Instructions For Particular STATES.  
Printed in the Year 1689.   

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 practise of some known 'vice, and upon Checks of Conscience, are seized 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 surprises, and Oversights, and not finding the Success they desire, in their frequent Attempts of overcoming these, are often perplexed in Mind, very often discouraged, and many times so overwhelmed in Spirit, as to be inclined 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 busy, 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 persuade them to desist from Praying, and any farther endeavours 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 wherever 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 'tis unreasonable to expect here the Peace, Security, and Happiness of Heaven; so 'tis likewise, to look for the Perfection of it: That to afflict themselves, because they are not privileged 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 endeavours 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 indulged by those, who pretend to grieve because they are Weak; for this is not to cure or remove, but to increase 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 provoked 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 'tis followed with Vexation and Disquiet: Now this Grief may have the Looks of Repentance, as seemingly lamenting the being surprised in Sin, and the Ill-Example given by it: And yet, if being examined by the Searcher of Hearts, it shall be found, that the true Occasion of his Trouble, is, because he sees himself not so steady as he imagined, 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 vexed and uneasy 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 'tis 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 uneasy 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 acknowledgement 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 discomposed, Fretful, and out of humour, so as to be uneasy 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, inclined to think all their endeavours 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 proposed 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 necessary be good; upon which Consideration the other must be condemned; 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 confided; 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 fixed in his Mind, they will help to take off all surprise 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, surprises, Oversights; and Common Failings, are the Inseparable Conditions of this Mortal State; and that to be surprised at them, is the famed 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 proposed; for it being a Disappointment in what he too confidently expected, that is the general Occasion of surprise; the proposing less, or taking off, at least, some of that too great Assurance, which raised 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 surprised 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 obliged to walk a great part of it upon Ice, and has already had many Slips. For as such an one may be reasonably concerned 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 concerned 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 mentioned, notwithstanding the many Slips he has already had, must neither, upon the next that happens, lie down discouraged, and say, I shall never get over; nor yet stand up with such Confidence as to say; Well, now I am resolved 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 lie 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 assured of never Falling any more; these are like Two Extremes to be avoided, he must neither fear so much, as to be discouraged, 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 endeavours 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 circumspectly, and to endeavour 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 endeavour to make that use of them, as, according to the best of our Light, seems most comform 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 circumspectly 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 endeavour to make those Advantages of them, as seem intended by Providence, according to the Heads now mentioned.  
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 delivered from this Body of Sin? When shall I be dissolved, 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 served and adored without the disturbance of Corruption. And if his Weaknesses work this Happy Effect in his Soul, as to be displeased 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 balance 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 myself 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 increase. What therefore can I do, but prostrate myself before the Throne of God, and there aclowledge all my Weakness before him? And having appealed 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 day, 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 promised 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 recompense 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 labours, and confided 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 balance 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 endeavours, to make all his Infirmities serviceable to the increase of Humility: If he cannot advance in Recollection and undisturbed 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 dependence on God; 'tis 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 pleased 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 favours, is resolved 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 dependence on God, make him Diligent and Earnest in his Prayers, and Exact in the Performance of all those Exercises and Duties, which God has ordained, 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 apprehended 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 solicit 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 discouraged from the use of those Remedies, God prescribes for our Help, because the effect does not answer the hast 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 increase of our Crown, has appointed us to strive, labour and fight against all our Evils, and to seek help in such Remedies as he has ordained; and this, as long as we are in this World, even to the end of our Lives; and to desist from this labour and Diligent endeavours, upon any pretext, will never be allowed 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 endeavours 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. 'Tis 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 increase of their Weakness, and therefore wholly indisposed 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 endeavours 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 reserved: And yet because many, under these Circumstances, are inclined 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 allowed the Christian to be pleased with his Failings, as far as they are displeasing to God, and a hindrance to the Perfection he desires; yet as far as they are troublesome to him, and give him a daily Uneasiness, so far they may be designed, and be made use of, as the Trial of his Patience. Thus he may consider them, as the effect of Sin, as a burden, under which he goes, as a Distemper, under which he labours, as Ill Way, which hinders the Traveller in his Journey, as a Contrary Wind, which keeps the sailor from his desired Port: So that, while he looks on them, as his Misfortune, and ever strives by all ways, as in a Disease, to be delivered 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 endeavours, and not be so careful in securing what he gains, if, when lost, he could recover it with so much ease. 'Tis 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 labours.  
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. 'Tis here then his strongest endeavours ought to be employed, 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 reproved 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 increase 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, labour 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 hearty desire; and that this may be the effect of these Instructions, I here set down an abridgement 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 indulged, but resisted, as the effect of a secret Pride, Presumption or Impatience.  
2. All Trouble, tho' pretended for Sin, is to be esteemed Dejection, which removes the Christian farther from God, in lessening 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 day.  
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 dependence 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 endeavours 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 circumspectly 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 inclined to Dejection, it will not be improper to red 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 labours 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 favour their Indifferency, or justify their Sloth; for it is here, as with Distempers of the Body, what is a Remedy for one, may be poison for another: And therefore I desire these to observe the Instructions designed 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 confided in, how far their Indisposition of Mind may be occasioned 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 removed 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 lie 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 convinced, that 'tis 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 advice; 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 obliged to stand up with resolution against all the approaches of this Pernicious Evil, and show no favour 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 encouraged in others; yet in these they are to be looked 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 persuades them to Reform, that he may by degrees make them unfit for all Duties.  
This, Unwary Souls do not apprehended; 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 advice them to be watchful against all the approaches of Sadness; and tho' it be allowed 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 itself to God. Whatever Sadness carries with it Oppression and Discouragement, is to be resisted by the Christian: At its first entrance, 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 received 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 endeavour 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 designed 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 practise 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, 'tis in this they are obliged to apply all their endeavours; and, if they give over these, before they have worked their Souls into a Gospel-Submission, they may be assured, this is the effect of cowardice and Sloth, and they can never expect a Victory, if they lay down their Arms, while their Enemy stands armed, and making his Assaults against them. 'Tis 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 practise 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 endeavours, 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, profaneness, Infidelity and Blasphemy; bushes 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 labour well employed, 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 vigour, when they are more inclined to lie still; it would allow of no unprofitable Amusements; it would persuade 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 fancies 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 poison 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, 'tis 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 increase 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 humour 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 endeavours.  
I urge the same, as to Conversation; for tho' they are not to seek Comfort in the Sinful Satisfactions of sensuality 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 abused by them, in compliance with their distempered Inclination, are for the greater part better omitted than performed. Nay, tho' we suppose the Conversation be not exempt from the Common Failings of Ordinary Discourse, yet it is not to be declined upon this account; because this is much the lesser Mischief, than what they do to themselves in avoiding it; and therefore is to be preferred in their case, and to be considered as a Medicine, which being ordered 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 considered, 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 increase the Distemper, yet it is still to be continued; for 'tis not reasonable to expect Habitual Disorders to be cured with a Dose or two, which are not to be removed 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 easy, when 'tis 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 necessary be followed with an interior struggle. 'Tis 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 discouraged with the delayed Success, but bearing the difficulties of the first Trials, hold on with resolution, in hopes of finding benefit, will at length have their uneasy Remedies followed with some relief of Mind, and their refreshments increase, 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 judgement; they must not think it safe to harken to their Inclinations; they must not attend to whatever Jealousies or Suspicions are raised 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 judgement: For all that is within them being distempered, their best Light is Darkness, and their Reas'ning is Delusion; and if they can but frame this one judgement aright, of concluding themselves incapable of Directing themselves, and that for their Security they must necessary submit to another's Direction, it is thus only they can come to the possibility of being cured, and without this all other endeavours will be to no purpose.  
Hitherto as to Melancholy considered in itself; 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 disturbed, which may likewise be serviceable, tho' the Scruples be not occasioned 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 disturbed, with this perplexing Evil, they must suspect all their own Reas'ning and judgement, 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 human Reason is not capable of making a true judgement of things, but when it is composed, Quiet and undisturbed; and if once it becomes Clouded or perplexed, 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 stained, Clouded or Crooked, shows nothing in its true Proportion or colours. This may be observed in Men of the greatest Virtue, Wisdom, Learning and Experience, who when composed and settled, are capable of giving the best Advice; and yet if Consulted at a time, when Excessive Passion, Grief or Fear has disturbed 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 surprise, they shall be in a better composure of Mind. And if this Advice be followed, the same Persons will at their return, Experience the Truth of what is here said, when they shall find themselves obliged 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, apprehended, why they are not to rest in the direction of their own Reason; because their Minds are disordered 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 above-mentioned, for the time they are prevailed 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 judgement, 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 necessary be lead out of the way, if they harken to their own Thoughts, and depend on the Direction of their own disturbed 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 judgement 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 increase 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 lead 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 'tis questioned 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 distempered Imagination, which suggests Fears against all grounds of Reason, and therefore are such, as ought not to be regarded, but passed 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 labour.  
