CHAP. I.
Instructions for Timorous or Fear­ful Christians, subject to fre­quent Dejections of Spirit.

BY Timorous or Fearful Christi­ans, I understand not those, who living in the Practice of some known Vice, and upon Checks of Conscience, are seiz'd sometimes with a just Apprehension of God's Anger, and the Eternal Consequences of their Sinful State: But such others, who being gene­rally [Page 4] Solicitous to avoid the common Vices of the World, and being subject only to ordinary Infirmities, to common Weaknesses, to Surprizes, and Oversights, and not finding the Success they desire, in their frequent Attempts of overcoming these, are often perplex'd in Mind, very often discourag'd, and many times so over­whelm'd in Spirit, as to be inclin'd to give all over for lost.

These stand in need of a Skilful Hand, to support them under their Disturbance, and prevent their falling-a-Prey to the Devil's Malice, who is busie, in improving their Disquiets, that by their Interior Confusion he may make them unfit for their best Duties, rob them of all Com­fort, weaken their Faith and Hope, and perswade them to desist from Praying, and any farther Endeavors of Amend­ment, since all they have hitherto done is to no Purpose. This is his Design ge­nerally against those Souls, whose solid Principles make him despair of ever draw­ing them into Vice; and therefore he abuses their Pious Inclinations, by per­plexing their Thoughts with Unprofitable Fears, so to hinder them at least from ma­king any Advance; and hoping for far­ther Success, since where-ever Anxiety seizes, he looks for a Prey.

For disappointing this Malice, and pre­venting all Miscarriage, these Christians ought to remember, This Life is not a State of Perfection, but of Weakness, and of Trials, and that as long as they are in it, they must not expect to be as Angels, but be contented to be as Men; that is, Frail, Uncertain, and Infirm: That as '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 priviledg'd against all Sin in this Sinful Life, is the same Indiscretion, as to grieve, because they are subject to Pains and Distempers in this State of Corruption. It being therefore their Duty to govern them­selves by Reason and Prudence, it ought to be their constant Care, to Suppress or Moderate whatever they observe in them­selves, contrary to these Lights, appoin­ted for their Conduct, not only in Tem­poral, but more particularly in their Spi­ritual Concerns: It being most certain, that as far as they indulge any Thoughts or Motions, contrary to their Direction, they so far yield to some Passion or other: And so it is in this Case; for these Dis­quieting and Anxious Thoughts being not conformable to Reason, must there­fore [Page 6] be the effect of Passion: Sometimes arising from Pride, because they cannot bear this Evidence of their Weakness: Sometimes from Impatience, because they cannot hold out in the Endeavors of over­coming that, which seems likely to give them an endless Trouble: Sometimes from Presumption, because, after so ma­ny Resolutions, they see themselves dis­appointed, and falling so much short of what they intended. And now, whilst all the effects of Pride, Impatience, Pre­sumption, or any other Passion, are in­jurious to Reason and Prudence, they are certainly so many Weaknesses, and ought not to be indulg'd by those, who pretend to grieve because they are Weak; for this is not to cure or remove, but to encrease the Matter of their Complaints.

Q. Would you not therefore have these grieve at their Imperfections, and such Sin­ful Weaknesses, which they know to be dis­pleasing to God, and that which principally hinders them from advancing in Virtue, and approaching towards God?

A. I would have them daily lament all such Weaknesses, not with a Passionate, but a Just and Rational Grief. You see our present Discourse is not against any degrees of Repentance, which is a Sorrow for Sin, but against that Indiscreet and [Page 7] Unreasonable Grief, which inclines Chri­stians to Dejection of Mind, discourages them from the persecution of all that is Good, is the addition of new Weakness­es, and instead of drawing them nearer to God, puts them in hazard of departing yet farther from him. I make then no exceptions against that Grief, which is the effect of true Repentance; but I would not have Pride, Presumption and Impatience, pretend to grieve for Sin; for as these are Evil Roots, so their Fruit is certainly Evil, however it may have the Resemblance of Good.

Q. Can, Pride then seem to grieve for Sin?

A. I have already hinted it to you above; but because it may be serviceable, I will give you some farther Light: Con­sider but a Person, that has the general Reputation of being Pious, Moderate, and having a great Command of all his Passi­ons; if such an one, being provok'd in Company that are Admirers of him, be­comes exasperated, and expresses his Re­sentments in such a manner, as to betray a great Weakness of Mind: The Considera­tion of having been thus overseen, may afterwards, upon reflection, give him a great trouble; so that the thought of it never comes into his Mind, but 'tis fol­low'd [Page 8] with Vexation and Disquiet: Now this Grief may have the Looks of Repen­tance, as seemingly lamenting the being surpriz'd in Sin, and the Ill-Example given by it: And yet, if being examin'd by the Searcher of Hearts, it shall be found, that the true Occasion of his Trouble, is, be­cause he sees himself not so steddy as he imagin'd, that he shall lose much of that Esteem his Friends had of him, and be reputed like the rest of the World; and not bearing the Thoughts of this Ab­jection, he is therefore vex'd and un­easie as often as they occur; all this Grief will be rejected as Pharisaical, and the effect of Pride, Impatience, and Self-love, and be so far from atoning for the former Guilt, that '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 uneasie Mind, rather than of true Repentance; and hence may learn, how far they are bound to Encourage or to make Opposition against it: For if it ap­pears to be the effect of Vanity, Pre­sumption, [Page 9] or other like Passion, they must judge it unreasonable Distur­bance, and make the same Resistance a­gainst it, as against other Passions, to which they are subject; and never think this a sufficient Disposition for going to their Director, and making an acknow­ledgment of that Fault for which they thus grieve, but rather strive to compose themselves, and excite some better Grief, such as is the effect of Humility and a So­lid Repentance

Q. How shall they distinguish the Grief of Passion from that of Repentance?

A. Not from what they feel; for that of Passion may be more Sensible, than the other; but rather from the effects of it. Let them observe, whether, upon the Grief, that seizes them, they are apt to be Discompos'd, Fretful, and out of Humor, so as to be uneasie in Conversation, and Peevish in their Commands or Answers: Let them see, whether they are less Dili­gent in Prayer, less Watchful in their Ways; whether they are weak in Faith and Hope, inclin'd to think all their En­deavors fruitless, and ready to despond: If it be thus with them, they have reason to suspect their Grief; for as in all these Symptoms there appears Passion; so they have reason to fear that Grief, which is [Page 10] at the root of all this, to be not Reason­able and Christian, but only Passionate. But if upon the sense of having offended God, they are more Humble and Patient, more Fervent in Prayer, more Punctual in all Exercises of Piety, more Cautious in their Ways, more Importune with God for new Additions of Grace, entirely de­pending and confiding in his Goodness, Cheerful and Courageous in undertaking what is propos'd for their Help; then they may justly believe their Trouble to be well grounded, and to be the effect of a sin­cere Repentance: For in as much as it draws the Christian nearer to God, it must necessarily be good; upon which Conside­ration the other must be condemn'd; be­cause however it looks like Grief for Sin, yet there is not one step or motion of it, but what removes the Soul farther from God, and gives it a Dislike of whatever Exercises are appointed for approaching to him.