Q. How shall they be convinced 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 questioned, 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 showing 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 fancy, and not the Effects of Reason. And if they were willing to be convinced, is not this repeated Experience enough to let know, what judgement they ought to make of all their Fears, and that 'tis 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 deceived, 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 perverseness, 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 disturbed with Fears and Doubts, which tho' appearing Real, have proved afterwards to be nothing, but the Apprehensions of a vain Imagination: Why then shall I at present disquiet myself? 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' heedlessness, 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 informed 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 moved with what they hear or see, as others, because their Observation of having been often deceived, makes them more jealous of whatever is proposed, 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 moved, show 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 amid the Uncertainties of this World, and there is no possibility of Quiet without it; why should not these Christians endeavour 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 occasioned 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 imposed 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 deceived 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 convinced, what their Temper is, and how groundless their Fears; and as they see others of more Solid judgement pass them all by, and they themselves are often persuaded to sit still, amid 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 wisdom they can then practise, 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 prevailed on to do so, and be governed 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 passed 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 rendering those Means unserviceable to them, in which God has appointed their Surest Remedy. For whereas he knows, they cannot be delivered 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 looked 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 ordained 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 persuaded to suspect and distrust every one besides themselves.  
I wish therefore, for their sakes, they would be convinced of this Snare, since otherwise their Evil must become Irremediable, and they cannot be excused from an intolerable Obstinacy, in standing out against the Means, the Divine Goodness has provided for their help, which cannot be esteemed 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 favour 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 experienced Director, than that under which they labour; and tho' the confused Motions of their Soul are Infinite in th●●● Apprehensions, Fears, Consents and Acting contrary to supposed 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 expressed the particulars of their disordered Conscience; and if after some Experience of their Disease, he will not allow them to particularise their Aggrievances, 'tis 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 engaged 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 jealousy 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 established Discipline of the Church requires Subjection in them, and God Commands them to Hear and Obey; and therefore since all their Suspicions are in favour 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 ordained 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. 'Tis so ordained; 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 enjoined 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 judgement 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 experienced 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 judgement, 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 mentioned 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, persuasions or Convictions of their own, but resolutely comply with the Particulars required 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. 'Tis to prevent Despair, by Curing the Evil, that leads to it. They are to do in every Particular, as I have now declared; and tho' Nature suffers a kind of Convulsion or Agony in the performance; yet they are not to be discouraged, but force on their Way, notwithstanding all Opposition, in hopes of at length finding Peace for their Souls.  
Q. How are they to satisfy themselves in so doing?  
A. By their Confidence in the Advice of their Director, which being the Discipline ordained 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 judgement, 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 concerned, raised 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 satisfy themselves: If they proceed not according to their own judgement, and hence are disquieted, they must remember, they follow a better judgement 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 uneasy 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 endeavour to go on with Quiet; I have the Advice and Command of my Director for what I do; 'tis 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 practise is confirmed 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 desired him to give him his positive Advice, without confirming it with any Reasons; because he had so many apparent Reasons suggested in favour of his Scruples, that no others could make any impression on him. But for his Advice, he was resolved 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 disturbed with Scruples, and importuned by these to seek relief by going to Confession, he stood resolutely, as he was ordered, against such vexations persuasions, and performed the Sacred Mysteries, tho' with a Heart full of Anguish, and his Teeth striking together, thro' the Agony in which he was. Having observed this Method for some time, he again recovered his former Peace, and with Comfort performed the Duties of his Function. 'Tis 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 turned 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 advices, 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 reasoned 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 ordered 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 passed by with very little impression; so that their Excessive Solicitude and Fear of offending is still increasing 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 increases 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 seized 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-powered, 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 fancy, 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 surprised in those Circumstances, wherein, they apprehended, 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 incurred; 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 judgement: Because being thus indisposed for making a true judgement 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-ruled, and obliged to Act in Contradiction to their own Fears. And however this Method may look Impenous, yet 'tis 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 leprosy amongst the People, and to discorn betwixt leprosy and leprosy, with an Obligation on the People of observing their Orders; it must be now most reasonable, to leave the judgement 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 satisfy 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 concerned, 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. 'Tis 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 judgement 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 favourable, 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 increase their Distemper.  
Secondly, They are to endeavour to seek Comfort in God, tho' not in much Solitude, but only as shall be advised; 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 choose one like themselves; nor run from one to another, in hopes of finding one to favour all their fancies; but be constant in consulting him, whose Prudence and Experience qualify 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 judgement must be their Rule, and tho' their Reason gives other Directions, they must satisfy themselves, ●● having the Direction of a safer judgement 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 perplexed 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 dryness 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 centred 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 sensible and Present Comforts, they are to endavour 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 favourable 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 shows no favo● in this way, they go on still with an equ● Fidelity; because 'tis 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●● advanced, 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● chooses 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 proposed a Rule to them in the practise 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 endeavours 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 proposed 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 moved 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, deceived by these subtleties 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 deprived 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 oppressed 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 dryness of Spirit, all such Grief and Fears are unreasonable, and very much help to the increasing 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 advices, and not waste their Spirits in unprofitable Sights, but turn their whole endeavours 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 humour, 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 opposed both by Men and Devils, is still true to his Duty. It was made no matter▪ of wonder, even to Satan, that Job served 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 persevered in his Fidelity under Persecution, when he had the Laws of Unbelievers to terrify 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 armed against them, were so strongly influenced 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 lessening 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 burden, 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, 'tis evident, in their Case, they have nothing of humour, 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 dryness, 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 convinced 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 inclined to think God Angry with them, and that he has given them over to a Reprobate Sense.  
A. 'Tis 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 endeavours supporting the Soul with Hope, amid 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 lie down under the Oppression, overruled by the Suggestions of a Cowardly and Impatient Fear. And hence it is, their Minds are ever darkened by the Clouds raised by this unmanly Passion, apprehending God to be Angry, and that since he has withdrawn himself, all their labours must be in vain. Thus they lie still in a Spiritual Sloth, spending their Souls in unprofitable Sadness and Complaints of their unhappiness, when, would they be persuaded 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 apprehended 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 'tis advisable for Christians, when in these Circumstances, to examine all their Ways, and use endeavours 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 lie 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, 'tis true, of grieving for their Sins, by which they have provoked it; but there cannot want matter of Joy too, except only in their being wanting in their just endeavours of improving under it.  
Thus, if we suppose their dryness of Spirit to be even that, which their Fears suggest, yet it must be unreasonable to lie still lamenting their Misfortune, when to answer the designs of a Merciful Providence, they are bound to labour, 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, amid 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 increasing in the true Knowledge of themselves, in Humility, Patience, and their greater dependence on God. Hence we find the Greatest Saints, for the Comfort of the Faithful, have left it recorded, how much they have suffered in this Point: David, in his Psalms, often mentions these seeming withdrawings of God; that he appeared in his Holy Place, as Dry and Barren Earth, that his Soul was become Dry and withered. 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 recompensed the dryness of those Barren Years, with Plenty of Heavenly Sweetness, which afterwards overflowed 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 purify 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 hardened, 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 apprehended 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 practise of known Sins, and being not moved 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 hardened in Sin, and delivered 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 inquiring, what they shall do to be delivered from their unhappy State, are ready to undertake whatever is proposed, 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 hardened, are only the Natural Effects of their great Oppression, such as the Devil is very industrious to improve, that so he may persuade them to lay aside all Duties, and by weak'ning their Hope, force them by degrees into Despair. And therefore they must remember, 'tis 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 strengthening 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 encompassed with Darkness, and even wit● the Shadow of Death: With this assurance, that if they can hold out with Patience under this Trial, and persevere i● Hope, all that Oppression, under whic● they lie, tho' it deprives them of all Interior Comfort, yet it can do them no re● prejudice, as to their Eternal Good.  
Q. If you apprehended their Disposition to b● so good, then you would advice 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. 'Tis a great Benefit of Prayer, to be supported in Hope amid Interior Darkness; 'tis a Benefit, not to be abandoned to the Suggestions of their own Fears, and the Devil; 'tis a Benefit not to seek Sensual Comforts in the want of Spiritual; 'tis 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.  
'Tis 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 advised to quit the usual Prayers for a time, that so Nature being more composed, by withdrawing the occasion of the Commotion, the Prayers might be afterwards taken up again with greater Peace. But this being an extraordinary Case, the Advice is not to be indifferently followed 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 dryness, 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 endeavours, their Prayers are still without Taste; let them Confess at least their Misery befog God, and without Anxiety or Impatience complain of his hiding himself from them Usquequo! How long, O Lord, how long▪ Let them sand 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 acknowledgement 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 labour 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 advised 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 disposed 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 pleased in their possession, nor concerned 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 supposed 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 judgement 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 pference to many other● who approach to the Altar with a greate● Sense of Devotion: For how few of thos● moved with fervour 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 occasioned 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 indisposed for our Lord● Table; but it were to be wished, that a● those, who are sensible of greater fervour, had not more reason to suspect themselves indisposed, 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 dullness, 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 occasioned 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 lie oppressed 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 dullness, 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 pleased with their Darkness, than in other 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 unprepared, 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 advised to partake. They must endeavour therefore in all, whatever they do, to keep up their Spirits against Dejection and Fear, and let their Hopes be measured, not by their own Apprehensions, but by the judgement 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 distempered Mind, but will have regard to those better Dispositions, which, tho' hide 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 dryness in Prayers, is not a Sign of God's Anger, or of their Hearts being hardened, but a Spiritual Affliction, with which he has often exercised 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, amid all their Discouragements.  
Fourthly, That for this End, they ought to be constant in all Spiritual Duties, tho' they perform them without 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 advised, 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 endeavour, 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 endeavour, 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 increase 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 endeavour 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 disturbed with troublesome 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 itself, yet live on in a State of Idleness, delighted in all the dangerous Liberties of the World, and, thro' remissness 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 supposed; 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 concerned at ordinary Faults; and hence their Reflection being not easily awakened, 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 dependence 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; 'tis in vain for them to of Temptations, when the whole Course of their Lives is to be changed; and till this be done, they have no Concern in this part of my Advice.  