Q. What therefore is a Christian to do, to prevent his falling into this Unprofitable Trouble?

A. He must be mindful, as above hin­ted, What he is; that is, nothing but Mi­sery and Weakness; and What this Life is; that is, a Life of Imperfection and Trial: He must remember, that in all his strongest [Page 11] Purposes of Amendment, there is no­thing in himself, or in all he can do, wherein he can confide; but that his whole Help is in the Free Gifts of God's Grace; that God may justly deny him that of which he must own himself Un­worthy. If these Truths, by Daily Re­flection, are well fix'd in his Mind, they will help to take off all Surprize at usual Failings: For, Where is the wonder, that what is Weak is subject to Weak­nesses; that those, who walk on Uneven or Slippery Ways, sometimes stumble or fall; or that those Helps are denied them, which they have no right to, nay, do not deserve? Hence he may settle this Prin­ciple, that, To be subject to Infirmities, Surprizes, Oversights; and Common Fail­ings, are the Inseparable Conditions of this Mortal State; and that to be sur­priz'd at them, is the fame thing, as to wonder at his being Man. This Princi­ple may help to bound his Pretensions, in not aiming too high, or proposing more than is agreeable to the State in which he is, and with a Presumptuous Confi­dence hoping to accomplish, what he has thus indiscreetly propos'd; for it being a Disappointment in what he too con­fidently expected, that is the general Occasion of Surprize; the proposing less, [Page 12] or taking off, at least, some of that too great Assurance, which rais'd his Expecta­tion beyond what was reasonable, may contribute something to his Peace in di­minishing his Wonders, which are ever attended with a Trouble, as unreasonable as they.

Q. And can a Christian then propose too much in the Amendment of his Failings?

A. He may be very Indiscreet in this: For if he raises up his Thoughts so far, as to say, Non movebor in aeternum: I will be never overseen, or fail any more; if he be so settled in this Thought, as to expect what he proposes, and from the present Sentiments, which then move his Heart, he has that Confidence, as to believe, he shall never more be surpriz'd with usual Weaknesses; all this is Inconsiderate, as not remembering the Infirmities of his State, nor the Weakness of Nature, nor the Uncertainty of his Resolutions, and very likely he presumes too much of his own Strength, and the Temper of Mind, in which he then is.

Q. How far then should he propose to him­self?

A. As far as a Person, that, in taking a necessary Journey, is oblig'd to walk a great part of it upon Ice, and has al­ready had many Slips. For as such an [Page 13] one may be reasonably concern'd at the Difficulties of his Way, and wish he could find a better, and earnestly desire to be well over it: So may a Christian, upon considering his past Failings, be truly concern'd at the Dangers of his way, that is yet to come; he may wish he could find a better, and that he was better able to go thro' it; he may earnestly desire that he were well over it: But then as the Person in the Circumstances now mention'd, notwithstanding the many Slips he has already had, must neither, upon the next that happens, lye down dis­courag'd, and say, I shall never get over; nor yet stand up with such Confidence as to say; Well, now I am resolv'd so to go on, as to fall no more: But must take a middle Way betwixt this Despair and Pre­sumption, and say thus with himself: Well, I have had many Falls, and consider­ing the Dangers of the Way, and my want of Skill and Strength, I fear I may have many more; but however, since the Way is so Bad, and I so Weak, I will take the best Care I can, I will observe all my Steps, and if I slip again, I will again get up, and hold on with Care; and tho' I may yet have many Falls, yet these will oblige me to be more Cautious, and may teach me to be more Skilful, and so [Page 14] I hope to get thro' at last. Just so is the Christian to do: The many Failings already past must not so discourage him, as, upon the next that happens, to lye down in Despair, and conclude all his Care to be to no purpose: Neither must he come to that Confidence, as to resolve, and be assur'd of never Falling any more; these are like Two Extremes to be avoided, he must neither fear so much, as to be discourag'd, nor hope so much, as to presume: But he is to take the Travel­lers Mean; his past Failings must convince him both of the Difficulties of his Way, and of his own Weakness, and make him apprehensive of falling again; thus he is to go on with Fear, this Fear is to make him Careful, and to be attended with such a Resolution, that if his Failings should be repeated, his Care shall be still continu­ed; that his good Endeavors and Watch­fulness, shall never cease but with Life, and that whatever his Failings may be, he will still arise, and do his best to go on. Hence you see, the farthest a Christian can go in his Resolutions, is to be very cir­cumspect, and to endeavor to amend, and to hope, that God will give him his Assist­ing Grace to support him in his Way: But to say and believe, that he shall never more Fail; he cannot do this, without [Page 15] forgetting, Where he is, and What he is, and that all his Assurance, which is from himself, is leaning on a Broken Reed.

Q. This being now settled, that a Christi­an, in these Circumstances, ought to be watch­ful against all Dejection, and against all Confidence in himself, which leads at length to Dejection; are there any other Directi­ons, that may be helpful for the better se­curing him against this Evil?

A. The Principal are yet to come; and these are, that he consider the Reasons, why Almighty God permits him to be subject to variety of Imperfections, and then endeavor to make that use of them, as, according to the best of our Light, seems most conform to the Designs of Providence. Here then he may reflect, that God may have Designs of Mercy in the permission of his Imperfections: First, To convince him of the Inconstancy of this Life, and thus giving him a Dislike of it, raise his Mind to the Desires of a Better. 2dly, To convince him of his own Mi­sery and Weakness. 3dly, From this Conviction, to keep him Humble, and in a total Distrust of himself. 4thly, To make him Depend wholly on God. 5thly, To oblige him to seek Help from God, [Page 16] and be Diligent in all those Exercises, which are appointed, as the Means for obtaining his Grace. 6thly, To make him very Circumspect in all his Ways, and be fearful of all those, which may be dange­rous to his Weak Nature, or tempt God, to deny him those Helps, without which he now knows he cannot subsist. 7thly, To exercise his Patience.

Having duly considered these Particulars, then as often as the Thoughts of his End­less Imperfections, pressing upon him, in­cline him to Dejection, he ought to turn them to a better use, and endeavor to make those Advantages of them, as seem intended by Providence, according to the Heads now mention'd.

First, By moderately bewailing the Miseries of this Life, which are so frequent a disturbance to him, and interrupt that Union, which he desires to have with God: Then again, by envying that better State of the Blessed, breaking forth into sweet Complaints, Ʋt quid pos [...]isti me con­trarium tibi? Why hast thou, O God, thus set me at a distance from thee? Why am I thus unhappy, as to make War against thee? When shall I be deliver'd from this Body of Sin? When shall I be Dissolv'd, and be with Christ? Thus may he sigh forth his Com­plaints, and let the sense of his present [Page 17] Imperfections excite in him Desires of that Unchangeable State, where God is Serv'd and Ador'd without the distur­bance of Corruption. And if his Weak­nesses work this Happy Effect in his Soul, as to be displeas'd with Earth, and all its Distractions, and to groan with S. Paul, for a Change; but this ever with submissi­on, in patiently waiting the pleasure of God, he needs not doubt, but this will ballance all the Injuries his Imperfections do him, and make them co-operate to Good.

Secondly, By Humbling himself at the experience of his frequent Imperfections, and the Disappointment of his best Re­solutions, absolutely thus concluding with himself: Now I see I am no­thing; there is no Confidence to be pla­ced in all I can propose or do. I may in­tend and resolve, and of my self I am not sufficient to do this; but even when this is done, it will be all as Barren Seed, if God gives not his Blessing and En­crease. What therefore can I do, but prostrate my self before the Throne of God, and there acknowledge all my Weakness before him? And having ap­peal'd to his Infinite Goodness, there wait with hopes, that he will, in due time, either give me Grace to overcome, or have [Page 18] Compassion at least on this Poor piece of Clay, and forgive all my Offences? He sees all the Desires of my Heart, and that I suffer Violence from the weight of my Corruption; he knows all the Trouble this gives me; and since he has promis'd to hear the Cries of those that call upon him in Distress, I will here place all my Hopes, and with Patience expect his Deliverance; I am Poor and Needy, O God help me.

If the Christian, from the sight of his Imperfections, can come thus to a settled Knowledge of himself, and confess all his Strength to be Weakness and Nothing, and let this Thought sink so deep in his Heart, as to judge himself Poor, Helpless and Contemptible, and to have a total Distrust of all he can do; this again will be another effect of the Divine Goodness, thus to draw Good out of Evil, and will abundantly recompence whatever he may suffer from his own Infirmities. For since the great danger of Man is from his interior Pride, and his Inclination to this is so strong, that he is ever ready to turn whatever Good he apprehends in himself, to his own greater Advantage and Esteem; there is nothing, it may be, he is less able to bear, than in viewing himself, to see nothing, but what is Good, Commendable and Virtuous: For this [Page 19] will tempt him so much to admire and love himself, to think all to be the Fruit of his Labors, and confide in his own Strength, that he would be in danger of forgetting God, grows remiss in his Prayer, and depend but little on his Help; and thus, with all his Goodness, would soon become good for nothing. This danger God foresees, and therefore he permits in him so long a Struggle with his In­firmities, that these may be a continual Ballance to his Pride, and keep him in a due Humility, without which no other Virtue can subsist; so that, however he may complain of being unhappy under his Infirmities, yet since his great weakness makes these Necessary to him, he may consider in them the effect of a particular Mercy, and confess with David; B [...]num mihi, quia humiliasti me: It is good, O Lord, that thou hast humbled me.

And tho' the Weaknesses and Failings, which he so often experiences, may be his hindrance in making that Advance, he desires, in other Virtues; yet since they so evidently contribute to the true Know­ledge of himself, and perfecting him in Humility, his advancing in this one Vir­tue, may be a sufficient compensation for whatever he wants in others, it will be a means of possessing whatever Degree he [Page 20] has of them, with greater Security, and very much lessen the danger of abusing them, to the loss of all. Here then must be his strongest Endeavors, to make all his In­firmities serviceable to the encrease of Humility: If he cannot advance in Re­collection and Undisturb'd Prayer, if he cannot wholly govern his Words, Thoughts, Passions and Affections; let his Wants here be his Motive of being more and more Humble, of having a still greater sense of his own Nothing, and of his Dependance on God; '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 pleas'd with what seems Perfect, yet this makes it more valuable to the Christian, and ought to oblige him to take more pains in obtaining, and be more joyful in pos­sessing it, as being opposite to that Pride, which is at the Root of all Evils, and of all Virtues the less subject to the Abuses of Self-love.

Thirdly, By making such use of the sense of his own Weakness, as to rest wholly upon God for the remedy of all [Page 21] his Evils; so that while he purposes and resolves upon Amendment, and at the same time sees nothing in himself, but what gives him reason to fear a Relapse; hence the solid Grounds of his Hopes is in the Goodness of God, which he confides in, as his only Help, expects to obtain it, and yet knowing himself unworthy of such Favors, is resolv'd to wait, till it seems good to Almighty God in his Mer­cy to grant it: For such always is the Hopes of the Humble Heart.

Fourthly, By letting, the sense of his Wants, and of his absolute dependance on God, make him Diligent and Earnest in his Prayers, and Exact in the Perfor­mance of all those Exercises and Duties, which God has ordain'd, as the Means for obtaining that Grace by which he must expect to overcome: So that when Sloth, Tepidity or Discouragement, tempt him to the Omission of Reading or Praying, &c. the Memory of his Weakness, and of his only Remedy being in God, ought to spur him on, and be the Answer to all those Arguments, which incline him to Neglect. And here he is to be careful, in avoiding that Snare, into which many, thro' Dejection, are apt to fall; that is, of not going to the Sacraments, because they see no Amendment, upon what they have [Page 22] hitherto done, but have still reason to apprehend the return of the same Weak­nesses, which they Confess. For in this there is a great Impatience, in not wait­ing God's Time; who, tho' he will have us always solicite for his Blessings, yet will have it left to the disposition of his Holy Will, to grant them, when he sees it expedient: There is a want of Faith and Hope, in being so easily discourag'd from the use of those Remedies, God prescribes for our Help, because the effect does not answer the haste of our Desires. There may be great Indiscretion too, in proposing a greater exemption from Weakness, than is consistant with our State, and expecting to be freed from such Infirmities, which are the effects of Constitution, and rather Distempers than Sins: There is a perverting the Orders of God, who, either for the Punishment of Sin, or the Encrease of our Crown, has appointed us to strive, labor and fight against all our Evils, and to seek help in such Remedies as he has ordain'd; and this, as long as we are in this World, even to the end of our Lives; and to desist from this Labor and Diligent En­deavors, upon any pretext, will never be allow'd by him, who has appointed them as the Effects both of his Justice [Page 23] and Mercy. However, therefore the Christian finds not the Fruit of his En­deavors answerable to what he expects, he ought not for this Reason to interrupt them; for they may have many good Ef­fects still, tho' not sensible to him, or not those, which he proposes, but yet more to his purpose: And tho' he sees no likelihood of Amendment from what he does, yet upon this consideration, he is to distrust only himself, in whom he finds no Help, but is to hope still in God, whom he believes able to give him all necessary assistance; and in hopes of this he is ever to go on, waiting with all the Humility and Patience, as be­comes him, who sues for such Blessings, of which he owns himself unworthy, and therefore is to be wanting in nothing on his part, and leave the rest to God, to do in it, as he knows best.