The Persons therefore concerned 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 disturbed 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 'tis the Order and Will of God, that excepting Infants, who Die before the use of Reason, none shall be saved, but by fighting against, and overcoming the Devil.  
Secondly, That tho' this Order of God carries difficulty with it, yet 'tis an Effect of his Mercy, designing by this Method, not only to try, but to perfect those that belong to him: For 'tis thus their Resolutions are strengthened in proportion to their Difficulties; they become Courageous by the Dangers they meet, and learn to make a resolute Opposition by being attacked with Violence. 'Tis part of our unhappiness, that we cannot bear a long Calm, without being prejudiced by it; this generally lessening our fervour, and putting us in danger of letting Custom take place of Reason and Faith; so that if the Soul be not awakened 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 bettered by Peace, it would contract a Weakness, rendering it incapable of all Christian Actions, upon the appearance of the least difficulties to give it discouragement; it would be like a Soldier not accustomed 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 ourselves, make us forget our own Weakness, and the dependence 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 dependence on God.  
Hence it is, that even those who have sought God in the retirement of deserts, of Caves or Cells, have never been privileged with any exemption from Temptations, but experienced them with greater violence, the nearer they have endeavoured 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 convinced of their own nothing, and of the nothing of all their endeavours, if not assisted by the Divine Grace, and obliged to be more diligent in all their Exercises, and more importune with Heaven for its help.  
Now the Son of God himself, having been pleased to suffer himself to be Tempted, and lead his best Servants by this way, for their improvement in all Good, and the increase of their Crown; these Christians ought not to be surprised 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 favour of God, and of securing their Eternal Lot: That therefore they ought not to be Disquieted in what God has called 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 charged 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 delivered from it, and faithfully endeavour 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 proposed, in showing 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 'tis the same, whatever the Evil be, that is proposed, 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 alarmed, and industriously applies itself 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 surprised 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 affencted. And then the Delight being the Effect of Nature only, and the Trouble being the deliberate Act of the judgement and Will, 'tis from this is to be taken the Measure of all that passes, and that Delight cannot be judged Wilful, which is thus opposed by the Will. This may be understood by the working of a contrary Passion: Let the Circumstances be considered 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 judgement of Faith; so it may be in our Case, that all the Natural Delight, with which the whole Man is sensibly possessed, 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 overwhelmed 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 disturbed upon finding themselves surprised with any unlawful Delight, that being unfit for making any Positive Resistance, they presently think all to be lost, and are oppressed 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 murder 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 lie down under the Terror of Sin, with the fright of it in their Imaginations, when the Guilt, as a Mortal stroke, has never approached 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 'tis true, they have made none; because their Excessive Four confounding their Thoughts, rendered 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 seemed 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 oppressed, 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 judgement 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 examine, 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 occasioned 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 judgement of their State, and be in a way of finding rest for their Souls. For if upon the discovery of these Signs now mentioned, 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 solicitude and Fear is the first Occasion of this Disturbance, and that as these Passions increase, so must their Disturbance too: There can be no hopes of Peace for them, but by using Means for lessening 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 judgement of their being most unhappy Sinners on this account, they may be assured, that in so doing, they gratify their greatest Enemy, in answering his Designs, they add to their own Misfortune, and disappoint all his endeavours, who is Solicitous for their deliverance: Whence,  
Lastly, I put these Christians in mind, that being immoderately Solicitous and Fearful, they must not be surprised 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 fancies raised 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 resolved to act in contradiction to what is most earnestly desired 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 joined with it: And therefore it ought to be their great Business, to take Advice with an experienced 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 indulged, 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 'tis that, which gives the least Disturbance; for since their Misfortune is occasioned 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 endeavour to have always this judgement 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 disturbed at them? No; let them not value such Attempts, but contemn them; and they may be assured, that as Contempt is far from being Consent, so they are far from being injured by them, since they thus fall like Arrows thrown against a Rock, which is not at all damaged by the Malice of such endeavours.  
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 looked 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. 'Tis true, it is a very great sign of an Interior Indisposition, for a Christian to have his Mind, for any time, possessed 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 straightness 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 examine 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 lie charmed, 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 neighbourhood, or of a Messenger at the Door coming to Seize them and tho' oppressed 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 proportioned 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 dullness on the other, and they will find a Neglect, if not Contempt, of Eternity to lie at the Root.  
Q. What therefore ought these to do?  
A. These ought to Remedy the Cause of their Evil, by labouring 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 ordained for briuging their Souls into a better Disposition, and if they do not Sincerely put themselves into it, it is not to be wondered, if they lye Secure amid 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, could 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 covered over with a false Skin, while they see Evil to be their own Natural Act, and all they can call Virtue to be forced 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 entailed 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 opposed, that Nature carries him against all Duties; for this is nothing, but the Law in the Members resisting the Law of the Mind: 'Tis that which gives him matter of Exercise as long as he lives, and obliges him to fight; but the Feeling it will never be charged upon him, as his Sin, except by his Will, he concurs 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 practise of Virtue proper to this Mort● State. And tho' this be a Force upon Nature, yet this is so far from Insincerity, ● being any lessening 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 disturbed 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 opposed, will be the increase of their Crown, in the recompense of many Blessings proportioned to their labours. Blessed is the Man, that suffers Temptation, for when he has been tried, he shall receive ● Crown of Life, which God has promised 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 endeavour to Change the Method of their Lives.  
Secondly, That to Pious Christians Temptations are the Trial of their Fidelity; and tho' very troublesome, 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 concurs 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 delivered 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 possessed with Sinf● Delight, and overwhelmed 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 occasioned 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 judgement 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 proportioned by his judgement, 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 could, Tepid or Lukewarm Christians.  
HAving already spoken to the Case of those Christians, who sincerely desiring to serve God, and perform all Duties with Fidelity, are yet deprived 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 occasioned thro' their own Neglect and want of Application, are therefore called Tepid or Lukewarm Christians; and in what is here said to these, the former are by no means concerned, however positive they may be, in taking it for their Case.  
By Tepid Christians, I mean those described by S. Bernard, who pray without Attention, speak without Caution, red without Edifying, who are but little awed by the fear of Hell, scarce restrained by Modesty, scarce governed 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 concerned 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 obliged, but with so little Sense of their Duty, as rather to give Scandal by their Irreverence, than edify by an Exemplar behaviour; who go to the Sacraments but seldom, and then more in compliance with Custom, or because 'tis 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 hindrances 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 discipline 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 terrify 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 declared, 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 convinced of the necessity of a Change, ●●e on without intending or endeavouring 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-mentioned, and this not only upon some accident of Misfortune or Melancholy, but in a continued practise 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 dullness 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 discipline; how the Means of Grace are either neglected or abused; 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 theirs being the State, which is described 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, 'tis not enough to consider their particular Failings, and make an acknowledgement 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 considered 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, possessed 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, endeavour, at least, to sanctify their labours, 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 endeavour to quicken in their Souls a new Spirit; and tho' it may look to them, for some time, labour in vain, thro' the want of fervour and Sense in what they do, yet they must not be discouraged, but go on still, remembering, that great Changes are to have great Preparations; and Confiding in him, who has promised, 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 increase 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 determined; 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 labour for this all their Lives, 'tis no more, than what answers the End of their Creation, and will be abundantly recompensed in the happy Fruit of their labours. 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 favourable, 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 ● pleased 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 desirable; till by their Power he can undertake to overcome the World and himself; till he can resolutely withdraw from the ways of Corruption, that led 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 assured, he has only the Name and Profession, but not the Life of a Christian; and must be so far from remitting his endeavours, that he must conclude, he has yet done nothing; because 'tis 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 confined 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 hoped that this Spirit will ever led 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 distinguished them from Unbelievers, will only serve to make their judgement 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 persuasion 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 advised by S. Francis Sales, as convenient for all, once every Year, and was practised 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, 'tis the Abuse of a Sacrament, and adds to their Sins.   

CHAP. VI.  
Instructions for Christians of a Solicitous and Worldly Spirit.  
'TIS 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 annexed 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 charged 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 prescribed; and therefore since he has ordained, 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 called ●●●e, but an Immoderate and Sinsul Solicitude. Whence it appears, the Just Fidelity, with which all Temporal Duties are to be performed, 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 'tis plain, their Concern is only to satisfy 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 possessed 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 distinguished two Ranks of Christians; the one of those, whose Solicitude is occasioned 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 surprising 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 seized violently with any one thing, cannot apply itself with freedom to any other. Tho' there be likewise great difference in this; because those, who are fully convinced 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● seized 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 occasioned by an almost perpetual Hurry of Affairs, here the Obligation ● very different from those above-mentioned For then they are under a necessity of qui●ting some part of their usual Business, or e● of gaining such a command of themselves that they can keep their Minds composed for the quiet performance of such Duti● as belong to God, and likewise find leisure for the Discharge of this obligation The Reason is, because all Christians by their Profession, are bound to answer the End for which they were Created in the constant performance of the homage 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 itself; yet if it puts them out of a Condition of Serving God, and Saving their Souls, it is, by this rendered 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 determined by Christ himself, in the Parable of the Persons invited to the Supper prepared 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 'tis 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 perpetual 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 dispensed 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 dispensed 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 voided▪ and God is not to be lost for Man.  