Fifthly, By being very Cautious in all his Ways; for since he has had the Experi­ence of his great Weakness, this ought to raise in his Soul a discreet Fear, such as may be a restraint upon him in regard of all those Ways, which have danger in them, and may provoke the Justice of God to punish his Rashness, in refusing those helps, which he so much wants. 'Tis the want of this Caution stops the Hand of God, [Page 24] whilst he sees many Christians resenting their present Infirmities, and yet, in some other way, exposing themselves to such Liberties, which are the daily en­crease of their Weakness, and therefore wholly indispos'd for receiving what they ask; and hence they oblige God to deny their Petitions, that by such a Denial he may oblige them with more Exactness to examine their Ways, and not run into Extravagancies on one hand, while they seem desirous of Reforming on the other. Upon which Consideration, let the Chri­stian, who thinks himself denied in what he asks, walk over-jealous and fear­ful of himself, and not venture into diffi­cult Ways, who slips so often, on plain Ground; let him take a review of his Prayers, and all other Duties, and see, that nothing be wanting on his part; if there be reason to suspect himself of Neglects, let him do his best, peaceably to amend them, and hold on with these Endeavors to the end; and if he be sub­ject to other Failings, he is to consider, how far he is Faulty in the Occasions, and be industrious in removing them, as far as Circumstances will permit; otherwise, his resentments will prove as unreasonable, as in one, who is continually blowing the Fire, and complains of its burning. [Page 25] This will oblige the Christian, if he be sincere, to be very Watchful and Reserv'd: And yet because many, under these Cir­cumstances, are inclin'd too much to an indiscreet Reserv'dness; by which, under pretext of avoiding that, which gives oc­casion to their Failings, they run into a most pernicious Melancholy; therefore, I think, in whatever they propose of this kind, they ought to communicate it to their Director, and however it may ap­pear Reasonable, and even Necessary to them, yet to undertake nothing in it without his Advice.

Lastly, By letting the sense of his dai­ly Failings be the exercise of his daily Patience: For tho' it cannot be allow'd the Christian to be pleas'd with his Fail­ings, as far as they are displeasing to God, and a hinderance to the Perfection he de­sires; yet as far as they are Troublesom to him, and give him a daily Uneasiness, so far they may be design'd, and be made use of, as the Trial of his Patience. Thus he may consider them, as the effect of Sin, as a Burthen, under which he goes, as a Distemper, under which he labors, as Ill Way, which hinders the Traveller in his Journey, as a Contrary Wind, which keeps the Sailer from his desir'd Port: So that, while he looks on them, as his [Page 26] Misfortune, and ever strives by all ways, as in a Disease, to be deliver'd from them; yet, as they try his Patience, so to bear the trouble of them with Patience, may be as great an Advantage to his Soul, as Patience under any other Affliction. He may consider them likewise, as the Means God makes use of, to render Vir­tue more valuable, and convince Man of its being his Gift. For could he gain upon himself, with the speed he desires, in the Amendment of his Failings, he would be too apt to presume upon his own Endeavors, and not be so careful in securing what he gains, if, when lost, he could recover it with so much ease. '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 Labors.

From these Heads may the Christian see, that those very Imperfections, of which he complains, as his Misfortune, may he be serviceable in obtaining that Perfecti­on, from which they seem to remove him; and that a discreet management may make them all contribute to his greater good. 'Tis here then his strongest En­deavors ought to be employ'd, as often as the frequent return of his Failings in­cline him to Dejection, in resolutely stand­ing up against all such Inclinations, and not spend his Soul in unprofitable Grief; but having with Mildness reprov'd him­self for all faulty Neglects, then turn all his Thoughts, in considering, what good use he can make of them; and since he sees, they may be many ways serviceable to him, in the encrease of Humility, ex­ercise of Patience, for Distrusting of him­self, and confiding more in God; and this seems to be the design of Providence, in permitting them, he ought not to neg­lect this Means of advancing himself, nor lose the opportunity thus daily put into his Hands; but, with an industrious Zeal, labor so to manage them, that, notwith­standing his present Apprehensions, he may have reason at length to rejoice in his Infirmities, and bless God, who has taught him thus to make all co-operate to [Page 28] his greater Good. This is what I hearti­ly desire; and that this may be the effect of these Instructions, I here set down an Abridgment of them, that whereas im­moderate Solicitude and Dejection of Spi­rit, is ever apt to make him forget what he reads, he may by a short glance, a­gain revive it for his Direction.

1. Dejection of Mind arising from Com­mon Infirmities, is a great Temptation and Snare, by which the Christian is made unfit for performing his best Duties, and opens a way to greater Evils; it is there­fore not to be indulg'd, but resisted, as the effect of a secret Pride, Presumption or Impatience.

2. All Trouble, tho' pretended for Sin, is to be esteem'd Dejection, which re­moves the Christian farther from God, in less'ning his Hope, or discouraging him from Prayer, and other Spiritual Duties, and becomes his great disturbance in per­forming them.

3. For the Remedy of this unreason­able Dejection, he must be ever mindful of the State, in which he is, and of his own great Weakness, and not think of being an Angel, while he is but Man, and poor Sinful Clay.

4. He must not depend on his own Re­solutions, but be Fearful of himself after [Page 29] the strongest Purposes he can make; and let his entire Dependance be on God.

5. Notwithstanding all his Failings, he must still continue waiting with a firm Hope in God, when he will please to strengthen him by his Grace.

6. He may reprove himself for his Neglects and other Faults, not in Passion, but ever with Mildness; and never think of laying by any Duty as Fruitless, but still resolve upon arising and going on, as often as he falls, and using his best En­deavors for amendment of all Wilful and Negligent Faults.

7. He must be ever mindful of the Ad­vantage he ma [...] make of his Failings. 1. By giving him a dislike of this Corrupt and sinful State, and with submission to the Divine Will, desiring a Better. 2dly, In the knowledge of himself and his own Weakness. 3dly, By Humbling himself more and more, and distrusting in all he can do. 4thly, By depending with greater Confidence on God. 5thly, By being more Diligent in Prayer and other Duties, which are appointed as Means for obtaining the Divine Grace. 6thly, By being more Circumspect in what he does, and Fearful of all his Ways. Lastly, By submitting with Patience to the Trouble of all his Infirmities, and to the Difficulties of their Cure.

Here are the Rules in short, which he [...]s to follow; and when he is most inclin'd to Dejection, it will not be improper to read them every Day, that so by reviving these Truths, a lively sense of them may make him more active in his Duty, and stifle those Suggestions of Fear, Solicitude and Anxiety, by which the Devil labors to draw him out of his Way. But while I give these Directions to Fearful Christians, let not those, who are Tepid and Negli­gent, take the Advantage of any of them, to favor their Indifferency, or justifie their Sloth; for it is here, as with Di­stempers of the Body, what is a Remedy for one, may be Poyson for another: And therefore I desire these to observe the Instructions design'd for them in par­ticular hereafter.