Now if i● be thus in regard of these great Duties, such as are enjoined ● 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 satisfy the Inclinations of a Greedy, Worldly, or Ambitious Spirit? Can it and made a question, whether such Business is to be interrupted or lessened, 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 concerned 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 straightness 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 blessed with that composure 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 engaged 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 heaven.  
Q. But if their Business be necessary ● the subsistence 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 satisfy that Duty they owe their Family, and thus may be helpful to Eternity. And so Providence has ordered it, that whatever labour is necessary for Life, may be thus sanctified; since all labour of the Hands gives Liberty to the Mind for considering upon Eternity, and necessary admits of such intermissions, as gives those concerned, 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 engaged, 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 'tis seldom, that Worldly Business becomes Fatal to to the Soul, but when Christians quiter 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 humour: For when Passion comes to govern, then the Mind is no longer regulated by Principle● of Reason, and Faith, but these bei● stisted, Moderation and Order are ● more respected, but all must be carrie● on according to the violence of inclination; and if the Stock can but be encreas'● 'tis not considered, 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 quiter out of his way, so that ● long as he lives thus Hurried on by passion 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 obliged 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 practise 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 itself, 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 labour; 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 tired, 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 labour; 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, 'tis 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 favourable 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 holidays and over-reaching their neighbour, &c. they have so many Reasons to palliate the Transgression, that 'tis 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 subsistence 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 led them into any thing, that is Scandalously Vicious; yet since 'tis 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 unconcerned for Heaven; if they let the World have the pference 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 fixed 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 labours 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 prepared 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 prescribed, than to be ever careful in resisting that Inclination, which carries them with so much Violence to the World; for 'tis 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 removed; 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 bushes, yet they be not governed 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 practise of this Rule, their Particular endeavour 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 uneasy under such Contradictions, they may think, that Prayers will be to no purpose, and that 'tis 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 disturbed, 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 'tis only Natural, and what at present they cannot prevent; and being raised 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 lessened 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 quickened 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 hearty labour 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 necessary suffer prejudice from all manner of Concern, that is immoderately fixed 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 indulged, 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 'tis occasioned by Passion, which the discipline of a Christian Life obliges us to overcome; and if the Object be sinful, 'tis 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 blessed with Plenty, and being free from all Concern for a subsistence, are not engaged 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 labouring 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 judged 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 received from the Hand of God, and are not so employed, 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 received 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 called 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 esteemed 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 received; so that they, who have received more, shall have more to answer for, than others, who have received less. Cum augentur bona, says S. Gregory, rationes etiam crescunt donorum. And where in the Person of him, who butted his Talent in a Napkin, he shows, that as they will be condemned of Injustice, who Viciously mis-employ what they have received; so they likewise will be cast off as Unprofitable Servants, who have not improved what was entrusted with them, to his Glory and their own Salvation. Which Truth he again declares, in Condemning the three, that brings forth Evil Fruit, to the Fire, and pronouncing that three 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 examine themselves; and if can say with Truth, they employ nothing of what they have received 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 received, 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 received: 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 reckoned, their Prayers, and all Exercises of Devotion, their Fasting and Alms, their Works of Charity of whatever kind, if performed in a due manner, and upon due Motives. To this Head is to be reduced whatever belongs to the support of Nature, in Eating, clothing, 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 showing 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 employed this way, but that generally the great Business of the Day, the Week, and the Year, is to gratify 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 renounced, 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 received, 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 increase the Difficulties of their Salvation.  
Pleasing an Extravagant World or themselves, is not the Fruit God expects; and therefore, if they, who have received 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 humour, 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 neighbour only, then those, who wrong not their neighbour in any kind, could not be charged with the breach of this Duty: But since Justice has other branches, and those the more Principal, which Christians are most strictly bound to satisfy, 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 lie under the guilt of the greatest Injustice, tho' no neighbour 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 delivered 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 perplexed 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 favour of Heaven. These are particular Gifts of God, which are to be received with Gratitude, and, like so many Talents, to be employed according to the design of the Giver, if they think of being approved 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 neighbour? Are their Souls better provided? No; all is made the Food of Self-love, Corruption is more enlarged, 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 labouring for Bread, yet they ought not for this, give themselves up to Ease, Idleness and Sloth and forget to labour 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 aught to be only the Relief, and not the business 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 'tis 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 apprehended 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 humour, 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 humour and Accident; but, with good Advice, establishing some Order and discipline to be generally, at least, observed, 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 dispense with these Duties for their great Misfortune having been in yielding too much in favour of these they must now stand against them with the greater Resolution; not thinking then only of making Resistance, whe● there is something Sinful proposed; b● as often as this discipline is in danger ● being interrupted, by some offer more pleasing to their Habitual Distemper; for if this Point be not gained, there ca● never long be wanting Occasions, pleading Reason and Necessity, of again returning into the former Disorder. Matters being thus settled in the spiritual 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 managed according to the Obligation of their State: And if there be still some leisure Hours, 'tis a Reproach to own, that they cannot find some better Entertainment, than what is to flatter their Corruption, and are therefore forced 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 renounced, 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● established, 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● designed to help, will become dangerous i● its Consequences. These Conditions a● strictly to be observed, or otherwise u●der the colour of Recreations, all that Idlenes will be ushered 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● practise, are, at the best, Unprofitabl● Servants, who will never be able to giv● an Account of what they have received▪ 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 received. 'Tis 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 indulged, ●ow Contemptible is every thing, that belongs to Religion and Eternity, how ●iots and profaneness are their Common Entertainments: And when you are recovered from the Horror of this dismal prospect, examine 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 discipline; 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 considered Idleness in the most favourable sense, 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 labours and discipline of a Christian Life, b●● left to the Effects of its own Corruption, must necessary 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 engaged in ●●is. Method of Idleness; without rash judgement. I presently inquire; 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 game and Intemperance? Is not there an Assembly of ●●in, Vicious and profane Company? And if I am informed 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 show them; the Evil Spirits are modest and reserved 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 favour 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 labour, who love nothing more than Ease; to be bound to Watch, who have an Aversion to Care and Foresight; to be summoned to take up Arms, who are pleased 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 required to Regulate their Hours, to Moderate their expenses 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 enjoined by God on all the Children of Heaven? This must be a Task of difficulty, and yet must be performed; for since Happiness is promised 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 hearkening 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 signiories of those, who having no Principles, but of Sense and Vanity, set up for Advocates of Liberty, and Guides to unexperienced 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 method, 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 subsistence 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 received. 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 itself more Contemptible, ●●nce 'tis a Renunciation of all that is Substantial and Serious, and busy in nothing, but in running after Shadows, and Courting of Smoke. 'Tis set in Opposition to Heaven, first in abjuring that Penance of labour, which God has imposed on all, and th●n in making its whole Business to magnify those very things, which God has condemned 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 ploughman have much the preserence to this kind of Flutter. This Truth, so comform 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 wholesome Meat, than gilded poison. 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 salvation; 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 advanced, 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 pronounced by his Mouth, on whom depends their Eternal Lot; as they see the 'vice already judged, 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 'tis so expressly forbid in Holy Writ, whoever lives in the practise 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 judgement, 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 quiter unmanned, 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 voided 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 dethroned, all the Passions are now at liberty, and without any control, run into all the Extravagancies of Lewdness and profaneness, 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 profane 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 infinite Neglects occasioned by it in all Spiritual Duties; for as a Christian accustomed to this ill Habit, becomes insensibly so Dull and Sottish, as to be little touched with the Concern of another Life; so all discipline is altogether lost in his Family, by his disorder, that nothing can be performed 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 mixed 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 condemned, 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 examine 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 pference 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 humour, they have made all useless: If 〈◇〉 examine, I say, these general Circumstances, besides infinite others, which occasionally happen, and are best known to God and themselves, and see, that being Born for Working out their Salvation, and blessed 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 engaged, 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 obliged 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 proposed, 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 snatched away. If they pursue their usual Course of Company and Drinking, they certainly increase 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 farewell, 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 easy, 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 undisturbed 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 lived, 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 observed 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 raised t● themselves, there's no Remedy, but i● fighting their way thro' them, by freque●● Self-denials endeavouring 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 excused, but must be submitted 〈…〉 a necessary Punishment of past Faults, ●● for the obtaining a future Peace; th● must now carry the burden, 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, without observing these Rules for their amendment, 'tis to no purpose, but only to ● buse the Sacraments and themselves. N● that the Power of the Keys is to b● questioned, 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 prescribed 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, 'tis 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 promised 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 engaged, 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 proved Sincere and Effectual▪  
They are therefore obliged 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 'tis 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 esteemed 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 persuasive, 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 poison. 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: 'Tis 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 increase them.  
If the Fear of being reproached 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 'tis the Christian's Honor to be ridiculed for avoiding Sin. And this is the best recompense 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. ●▪ 'Tis enough, that in your past Years, you have abandoned yourselves 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 signiories of Sinners, 'tis 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 favour 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 prevailed 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 recompense whatever Loss they ●uffer in the Opinion of Men. So much Courage therefore▪ tis necessary they ●hould obtain, for otherwise, there can and no Solidity in their Resolutions, if ●hey are yet so weak, as to be laughed 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. 'Tis the want of th●● is the Unhappy Occasion of so many l●●ing in the Profession of Religion, and i● the practise 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 favoured, the● encouraged; with this come in all its A●tendants of Sensuality and Prophanene●● none are welcome, 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 nothing but in out-doing their Neighbors in all that is Vicious and Dishonourable.  