CHAP. II.
Instructions for Melancholy and Scrupulous Christians.

I put these together, because they are generally found together; there be­ing seldom Melancholy without Scruples, or Scruples without some degrees of Melancholy.

The First Instruction for these, is to take Advice with such Friends, as they can most confide in, how far their Indis­position of Mind may be occasion'd by the Indisposition of Body, and what may be proper Means for their Relief: And upon finding Benefit, to be punctual in following Prescriptions.

2dly, If it appears to be the effect of Constitution or Temper of Mind, such as is not likely to be remov'd by Physic; then to be industrious, at least, in stand­ing against all the Inclinations to it: For tho' Melancholy be an Evil, that oppresses the Mind with a kind of Weight, and thus renders it unfit for making Resistance; yet something may be done, by those, who have a true sense of their Evil, and such a Resolution, as not to lye then still with their Hands tied by a kind of Sloth and Stupidity, when the Liberty and Life of their Soul is in evident hazard for want of Fighting. This is Advice not understood by those, who have for any time yielded to the Violence of this Usurp­ing Passion; for these seem convinc'd, that '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, [Page 32] which has taken from them all power of Resisting. This, I confess, is an unhappy State, such as I know how to compassio­nate, better than advise; and therefore, leaving these to the Physician's Care, I Ad­dress my Instructions to those, who are not so far gone, but are yet capable of being Directed.

To these then I say, they are oblig'd to stand up with resolution against all the approaches of this Pernicious Evil, and shew no favor to it, tho' recommended under the flattering Arguments of a ne­cessary Reserv'dness, Forsaking the Ways of the World, Recollection of Mind, Pie­ty or Devotion: For however these Proposals are to be encourag'd in others; yet in these they are to be look'd on, as the Treacheries of a designing Enemy, who carries them to the Temple for no other end, than to cast them down from the greater Precipice, and only perswades them to Reform, that he may by degrees make them unfit for all Duties.

This, Unwary Souls do not apprehend; but, for their good, I wish they would believe those Friends, whose Experience and Charity make them Solicitous for their Eternal Welfare. Such as these will advise them to be watchful against all the approaches of Sadness; and tho' it [Page 33] be allow'd them to lament their Sins; yet even to be jealous of this Grief too, if once it begins, like a Weight, to oppress the Mind, and as a clog, keeps it down in all its Attempts of raising it self to God. Whatever Sadness carries with it Oppression and Discouragement, is to be resisted by the Christian: At its first Enterance, he ought to consider it as Evil; and if he cannot cast it off, let it be regarded, as an interior Affliction permitted for his Trial; and, as there may be comfort in all other Afflictions, if receiv'd with Humility, and submitted to with the Spirit of Christ, that is, with Patience and Meekness, in the accomplish­ment of the Divine Will; so let him en­deavor to sweeten this interior Trouble, by acknowledging it as the effect of God's Justice, for the Punishment of his Sins, and of his Mercy, for the improvement of Virtue; and thus considering it, as design'd for his Good, this may be a Mo­tive to submit to it with Cheerfulness; and this Submission cannot fail of mixing it at least with some Comfort and Peace, such as will take off the clog of Anxiety, and render it not only tolerable, but Medicinal also, if not wholly remove it.

This may, and ought to be done in the beginning of this Indisposition, when [Page 34] it begins first to seize; and tho' after­wards, the Practice of this Advice is more difficult; yet, if then attempted with greater resolution, it will by de­grees gain upon the Distemper; and the Difficulties ought not to discourage the Undertakers; because, this being the on­ly Christian use, that can be made of all Afflictions, 'tis in this they are oblig'd to apply all their Endeavors; and, if they give over these, before they have work'd their Souls into a Gospel-Submission, they may be assur'd, this is the effect of Cowardize and Sloth, and they can never expect a Victory, if they lay down their Arms, while their Enemy stands Arm'd, and making his Assaults against them. '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 Pra­ctice of the Gospel, as they yield to Dis­couragement and Sloth.

But if Duty alone will not prevail, let the Thoughts of that Mischief, into which they are hast [...]ning, add some Life to their endeavors, in supplying with Fear, what is wanting of Zeal: And this effect it would certainly have, could they but frame a true Idea of this destructive Evil, where it has taken Root, and is grown [Page 35] Habitual. For if they would but believe, what a disrelish it gives the Soul to Prayer, and other Exercises of Devotion; how it galls the Mind, making it Passionate and Fretful; inclines it to Suspicions, Jealousies, and Malice; opens it to the most Horrid Temptations of Despair, Prophaneness, Infidelity and Blasphemy; pushes it on to seek Satisfaction in things Sensual, because it can find no Comfort in God; racks it with Endless Fears; blinds it with Mists and Darkness, con­founds it with Horror, consumes it with Solicitude, and becomes its own Execu­tioner, by being Ingenious in nothing else, but unnaturally contriving every thing, so as to make it destructive to its own Peace and Life. If they would be­lieve, I say, these and Infinite other Mis­chiefs of this Distemper, the Apprehensi­on of falling into it, would oblige them to be so watchful in all its approaches, as to think all their labor well employ'd, which might be any ways serviceable in securing them against it. This Fear would make them jealous of all degrees of Sadness; it would put them upon standing up with Vigor, when they are more inclin'd to lye still; it would allow of no unprofitable Amusements; it would perswade them to seek Comfort in God, [Page 36] and in the Exercise of Prayer; but not permit them, under pretext of this, to give way to too much Solitude, and less to the working Phancies of a Chimerical Entertainment: It would approve of Reading and Praying, as long as they can keep their Thoughts with any tolerable Application to what they are doing; but upon observing these to run with vio­lence into those vain Imaginations, which feed their Distemper, and are so much Poyson to their Mind, then it would direct them to quit those Exercises for a time, and rather seek, by Work or Con­versation, to stop the Current of those Thoughts, and recover something of a Calm.

Q. Persons subject to this Disorder, are generally averse to Work and Company; because these are Interruptions of their Re­tirement; and Conversation especially the general occasion of many Sins, '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, [Page 37] which will encrease by their yielding to this Lazy way, however it passes with them under the better Name of Retire­ment; and therefore, if they desire to master their Disease, they cannot do bet­ter, than contrive for themselves some daily Employment, and force their Idle Humor to be Constant in it, so to cut off the Occasions of unprofitable Grief, and all their fruitless Thinking; and if they be­gin with forsaking their Beds at more sea­sonable Hours, this Contradiction to Tem­per will be a good beginning of the Day, and by its Self-denial, may obtain a bles­sing upon their Endeavors.

I urge the same, as to Conversation; for tho' they are not to seek Comfort in the Sinful Satisfactions of Sensuallity or In­temperance; yet it must be advisable to divert their Distemper by the usual Con­versation of Family or Friends: For how­ever it may appear to them unprofitable, or so much time lost; yet in as much as it may prove of Great Help to them, and is undertaken upon this Motive, it may be more to their purpose, than their Re­tirement; and the best Exercises of it, which being abus'd by them, in com­pliance with their distemper'd Inclination, are for the greater part better omitted than perform'd. Nay, tho' we suppose [Page 38] the Conversation be not exempt from the Common Failings of Ordinary Discourse, yet it is not to be declin'd upon this account; because this is much the lesser Mischief, than what they do to themselves in avoiding it; and therefore is to be pre­fer'd in their case, and to be consider'd as a Medicine, which being order'd for the removal of some dangerous Disease, is not to be omitted upon the apprehension of being likely to cause some inconsiderable disorder another way. Whatever there­fore be the Aversion of Nature against such Conversation, it must not be con­sider'd, but overcome; tho' it appears, upon a short Trial, to be to no purpose; nay, tho' it fills the Mind with greater di­sturbance, and seems to encrease the Di­stemper, yet it is still to be continued; for 'tis not reasonable to expect Habitual Disorders to be cur'd with a Dose or two, which are not to be remov'd but by a Course of Physic: And what if upon the entering into it, the Distemper seems to grow worse? For how should it be ex­pected, the Mind can become more easie, when '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 necessarily be follow'd with an in­terior [Page 39] 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 discourag'd with the delay'd Success, but bearing the difficulties of the first Trials, hold on with resolution, in hopes of finding be­nefit, will at length have their uneasie Re­medies follow'd with some relief of Mind, and their refreshments encrease, till they become truly Masters of themselves. For this end, since they have sufficient reason to believe themselves under a great Dis­order of Mind, they have the same rea­son to distrust of all their own Thoughts, and Judgment; they must not think it safe to hearken to their Inclinations; they must not attend to whatever Jea­lousies or Suspicions are rais'd within them; they must suspect all these as Corrupted by their Distemper, and not fit to give direction of what they are to do, and therefore whatever Arguments are suggested by these, in concluding their Company to be averse to them, or in construing every thing that is said, as Reflections made upon them; all these are to be thrown by, notwithstanding their apparent Demonstration, as the Ef­fect of their Indisposition, which natu­rally [Page 40] turns every thing to the worst, for their own disquiet, and preventing their Cure. And hence they cannot do better, than make Choice of some Prudent Friend, on whose Advice they can de­pend, and taking frequent opportunities of Communicating their Thoughts to him, resolve upon following his Direction, tho' in Contradiction, not only to their Inclination, but to their Reason and Judgment: For all that is within them being Distemper'd, their best Light is Darkness, and their Reas'ning is Delusion; and if they can but frame this one Judg­ment aright, of concluding themselves incapable of Directing themselves, and that for their Security they must necessa­rily submit to another's Direction, it is thus only they can come to the possibili­ty of being Cur'd, and without this all other Endeavors will be to no purpose.

Hitherto as to Melancholy consider'd in it self; now we are to look on a General Effect of it, which is that of per­plexing the Mind with Scruples, and give some Instructions to those, who are thus disturb'd, which may likewise be serviceable, tho' the Scruples be not Occasion'd by this disorder, but proceed from some other root.

And as to these, I must begin, where I [Page 41] now left off with the others, in plainly de­claring to them, that as long as they are disturb'd, with this perplexing Evil, they must suspect all their own Reas'ning and Judgment, and be as fearful of depend­ing on it, as on a Blind Guide, who has presumption enough to undertake to Con­duct them a Safe way, over Bogs, Fords, and Precipices; because they are no more capable of judging aright, than such an one is of being a Safe Guide. A Prin­cipal reason of this, is, because Humane Reason is not capable of making a true Judgment of things, but when it is Com­pos'd, Quiet and Undisturb'd; and if once it becomes Clouded or Perplex'd, it is subject to Infinite Mistakes: It is with this, as with a Glass, which, if Clear and True, gives the exact resemblance of all Objects, but if Stain'd, Clouded or Crooked, shews nothing in its true Pro­portion or Colors. This may be observ'd in Men of the greatest Virtue, Wisdom, Learning and Experience, who when compos'd and settled, are capable of giving the best Advice; and yet if Consulted at a time, when Excessive Passion, Grief or Fear has disturb'd their Minds, are no more to be depended on, than Madmen or Fools; because these Passions put their Thoughts into that Disorder, that their [Page 42] Reason is not then like a clear Glass [...] Light, but darkn'd with the Mist and Confusion of a Thousand Tumultuous Ima­ginations, which so discompose their Senses, that they neither hear nor see, but by halves, and so darken their Reason, that they discern nothing but very im­perfectly. And if they have any Glimpse of true Reason left, so as to be sensible of their Condition, they will make this use of it; to desire those, that consult them, not to depend on what they then award, but come to them some other time, when having overcome the Sur­prize, they shall be in a better compo­sure of Mind. And if this Advice be fol­low'd, the same Persons will at their re­turn, Experience the Truth of what is here said, when they shall find themselves oblig'd to repeat the Particulars of their whole Case to them again, and by this perceive, that whatever was said to them before, was speaking to the Deaf, and that they have no Memory or Sense of all that was represented to them.

Hence may those, who are subject to Scruples, apprehend, why they are not to rest in the direction of their own Reason; because their Minds are disorder'd with Immoderate Solicitude and Fear, such as never permitting their Judgments to [Page 43] be Sedate and Quiet, become an Habitual hindrance upon them, and render them as much unqualified for discerning or pro­nouncing aright, as the Persons above­mention'd, for the time they are prevail'd on by any over-ruling Passion. And to be the more sensible of this, let these consider the effects of Excessive Fear and Solicitude; how these make Men lose their Memory and Senses, darken the Judgment, and put all the Spirits into such an Agony, that whatever a Man could do with Perfection and Assurance, when in freedom of Mind, he can do nothing of it, when put into Disorder by these Passions. Wherefore, till these can gain so far upon themselves, as to free their Minds from the disturbance of their immoderate Fear and Anxiety, they must necessarily be led out of the way, if they hearken to their own Thoughts, and de­pend on the Direction of their own di­sturb'd Reason.

Q. But if these, notwithstanding all their Fears, make use of such Principles, as are Rules for the Conduct of a Good Con­science, and such as all others follow, may not they thus frame their Judgment aright?

A. No; for tho' the Principles be ne­ver so Sound, they are not capable of ma­king the right use of them: They give the [Page 44] wrong turn to every thing; so that what serves as a Rule, to guide others in the way, by their ill Management, leads them out of it. Hence there are no Books so cautiously writ for the Conduct of Souls, but what they abuse, to the encrease of their unhappiness, ever picking out something for keeping up their unreason­able Disquiets. And therefore their pre­tending to be guided in their Judgments, by the Soundest Principles, or Best Books, is no security to them against being led out of the way.