This is a severe judgement 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 discipline, 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 apprehended this as a Sign of God's Wrath, and that they are designed for Ruin, who are thus permitted to seek Glory in their Extravagancies. I wish therefore, those, who are concerned, 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 harbour 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 discipline, even the discipline 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 practise of Religion, and doing Right to all, wherever 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 shane they should make voided all their labours, 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 children, 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● dependence, but on their labour, 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 perished before them. And yet to see these Houses so thronged, 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 renounced both Religion and Reason, and that all the Happiness they know of is centred in a bottle. Unhappy Wretches, who know ●ow to venture so much for Drink, and ●o little for God; who being called 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 labouring ●en, in seeking some Relief for their ●abors; this is necessary for them; but ●hen, as their labours are Christian and Commendable, their Recreations ought ●o be so too. Wherefore I could wish ●ll of this Rank would follow the better example 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 restrained within such Limits, that while by the●● innocent Conferences they seek some Diversion, they take Care to prevent all Danger of Excess, and show 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 profaneness, they banish it fro● their Meetings, and become Monitors o● whatever Failings they observe in each 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 moderation 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 confusion 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 labour, 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; entering into Religion will not do, since the most Regular cloisters are not privileged 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 prepared 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 byassed by Self-Love, or Interest▪ is exposed to infinite 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 lead 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 performed, but with a quiet and composed Mind; and if this be disturbed, all is filled 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 uneasy 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 show the Necessity of this Lesson, if duly considered, furnish Motives for the practise 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 prepared 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 passed 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 humoursome or peevish Expressions are found in Letters. Ninthly, In never undertaking to Expostulate or Reprove, when he is disturbed, 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 inquiring, 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 advisable, than contending for Right. Fourteenthly, By never letting fall Words, or expressing Resentments before Persons, who are likely to repeat them to the Party concerned. Fifteenthly, By not reproving in public, what may, with more Hopes of Success, be spoken in Private. Lastly, By endeavouring to meet, in the beginning of any Difference, with the Person concerned, and not let it grow, by giving place to Jealousies, Mistakes, and the Indiscretion of others, who are often Indiscreetly busy 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 rendering 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, endeavours to be ever in the Possession of his Soul.  
Thro' the want of this Care, are occasioned the infinite Animosities and Differences, which are in the World, and are the great Reproach of that part of it, which is Christian. Men are sensibly touched, with every thing, that thwarts their humour, 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 troublesone 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; 'tis hard to be Jealous and Wise; 'tis 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 judged 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 busy Impatience, is improved 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 professed Differences with their neighbour, such as the Spirit and Charity of the Gospel will not allow. And that these may apprehended what their Duty is, they must consult the Spirit of God, and from thence frame a true judgement of the Circumstances, in which they are. This will inform them, that such as love not the●● neighbour, do not love God, but abide in Death; that the Love of our neighbour is the Sign and Proof of being Christ's Disciple; that 'tis the fulfilling of the whole Law; that 'tis the best Argument of ●●● being translated from Death to Life; that 'tis 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 neighbour, as is commanded, must look upon themselves as already judged; 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 neighbour, and returning to that Duty of Charity, which God indispensably 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 neighbour, or else never hope to see the Face of God. 'Tis 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 neighbour, 'tis plain, they choose 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 miserable▪ 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 neighbour? 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 acknowledgements 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 purchased by many Self-denials; 'tis 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 considered in such preventing condescensions; they are to be looked on, as part of those Trials, which however great, yet bear no Proportion with that Glory, which God has prepared for those, who are Faithful in their Duty to him. He has taught us, that to show 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 bar 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 professed 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 declared 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, labour to Convince those concerned, 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 'tis dishonourable 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, pled 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 judgement of what is Mean or honourable 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 informed 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 honourable, 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 honourable: And that therefore when Misunderstandings and Contentions are to be removed, 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 'tis the Argument and Duty of the Best Christian, to make the first Overtures towards it. This Humiliation or Stooping is most honourable, 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. 'Tis 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 neighbour.  
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 satisfy what is due to Christian Charity.  
The want of this settled Disposition brings often Peace into Despair, whilst Christians seeing their friendly Offers received with Scorn, seem now to conclude, they have done their Duty, and are dispensed 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 perverseness, 'tis 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? 'Tis 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 gall, this cannot be a proper Expedient for Peace, especially in regard, of those, whose uneasy Temper makes a Reconciliation very difficult.  
This Caution has not only place here in Healing of Differences, but is likewise strictly to be observed 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 honourable mention of the other Parties concerned, putting the best Construction on whatever mistakes have happened, 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 choose many for Confidents, whose gossipping humour renders them incapable of keeping a Secret; by this means, whatever they say, is officiously related again; and that, which, if stisted 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 concerned 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 surprise; and what will not fall under these Heads, they will readily forgive, both because 'tis 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 apprehended 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 'tis 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 hoped, this Consideration will prevail, for yielding to what is proposed.  
Q. If a Christian has been in Enmity with others, does not he satisfy his Duty to Charity, if he forgives them?  
A. If he sincerely forgives them from his Heart, as the Gospel directs, it cannot be questioned; 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 received; if he be deliberately pleased 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 excused.  
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 gospel prescribes. And therefore, as for those mentioned above, who say, they have forgiven all Injuries, and yet, upon all Occasions, are ever ready to give him concerned an ill Word, and do him ill Offices, and this with Reflection; 'tis 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 loved 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 endeavours 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 obliged them to maintain this Mutual Love: And there are sufficient Motives ●o retain it. For as 'tis 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 infinite Power and Goodness, made to his own Likeness, redeemed 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 stisted, 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 aught 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 dependence 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● quiter, 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 established 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 followed, which Moses and Samuel practised 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 contemned 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 bar 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 provoked or injured 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 voided, 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 dispense with them in these Duties, which God has laid on them; and whenever Passion undertakes it, 'tis by a usurped Authority, such as will never be acknowledged 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 confirmed 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 practise ought to be in this Point, and that they cannot say any thing, that is a lessening to their neighbour, but 'tis 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 accounts 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 practise 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 practise, 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 removed which excludes them from all the Mercies of Heaven? To labour 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 privilege 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 blemished by the Detractor. 'Tis a received Maxim, approved by S. Augustin, that a Sin is not forgiven, except that be restored, 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 defamed, and a Scandal has taken Air, who is there, that knows the Talkative humour of People, can contrive a way, to prevent its spreading, or for changing their Opinion, who have already received the Impression? Gunpowder may be as well confined, that has taken Fire, or a Restraint put upon the Sea, when the Banks are broken down. For a Scandal once published, thro' the Malicious or Indiscreet Temper of People, spreads beyond all Possibility of Recovery, Who then is there, that has fallen 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 terrify 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?  
'Tis 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 grieved 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 favourably pronounced of it, and even Hopes of Pardon allowed; 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 rendered 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 raised or published a Scandal, will be persuaded to proclaim their own Malice or Rashness, for the clearing their injured neighbour? 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 rendered so difficult by Pride, that it may be reckoned 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 required on his part? This is in Supposition of the Scandal published, 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 lye the Remedy of Detraction: And whatever other Way he can take, 'tis more likely to widen, than heal, the Wound he has made, in rendering it more observable. And is he then excused 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 injured his neighbour, the Obligation of making Restitution is annexed to the Sin; the Obligation then remains, even, when he has no Means for satisfying it. A perplexed 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 falsehood or Truth; it carries the Sinner upon a Rock, which threatens an almost certain shipwreck; 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 pushed on by a secret Grudge, or professed Malice, speak such things of their neighbour, as must necessary blemish the Reputation he has in the World, and render him Infamous. And here let those see, how far they may be concerned, who without positively designing to prejudice their neighbour, 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 prejudiced Minds, but little favourable to those, who are the Subject of the Entertainment.  
These, I say, ought to see, how far they are concerned; for since the Good or Ill Opinion we have of others, is generally framed from the Impressions we receive, 'tis 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 conformed 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 judgement; 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 esteemed true, but what is agreeable to it. These therefore have a particular Obligation of examining this Point, and others are not to be excused from it.  
The Reasons for examining it, are,  
First, Because, if by their designed or unadvised 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 allowed, 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 bias, 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 discovered, must have seen enough to make him Jealous: But for the unexperienced, let them consider what they must have red or heard in the Book of Kings. Absalom had killed 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, occasioned 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 guessed the Exactness all other common Reports have with Truth; for certainly, could the account 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 colours, and after so much practise, 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 hide 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 determined any Business of Concern, he that is so bold as to give it, may easily favour 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 excused from being Rash, because we are seldom duly informed 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 ourselves; and while we see People so often mistaking what we do, 'tis something surprising, 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 itself, and Sinful in him, and upon Reflection, has sincerely humbled himself before God, and hearty 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 described under the disadvantageous colours 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 concerned for a future State, set a Mark upon this 'vice, as upon a Rock of Scandal, and be Solicitous, in avoiding it, for ●ear of shipwreck? 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 circumspectly, 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 surprising, 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● 'Tis a practise too common: For ma● who, in mixed 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. 'Tis in such Corner-Committees are whispered over the Faults, and Indiscretions of their best Acquaintance, Suspicions are confirmed, and Probabilities are made Demonstrations; and that Friendship, which gives the Confidence, permits nothing to be questioned of whatever is related; but the supposed Obligation of Flattering one another, makes them act, as if they had no other Friend in the World. 'Tis plain, how much Friendship is abused 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 turned the wrong way, and it serves for nothing, ●ut to make them hid 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. 'Tis another practise too general, especially amongst such as seem to have a Concern for Eternity. Their Conscience is not so hardened, 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 called in, and the Devil is painted over with its colours; they make a Sanctified Preamble, of the great Concern they are in for the Scandal such an one has given; that they are hearty 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● hypocrisy, instead of Compassion; fo● had they any true Concern for such ● neighbour, 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 abused, 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 shows of Piety.  
An ordinary Observation will teach the serious Christian many other Lessons of this kind; and having duly considered 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 neighbour, 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 led 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 pleased, it having his Infamy made the Subject of ● common Entertainment? 4thly, Because 'tis neither honourable, 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 informed 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 'tis 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 endeavours 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 neighbour; 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 practise of such Christians, whose Piety and Exemplarity being remarkable, take off all Scandal from this 'vice, and seem enough to persuade People of its being Innocent. This carries a strong Infection with it; and 'tis 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 'tis necessary all should be so armed against it, as not only to be persuaded of its being a most Pernicious Evil, but likewise, not to think favourably of it, tho' they observe it to be their practise, 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 concerned 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 particular 'vice, that if God touches ●heir Hearts with the sincere Desires of ● true Conversion, they must remember, ●hey have a great and difficult Work upon their Hands, such as requires both ●ime, labour, and more than Ordinary patience 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 considered, and Care is n● taken for using such endeavours, ● 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 obliged, like all other Sinners, to Repent of whatever Offences he has committed; but being sensible of his Inclinations to Evil being strengthened 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 labours and Difficulties of a Change. This, under the Direction of a Good Guide, is certainly the surest way for coming to the desired End; because of the great Advantages the Penitent has in being removed 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 weighed, being advised what Exercises are proper fo● him, how far he is obliged to avoid the Occasions of Sin, and what Self-denia● are necessary for Mast'ring his passion he must resolutely undertake to follow 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 receive still new Prescriptions, as Di●●culties and Circumstances may requi●●  
And here he must remember, not ● be discouraged, if he finds not a sudden Change, but that his Evil co●tinues Obstinate, and seems not to aba● notwithstanding all his endeavours. 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 allowed 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 labour 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 troublesone Assaults, endeavour 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 obtained: Upon these Con●derations he ought to hold on with ●ourage, Patience and Perseverance, ●nd not be tired with the labour of his Undertaking, nor disheartn'd with the little Advance he makes in it; but still continue with hopes, that Obstinate endeavours, under the favour 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 labours, and that the Task is not to be esteemed 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 occasioned by his past Sins, which have given strength to his Passions, and so accustomed 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 raised 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 burden, and the Justice of those labours being troublesone, which are to be the Remedy and Punishment of unlawful Satisfactions. Upon these Considerations he is to go on, remembering he has a great way to go, even all that way he has formerly Departed from God by his Sins; and that his endeavours are not to be Remitted, till he has regained 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 endeavours, 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 sense 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 aclowledge the Justice of such Proceeding, for the trial of his Sincerity, and to give him still a deeper sense 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 advised, must be now Commanded, in hopes of some better Argument appearing of a true Conversion.  
But while he is going on in this way, endeavouring, 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 succours 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 engaged him in Sin.  
Almighty God has sufficiently declared, 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 delivered; in the Ni●evites being pardoned; in ahab 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 provoked 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, stretched 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 concerned at any Difficulties, rather rejoice in the hope that is given him of being reconciled 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 lived 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 sense 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, encouraged them to undertake it: Christ suffered 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 expressly enjoined and declared ●● 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 sense of his Sins deserving it, and God requiring it from him, and at the same time has his whole dependence 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 engaged him in Sin. 'Tis the first ●hing required by Christ of his Followers, that they deny themselves, and take ●p their across, or as the Apostle speaks, that they crucify their Flesh. We ●eny ourselves, 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 sense This cannot be effected, but with great Self-denials, because Nature is ever desirous of being favoured and pleased; 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 favouring 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 crucify 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 labours 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 endeavours thus to crucify 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 usurped 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 mentioned by S. Paul, Rom. 6. 19. where giving direction to such as had been delivered from a Sinful State, he requires them to make their Members now to be as serviceable to Justice for Sanctification, as they had before served Uncleanness to Sin: That is, to let their Conversion be proportioned 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 obliged to, who have preserved their Innocence, but their discipline 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 satisfy 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 practise of those, who are esteemed Regular and Pious. There will be very much to be abated, in expenses of Table, clothes and Divertisements, a stricter discipline is to be observed, the Ways of Liberty and Idleness to be renounced, and in every particular to be considered, not what Custom, but the Gospel approves: For the World being favourable to Self-love and Corruption, few have any Commerce with it, but they get a Tincture of its Spirit, and insensibly are reconciled to many things, which, if weighed 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 endeavours of a Sincere Conversion, have considered 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 fervour of Justice, which directs them to satisfy for the Injuries done by their ill Example: And thus will have sufficient matter for Continual Mortification, both in denying themselves, what others practise and allow, and bearing the reproaches of those, who will expose their Penitential Method, under the colours of Pharisaical Particularity, hypocrisy and Bigotry.  
These are Directions necessary for all those, who desire to disengage themselves from Habitual Sin; and in the manner of pressing them, it may be easily observed, how much their way is here disapproved, 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 advice, 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, shows some sense 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, inquire 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 disordered Passions, which carry them to Sin; they show 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 used, 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 unprepared, and that the Absolution they receive from undiscerning Pastors, is not for the discharge, but the increase 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 practise 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, 'tis not an Act of Justice, but of Rashness; and tho' seemingly favourable 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 entailed on a Christian Life; but to prescribe Remedies for this one now mentioned, 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 followed, will certainly led 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 necessary be robbed of all Peace, be disturbed 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 quarrelsome at whatever makes it uneasy; and being Blind, will increase 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 examine 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 esteemed Good, which helps him towards God; and a●● that to be esteemed Evil, which turn● him from him.  
Now the reputed Goods and Evils o● this Life being measured by these Principles, the Christian finds, that if considered in themselves, they are to be esteemed Indifferent, that is, neither Good nor Evil; because, of themselves, they neither led 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, amid the severest Afflictions, from as many Heads, as Afflictions appear helpful towards the Possession of God. First then, in being deprived of what Nature loves, as of Riches, Health, &c. he has reason to be comforted, because his Enemy is thus disarmed, 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 pference in his Heart to God; and has not he the● reason to be satisfied, when, by the Appointment of God, this danger is diminished, 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 rendering this World uneasy 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 'tis therefore Reasonable and Just, all his Creatures should submit to them; because he being sovereign Lord of all, 'tis 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 alwise, 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 comforming 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 filled with Comfort, eve● while the Body is groaning under the weight of its burden.  
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 scripture assures him; in this he finds Motives of present Comfort; for that having no Reason to apprehended a Miscarriage, as to his Eternal Lot, but only from the just Anger of God, provoked by his Sins; he has now Reason to Hope, that God will show Mercy; for that in the Affliction he suffers, he has a fair Opportunity of rend●ring God Propitious to him. wherever there is a real Fear of losing God, there must necessary 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 esteemed 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 called 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 sense 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 aclowledge, that Nature, thro' the Uneasiness it feels, is presently disquieted; and if the Trouble presses with weight on any Tender Part, it is filled with such lively Impressions of the Evil it suffers, that overwhelmed, 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, 'tis sttange, what Rebellious and Unchristian Thoughts possess the Imagination; so that the Soul seems to be voided of Faith, and to know nothing of the Principles of the Gospel. Thus it is with him, under the first surprise of some great Misfortune, and likewise at other times, when, thro' some Melancholy Disposition the Heart is oppressed, 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 discomposed by the violence of Nature, that it is then oppressed 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-mentioned; pressing the Duty of submitting to him, who is Supreme Lord of all, showing 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 hearty Lament, but knows not how to Remedy.  
In this manner he endeavours 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 endeavours 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 showing 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 led 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 humour, and not of Reason, which cannot favour 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 chooses 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 choosing 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 steady 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 raised 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 overwhelmed with Sadness, or at other times perceives any tolerable freedom of Spirit, he endeavours, by some of the following Reflections, to prevent the Storm, or improve the Calm.  
My God, is it not just, that thou shouldst 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 owned 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 filled with Impatience, and my Thoughts with unreasonable fancies.  
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 stretched 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 dost 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 happened?  
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 ashamed: 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?  
'Tis 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? 'Tis what Nature teaches, but not the Lesson of Faith and Grace.  
harken 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 obliged to▪ because he is thy God: And canst not thou find Reason enough for this Submission?  
How many Good things hast thou received 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.  
'Tis 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 comest to the practise.  
May not then this Affliction be the Effect of an Infinite Goodness, to make thee know thyself, and see, what thou wantest; that so thou mayst not trust thy Salvation on the appearance of Virtue; but seek for that, which is more substantial and approved?  
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-lived, and will certainly deceive those, who fix their Comfort or Love in them?  
Is it a Misfortune to be convinced 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; 'tis what thy Blindness has made necessary, who wilt not otherwise be convinced 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 deprived of a Creature, that thou mayst 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 sufferest; dost not thou deserve this Punishment, for the Blessings of Heaven, which thou hast ungratefully abused?  