There is one Principle, which they abuse above all others: All Divines agree, that no Person ought to do any thing, having a Doubt, whether it be Lawful, or a Fear of its being Unlawful; and that to do or act, as long as this Doubt or Fear continues, cannot be without Sin. And this now, which is a Help to others, proves to them a Rack. For their Misfor­tune is in being too Fearful; and hence their Fears are ever ready to call almost every thing into Doubt; so that there is scarce any thing they can say or do, but on one consideration or other 'tis questi­on'd whether it be lawful; and so, by this Principle, the greatest part of their Words and Actions are by them reputed Sinful.

Q. And are they not Sins, if they act upon a Doubting Conscience?

A. It is so generally in others; but in them this Principle is not good; be­cause their Fears are not Rational, but only the effects of their Distemper'd Ima­gination, which suggests Fears against all grounds of Reason, and therefore are such, as ought not to be regarded, but pass'd by with contempt: So that, as other Chri­stians are bound to suspend all Action, as long as Rational Doubts put in their Ca­veat; so these ought to take no notice of their Doubts, because they are only Imagi­nary, and not sufficient to put a stop to a­ny Proceeding; and therefore for them to Act against a Doubting Conscience, is so far from being Sinful, that it is generally the Surest Remedy for the Cure of the Evil, under which they labor.

Q. How shall they be convinc'd of their Doubts and Fears being only Imaginary?

A. By their own Experience; for whenever their Thoughts are more com­p [...]s'd, they, upon Reflection, find there is no Reason to doubt of what before they had question'd, and that all their Perplexity proceeded from nothing, but the Confusion of their own Thoughts, which they could not then discover, because their Imagination was stronger [Page 46] in suggesting Fears, than their Reason in deposing them. And if they seldom recover that quiet, as to make this dis­covery of themselves; yet they may soon observe this, upon consulting their Dire­ctor, who, upon a true Knowledge of their Indisposition, will not allow them to give in the particulars of their Fears, but either enjoining them Silence, or shewing them to be Groundless, gives them sufficient Reason to believe them Imaginary, whilst he will not give them the Hearing in that Tribunal, to which all Sins of right belong, and so Condemns all such Fears, as the Weakness of Phancy, and not the Effects of Reason. And if they were willing to be convinc'd, is not this repeated Experience enough to let know, what Judgment they ought to make of all their Fears, and that '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 [Page 47] they willing to be deceiv'd, who take those for their Guides, who have often carried them out of the way? Truly here must be a strange Blindness, for Men to be so often deluded, and not to observe it; and as strange a Perversness, if they see it, in still heark'ning to their Informati­ons, who have been so often False to them. Might not one here expect so much Reasoning at least as this? I have been many times disturb'd with Fears and Doubts, which tho' appearing Real, have prov'd afterwards to be nothing, but the Apprehensions of a vain Ima­gination: Why then shall I at present disquiet my self? I will therefore pass them by, and suspend all present trouble, till by Communicating my Suspicions with my Director, I shall then discover how groundless they are. Thus Men do in all other Cases; those, who are apt to be frighted with Shadows, and upon frequent Observation find them to be nothing, by degrees Work off those Terrors, and be­come more Courageous: Those, who perceive their Memory often failing them, will not be too Positive in relating the Particulars of what is past, but do it Modestly, and with submission to others better qualified: Those, who observe some Persons reporting things with Assu­rance [Page 48] and Confidence, many of which they afterwards discover to be False, will not be very Credulous afterwards in what they hear from them, nor let their Satis­factions or Fears be answerable to what their Relations seem to demand; because knowing them not to be Faithful in their Reports, but that thro' Heedlesness, Va­nity, or a Romancing Temper, they are often very wide of the Truth, they hence think it more reasonable to suspect them, than give them Credit, and to suspend all Interior Motions, till they have some better Opportunity of being inform'd more exactly of the Truth. This is the Me­thod of Wife and Observing Men; ever letting their Experience of Persons and Things be the Measure of the Confidence they are to place in them; and hence it is they are not so easily mov'd with what they hear or see, as others, because their Observation of having been often deceiv'd, makes them more jealous of whatever is propos'd, and receive all with Doubts, till some better Assurance appears to re­move them, and determine their Thoughts. And those, who do not so, will never gain the Character of Wise, but being easily mov'd, shew they have more Light­ness than Weight in them.

Now if this be a Necessary Rule for the [Page 49] Conduct of Life, and to keep our Minds in a kind of Balance amidst the Uncer­tainties of this World, and there is no possibility of Quiet without it; why should not these Christians endeavor to follow it, so to become Spiritually Wise? They are sensible enough, how great a hin­drance their Interior Disturbance is, in the performance of their best Duties, both to God and Man, and into what endless Temptations it leads them: And the Ex­perience they have so often had of their Disturbance being occasion'd by unreason­able Fears, one would think, were suffi­cient to inform them, that such Fears, deserve not to be regarded; and that all their Disturbance is as unreasonable as their Fears; and yet they go on, still heark'ning to them, still attending to all their Suggestions, as if their Authority and Credit were still good, and are as ap­prehensive of Neglecting or Acting against them, as if they had been never yet im­pos'd on by them. Where now is the Wisdom of this? Where is the Im­provement they have made of all their Experience; that they still go on, ta­king Shadows and Dreams for real Mon­sters, obstinately adhering to their own Thoughts, and giving Credit to all the Impulses of their Imagination, as if they [Page 50] had never yet been deceiv'd by this Cre­dulity. They see in their Temporal Af­fairs, how many Impertinent Difficulties they start, how many groundless Suspi­cions they raise, sufficient to perplex the Soundest Brain, if thought worth the considering; they see how every flying Report gives them an Alarm, Confound­ing their Spirits with Terror, and unreason­able Proposals of what they are to do, for their Security against the Dangers of their Imagination: In this they may be con­vinc'd, what their Temper is, and how groundless their Fears; and as they see others of more Solid Judgment pass them all by, and they themselves are often perswaded to sit still, amidst all their Ap­prehensions, and do nothing of whateve [...] they then propose for their Safety, bu [...] are prevailed on to act against the [...] own Fears; this being the best Wisdo [...] they can then Practice, and absolutely ne­cessary to save them from the imputatio [...] of Folly or Madness: So this same is th [...] best way they can follow, in their Spiri­tual Concerns; and till, in these, they ar [...] prevailed on by better Judgments, [...] neglect and act against their own Appre­hensions and Fears, they will never b [...] truly Wise in seeking their own Peace without which they can expect no Com­fort in whatever they do.