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 thyself more Unhappy, is not this both Justice, which thou art bound to adore, and Mercy, which thou art obliged to love?  
Besides these, are there not infinite other Sins, by which thou hast provoked thy God, and stand'st indebted to his Justice? If there be Punishment due, why dost thou not accept it? Is it not better to suffer here, than be reserved for a more terrible judgement 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 provoked it: Humble thyself 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 oughtest thou cheerfully to submit, taking this Affliction, as part of that across, which Christ is pleased to lay upon thee, as part of his own.  
The Character of a Disciple is in bearing the across; for thus he resembles his Master: So he went before, so he commands thee to follow after.  
The whole Life of Christ was across and Martyrdom; if he calls thee to the Fellowship of the same, canst thou love him, and think thyself unhappy in thus being united to him?  
If this be the way he choose 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 distempered Mind.  
Look on the Reward, he has promised 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 shouldst thou lose this, which may be the Price of a Crown?  
And yet 'tis all lost, if thou sufferest not with Christ; 'tis Patience and Humility must sanctify thy Sufferings, and render them a Sacrifice acceptable to God.  
O God, I cannot but aclowledge, 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; show Mercy to thy Servant, and help me: My Eyes are now upon thee, as my only Helper; give me Strength from above, proportioned to my burden, 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 disordered 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, endeavour to compose his uneasy Thoughts, and bring his Heart into subjection to his Lord. And tho' all here suggested may not svit 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.  
'TIS generally reputed an Unhappiness, to be obliged to work for Bread; but since the Advocates, that pled 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 honourable and Holy, because these think so ill of it.  
'Tis true, all labour may be esteemed an Unhappiness, if it be considered, as the Mark and Punishment of Sin; but if we look on it, as the Penance imposed 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 exposed to many Dangers, is provided with sufficient Means for his Security. For since by Sin, all Christians are indebted to God, the surest way to satisfy it, must be by cheerfully submitting to the Punishment of the Sin: And since Idleness is the Root of many Evils; he that is obliged 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 expressly 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 cloister, 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 imposed 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, 'tis 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 endeavours are by repeated Mortifications to do Penance for their Sins. And what better Penance, than that which God has fixed 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 labour, 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 led them into; they would in this act according to Christian Prudence, and concur 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 exposed 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 labour, 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 concur 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 sanctify all their labours by the Motives of Justice, and offer them all to God, in compliance with the Obligations of their State? It cannot be questioned, but thus they will be well-pleasing in the sight of God, and that their labours may be ●allow'd by Justice, as theirs were heretofore by Faith, who for being Christians were condemned to dig in Mines.  
By observing these few Instructions, all labouring Christians may render their Lives truly Christian, Holy and Religious. 'Tis 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 labours and themselves to God; if this cannot be long, because Business presses, yet if faithfully performed, 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 labour, but where the Mind has liberty enough, of raising itself above the Employment of the Hands. And 'tis 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 dependence 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 labours of Jesus Christ on Earth, and in the discharge of their Duty. 'Tis 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 labour 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 holidays, 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 labouring Christians, even amid 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 labours available to Salvation. Secondly, If they work for Hire, to be Faithful in what they undertake, and not favour 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 profane 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 easy and comfortable; for it is a Temptation to a Man, who has been labouring all Day, to seek Relief abroad, if he cannot find it in his own House; and on this Consideration, besides others, she is obliged 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 expenses, and not spend Extravagantly in Drink, Diet, or clothes, 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 holidays, 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 labour 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 labouring 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 labours 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 burden of the Day, should at the Evening be deprived of what was designed for their Hire, and as the Reward of their labours: 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 delivered 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, music, Park, Plays, &c. and while they are here spending their Souls, their Lives and Money, I turn to the labouring Man, and seeing him sweeting with the Hammer, Ax or Spade; I presently say, How much better art thou employed, than those, whom Plenty make● Idle: Happy is that Necessity, which obliges thee to labour, and happy that labour, which delivers thee from Idleness. I then turn to his Table, and seeing, how Sparing it is, I am inclined 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 clothes, 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 restrained from what is Vicious.  
Thus looking on labouring Christians, I see many Advantages in their State; First, In their labour, 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 distinguished 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 measured by the Gospel, it must be acknowledged, that the labouring Man at the Anvil, has much the pference 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 sense: 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 gratify his own Vain humour, or to compliment a distempered World. 'Tis 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 labourer, he will be but ill prepared 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 labouring Man; both in his Daily Employment, and Spare Diet, and Mean Dress. And as for those, that stay behind, engaged in a Worldly Life, 'tis most evident, if they propose not the same Rules, overcoming Idleness by Business, and the Excess of Table and clothes 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 labouring Christians may then see the Advantage of their Condition, in being obliged 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 labours 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 abridgement of them, and if said every Day, before they begin their Work, may be a means of Sanctifying all their labours.  

HERE in thy Presence, O God, I aclowledge thy Justice in Commanding us to labour, 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 labours 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 labour 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 aclowledge it again my Duty to provide Necessaries for Life, both for myself, and those that belong to me; this is an Obligation which Justice lays upon me; to satisfy 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 discoursed 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 red 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 practise of this is principally when they are reproved; for then, whatever their inward disturbance be, they ought to govern their Tongues, and avoid both Surly Looks and Answers; remembering the Advice given them by S. Paul, of Not answering again, especially in such a manner, as is likely to increase their Displeasure, who are already Angry with them.  
There seems greater reason for this, when the Reproof is Just, and occasioned 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 allowed in a word or two, and with Calmness to show their Innocence; yet if they are not believed, but are still reproved as Faulty; here they are to submit with Patience, with hopes of having a part in the Reward promised to those who suffer for Justice. This they are encouraged to by S. Peter, 1 Ep. 2. 18, 19. as a thing most acceptable to God: And 'tis 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 esteemed 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 favour of Heaven; for whereas in many Commands there is often a great deal of humour 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 required Servants cheerfully to Obey, he bids them be assured, that according to the good they do, so they shall receive from God; reckoning this ready Obedience amongst the good things, which will have their recompense in Heaven. And if Servants could show this Obedience, not only to easy, but to Harsh and Passionate Masters, and even then Observe their Orders with Cheerfulness, when they see them moved only by Peevishness or humour, this would certainly oblige Heaven to their Assistance; and as they have the Trials of a Noviceship, prepare them for the most Eminent virtues, 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 practise 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 obliged 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 'tis their Duty to do it, and God demands it of them. How happy would Servants be, could they practise this Lesson, since thus they would not have their Wages the only recompense of their Yearly labour; but by doing all for God and Duty, might lay up a Treasure in Heaven! And certainly unhappy are they, if prevailed 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 engaged 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 damaged or stolen, 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 offered by those, with whom they Trade, they may be assured, 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 questioned, 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 labours, they must practise 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 humour of those, that give it. But all that, which makes their Life difficult, may be improved into the Occasions of Virtue; and ' ti● thus they are to learn to be Wise, in gaining Heaven, by what renders their Life uneasy 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 doctrine; because, 〈…〉 is, they cannot have a true Sense 〈…〉 Eternal State, nor apprehended 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 excused 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 reckoned 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 concerned 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 supposed, 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 called to an Account by him, who knows all their Circumstances, and will show 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 engaged in Work; or, which is better, they ought to make all their labour 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 red 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, 'tis 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 obliged 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 'tis generally interpnted 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, show 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 show the happiness of their Resolutions, they will certainly find peace for themselves and Company, in being a Check upon all those, whose ungoverned Inclinations led 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 disturbed: For whether it be from the uneasy 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 disturbed, and all Comfort thus taken from them. And how unhappy then must their Lives be, when, thro' this frequent disorder, they are robbed of all Satisfaction within themselves, and rendered 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 'tis not always in their Power to change their Circumstances, their Remedy must be, in labouring 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 considered the Punishment due to their daily Sins, they would certainly labour 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 labour and Time; and had they but one Sight of Hell to make them in earnest, a short time would show them the good Effect of their endeavours, 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. 'Tis 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 'tis 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 esteemed 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 informed 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 condemned 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 and well examined, 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 excused 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 satisfy Niceness and humour? 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 'tis not thus determined, is it not because their Suggestions are stisted 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 apprehended 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 pference 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 hired, 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 adjourned, 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 holidays; so that they lose not the Benefit, which God and his Church have designed for them in these Institutions. 'Tis a hard Case to think, that those, who by their ill Circumstances, are obliged to Toil for Bread, should have such Advantage taken of their necessitous Condition, as to be tied to work like Beasts, without having Time allowed 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. 'Tis again as hard, that being exercised 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 ordained 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 'tis their Duty to Remedy it, what they can: All cannot easily be done, as could be desired; 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 examine 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 holidays, 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 holidays: And on this Consideration, will excuse all that can be of the usual Work. This many cannot easily persuade 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 holidays, is chiefly occasioned 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 distinguished 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 retrenched 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 labour beyond the time prescribed, 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 show; 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 busy in purifying their Souls. Then, as for the Table, they may contrive what is necessary for subsistence, 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 reserved 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 reserved for the Business of the following Day, that those Servants, who have been employed 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 discharged: For tho' doing otherwise, brings no labour 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 'tis departing from nothing, but the Corruption of it, in favour of those Rules, which the Gospel prescribes; since 'tis departing from Pride: and Excess, for the Improvement of virtue, 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 obliged 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 concerned; 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, 'tis 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 cleared 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 profaneness 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 encouraged, 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 provoked, 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 resolved, 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 concerned in an Incapacity of doing any Duty well, that those, who are subject to it, have reason to labour for Moderation, for their own and others sakes, who live under their Roof. 'Tis likewise necessary for those, who being of an uneasy, 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 uneasy, 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 advisable; one Word is Spur enough to many; and peaceably showing a Fault will go farther with most, than an Angry and public Reproof. If some deserve this, it ought not to be used 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 advised by the Gospel, it ought to be the general Rule, and great dependence 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 pference, to all Impatience, Fretfulness and Passion, which undertaking to remedy what is disliked, 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 humour, 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 excused 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 endeavours 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 voided all Admonitions, after a sufficient Experience of them, 'tis better they be removed, 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 inclined to follow without Scruple where they see the tract made by those, who should Guide. And hence, who can imagine, how their Sins are multiplied in their Servants, who give ill Example to them? How is profaneness, Luxury, Intemperance, Passion, Vanity, &c. by this way propagated? How is a Neglect of God, and of all Christian Duties by this Method encouraged? And to what a Sum must the Account soon rise, which is Daily Multiplied by so many Additions? Let those consider it, who are concerned, 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, 'tis a very unbecoming privilege 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 'tis 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 ordained it; and neither Sensuality nor Love of Ease are sufficient Exceptions against this Duty. But if want of Strength dispenses 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 looked 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 carelessness, 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, lamed, 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 esteemed 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 injured 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 humour, 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 choose 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 persuaded 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 show 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 favour 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 expense too much in Courting their humour. Eighthly, If they permit them to be disorderly, and generally Rude in their Presence, and overlook 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 uneasy: Or choose 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 obliged 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 'tis very discernible 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 comprised in a few Words, and that is; by keeping their Children under Command. For if Children are so orderly, as to take their Parents favours with Thanks, and to receive their Denials with Content or Submission; so that the Parents Will is their Rule, then 'tis evident, they are under Government, even that, which Nature, Reason and God have ordained; and if there be any Disorder, 'tis not the Effect of Fondness, but of Indiscretion. And if they are not in this discipline, which may be observed by Strangers in one half Hour, who presently see, whether the Parents or Children Govern; then the Order of Nature, Reason and God is disturbed, 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 seasoned with sound Principles of Morality, and trained 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 red 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 disciplined and exemplar, least in learning to gain their Bread, they be taught to lose their Souls. And 'tis 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. 'Tis no easy Task, amid 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 'tis hard finding Persons agreeable for their Diversion, but 'tis odds, they meet with those, whose loose Principles will led them to Immorality or Atheism? These are now so Modish, that their professed Abettors appear Bare-faced almost in all Company; and those, who know, how contagious Conversation is, have Reason to apprehended the infection▪ where there is so much Pastime and Wit to Court a Youthful fancy, 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 profaneness, and ver to be pleased 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 'tis 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 exposed 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 increasing Sins, or in the difficulty of obtaining Pardon. For when we consider Children robbed of their Bread, turned out of Doors, exposed 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 obliged 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 obliged 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, ripped up their Bowels, dashed out their Brains, with their own Hands, as soon as they had been Born; it might have looked more Cruel, but who can say, it would have been a greater Sin? And yet how many Parents are engaged in this Inhumanity, whilst at their bottles 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 dead 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 obliged 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 humour 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 disposed of, 'tis 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; 'tis 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 privilege against Misfortunes, that there may be variety of unhappiness amid plenty, and that many other Particulars are to be considered, 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 concerned 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 exposed, 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 dependence on a better Hand, they may be provided for all Exigencies, and not seek Ease by an Indifferency of Spirit or Neglect, nor be overwhelmed by an Excess of Concern. These must not therefore think, that Exactness in Religious Duties is the Province of such, as are retired in cloisters, but not of those, who by many Ties are linked to the World; for if the Exercise of Religion be an Expedient for obtaining the Grace of God, and all Supernatural Helps proportioned 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 cloister? What is the Obedience and Mortifications of a cloister, which have Regularity and Example to make them easy in Comparison of that Compliance necessary in a Married Life, which not being governed by Rule, but by the Inconstancy of humour, 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 cloister 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 ordained 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 engaged in a Married State strictly obliged to this Fidelity and Diligence, that so they may obtain Assistance proportioned to their Wants? This then we must set down, as a General Duty of all in this Condition of Life. 'Tis their Interest to discharge it, that so they may have some help to answer their Necessities. They know, all Miscarriages are occasioned 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 engaged in it, are not obliged, for their own Interest, to be as faithfully exact in all the Exercises and Duties of Religion, proportioned to their Circumstances, as those, who live retired in a cloister?   

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 delivered from the Dangers of both these extremes; and yet fenced 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 concerned than others: As those, who make or sell Pictures, are obliged, by this Rule, not to sell Pictures, that are Immodest, or such as are designed 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 favourable 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 propagation 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 esteemed the same, in our Case by all those, who have a Zeal for Virtue or Truth? For how can they be supposed sincere Professors of the Gospel, who help to spread such Writings, as are directly levelled against it? They who charge the Cannon or lay the Train, and they, who give Fire to it, are equally Criminal, when 'tis designed 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 allowed to those, who Sell poison, 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 justify 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 neighbour, 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 justify 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 wears 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 justify them in taking more Money, than the Goods are Worth; but 'tis 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; 'tis Selling their Souls with their Goods; and how easy 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 tradesman 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 proportioned 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 cozened as to the whole, in paying a Price for what will not be serviceable; and is often a loser both of his labour and other Ingredients, which now answer not his design. But if by disguising Goods, setting them off, or hiding their Faults, tradesman 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 cleared 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 shane, and the loss of their Reputation; this must be acknowledged 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 honourable Way.  
This Caution is likewise to be their Rule, who not taking above the true Value of their labour in Money, make an Advantage, by keeping some part of the Goods, which belong not to them; as in those Trades, who make up clothes 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 labour, 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 labour. If Custom has given Authority to the contrary practise, 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 examined by Corrupt Practices of Men, but by the Principles of the Gospel.  
This again is to be their Rule, who being employed 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 concerned 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 neighbour, as to all the unnecessary expense; 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 prescribed by the Gospel, and ought to have the direction of Christians in all they do.  
Many other Particulars might be here mentioned, 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 assured, they Offend against Justice, as often as they do it; and no practise is sufficient to justify 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. 'Tis 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 cancelled by a Sincere Conversion of the Heart; but is attended with an Obligation of making Restitution to all those, whom they have wronged by their Unjust and Fraudulent Dealing: And how shall this be done by those, who having Traded for many Years, have scarce failed 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 dispensed 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 disengaged.  
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; 'tis 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 supposed to give, but Sell them: And if the Injustice in this appears not, at least 'tis 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 condemned of Rash judgement, in Censuring those of not fair Dealing, and even of Knavery, who knowingly take any such Advantage: For 'tis a Principle writ in the Hearts of all, That no Honest Man would do it.  
These then are Rules to be observed both by Buyer and Seller, and are such, as are immediately drawn from the Doctrine expressly delivered in the Gospel. And would not one now expect, since all Christians profess to follow the Gospel, aclowledge their Salvation to depend on their observance of it, and Damnation to be entailed 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 deceived? 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 practise of Injustice amongst Traders, that there are very few, who either believe the Gospel, or that they have Souls to be saved, by the observance of its Doctrine; whilst Covetousness, or the Immoderate Desire of Gain reigns so universally amongst them, that they are ever prepared 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 practise, 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 judgement made of them, taken from the Common practise of the World: And 'tis 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 practised 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 authorized by Common practise, 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 uneasy, and cannot fail of becoming their Rack, when, at the last Hour, they shall be summoned 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 prescribed, 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 endeavours, 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 neighbour, 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 enriched themselves by Fraud, and the Spoils of their neighbour.   

CHAP. XVIII.  
Instructions for Good Christians, and those that desire to be so.  
HAving spoken to many States of Christians, I cannot conclude without some Advice to those, who are Good, and such as are Solicitous to satisfy those Common Duties enjoined 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 established by Christ and his Apostles for teaching the whole World, and had the promised 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, examine, whether they are Members of that One Church, which, amongst them all, is True, even that mentioned in their Creed, which 'tis 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 choose 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 lie still here, as he is dropped, 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 inquire, 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 inquire, we suspect, we consult, we use all Means for the gaining Assurance in a Point, wherein we are concerned: 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 endeavours, for keeping the Commandments. These are the express Manifestation of God's Will, and the Care of keeping them, is the Condition required 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 itself 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 proportioned to their Duties.  
Prayer and the Sacraments being the Ordinary Means ordained 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 interpnted, 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 endeavour to weaken all those perverse Inclinations and Passions in them, which draw from God, and incline them to Sin: And the Ordinary Means prescribed for this being Self-denial, hence are they obliged 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 discipline, bring all their Passions into due subjection to Reason and Faith, and be less exposed 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 obliged 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 backed 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 conformed 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 choose him for their Way, who expect to come to the Participation of his Glory.  
There being no Authority, that can justify or warrant any practise 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 reproached 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 obliged to any degree of worldly Greatness, are still bound to persevere amid 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 humour 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 practise 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 troublesone, 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 increase 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 inquiring, 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 dependence 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.