Q. I question not, they might be easily prevail'd on to do so, and be govern'd by their Director in the Contempt of all their Fears, could they believe, he understood their Case: But this gives them a Distrust, be­cause they think, he apprehends but very imperfectly what passes within them, as to the positive Consent they Interiorly give to Sinful Representations, and their frequent saying and doing things, which they believe to be Sins, and yet go on, notwithstanding all such Checks of Conscience. Many of these things give them Disturbance, which they not ex­plicating so fully as they ought; and their Director often not giving Credit to them, or taking them to be better than they are, or not permitting them to give a Particular Account of what has pass'd within them, they hence believe their Case to very Diffe­rent from what he apprehends; and how then can they so far depend on his Advice, which seems not proper for them, as to neglect or act against the evident Principles of their own Conscience?

A. This is the most Malicious Con­trivance of a Subtle Enemy, to hold these poor Souls in his Snares, by rendring those Means unserviceable to them, in which God has appointed their Surest Re­medy. For whereas he knows, they cannot be deliver'd from their Perplexity, and its ill [Page 52] Consequences, but by the Advice of those who understand their Distemper, and all the Mischiefs of it, he by this Delusion renders their Authority suspected, and furnishes them with a plausible Pre­text, for not heark'ning to their Advice; and hence this is to be look'd on as the strongest Chain, by which he keeps them still unhappy under their Enchantment, and deprives them of all the Benefit of that, which is ordain'd for their Cure. And here, I may truly say, is their greatest Misfortune, that their only help being in suspecting and distructing themselves, they are by this Artifice perswaded to su­spect and distrust every one besides them­selves.

I wish therefore, for their sakes, they would be convinc'd of this Snare, since otherwise their Evil must become Irre­mediable, and they cannot be excus'd from an intolerable Obstinacy, in standing out against the Means, the Divine Good­ness has provided for their help, which cannot be esteem'd less, than Resisting the Holy Ghost, and depending more on their own unreasonable Fears, than the Ordi­nance of God. And now to deliver them from these their unjust Suspicions, if it [...] in their Power to believe any thing, that does not favor their Inclination, I wish [Page 53] they would give Credit to this Assurance, I here give them; that there is no other Disorder of the Soul more evident to any Experienc'd Director, than that under which they labor; and tho' the Confus'd Motions of their Soul are Infinite in th [...] Apprehensions, Fears, Consents and Acting contrary to suppos'd Principles of Right Justice and Truth; yet all these are as particularly known to him, as if they were all Painted out before him in Writing: So that, as in common Distem­pers, upon the first Feeling their Pulse, and discovering their ill Constitution, he can give them an account of what passes within them, even before they have ex­press'd the particulars of their disorder'd Conscience; and if after some Experience of their Disease, he will not allow them to particularize their Aggrievances, '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 [Page 54] their own Souls to be engag'd for whatever Advice, they give their [...]nitents; and that if they give Directions, without knowing their State, who consult them, they Act very Presumptuously, and must be accountable for all the Consequences of their Rashness; I think from this Con­sent of Directors, and from the Sense of their Integrity, Prudence and Experience, they have reason to turn their Jealousie upon themselves, and rather suspect the Mistake to be on their own part, than theirs: And this more especially, because the Common Order of Justice allows not the Wisest to be Judges in their own Case; the Establish'd Discipline of the Church requires Subjection in them, and God Commands them to Hear and Obey; and therefore since all their Suspicions are in favor of their own Thoughts, which has the Face of Pride, and with­draw them from their Obedience due to the Ordinance of God, which has Re­bellion in it, I hope they may find suffi­cient Motives in this to throw by all their Jealousies, and yield themselves, with all their Thoughts, in Obedience, where it is due, with the Confidence of that Holy Institution, which God has ordain'd for the Direction of all, being sufficient for them, and that this Obedience is bet­ter than Sacrifice.

Q. Then you think, in this must be their Cure?

A. 'Tis so ordain'd; the Pastors of the Church are the Ministers of God, ap­pointed by him for Feeding the Flock, for Strength'ning the Weak, for Comfort­ing the Afflicted, for Enlight'ning the Perplexed; and it is by these God Speaks to his People, Manifests his Will, and gives them Opportunity of discovering and avoiding all the Snares of their own Corruption, and of their Common Ene­my. Now all being enjoin'd to Hear and Obey, in this these Christians may see their Duty, and amongst the whole Body of the Faithful, have the least Rea­son to think themselves exempt; because having their Reason and Judgment weak'ned by Immoderate Fear, and a working Imagination, they are subject to the greatest Delusions, and therefore stand most in need of Advice; and their Obstinacy against it must be of very Dan­gerous Consequence. They have this Caution however to take with them, of not seeking out for a Director, that is subject to the same Infirmity with them­selves; but to make Choice of the most Experienc'd and Prudent: And if they Consult more than one, for discovering with greater Assurance the unhappiness of [Page 56] their Distemper, after that to abide con­stant to one, who being best acquainted with their Circumstances, will be best able to prescribe what is most for their Good.

Q. And having found such a Director, in what are they to be Obedient to him?

A. Their Obedience is to be Universal, but most strictly in those Particulars, which are the general Occasions of their Disquiet; and here they must use that violence upon themselves, as to act con­trary to all their own Fears, Apprehensi­ons, Imaginations, Reason and Judgment, in compliance with his Advice. This will be difficult, I know, at first; but Dis­tempers far gone and Dangerous, must have Difficulties in their Cure; and to these the Patient must submit, because his Duty presses him to it, and his Reason may Incline him, because the Difficulties of the Remedy, have no proportion to those his Distemper gives him, and can­not be so l [...]sting.

Hence therefore, as to what he shall pre­scribe, either in forbidding the Repetition of Prayers, or of past Confessions, or in not allowing such and such Particulars to be mention'd in Confession, or in requi­ring them to go to the H. Communion, without giving them Absolution, or not admitting them to Confession, or in what­ever [Page 57] other Cases there may be of this kind; they are to have no regard to any Interior Fears, Perswasions or Convictions of their own, but resolutely comply with the Particulars requir'd of them by their Director.

Q. What, Omit in Confession such Sins, as they judge to have been Wilful; and go to the Communion, when they judge themselves in a State of Sin and Unworthy! Is not this to drive them into Despair?

A. 'Tis to prevent Despair, by Curing the Evil, that leads to it. They are to do in every Particular, as I have now de­clar'd; and tho' Nature suffers a kind of Convulsion or Agony in the performance; yet they are not to be discourag'd, but force on their Way, notwithstanding all Opposition, in hopes of at length finding Peace for their Souls.

Q. How are they to satisfie themselves in so doing?

A. By their Confidence in the Advice of their Director, which being the Disci­pline ordain'd by God, may carry them on with Satisfaction, notwithstanding all Discouragements. They are to do as Travellers, in a difficult Journey, who having a Faithful Guide, follow his Con­duct, tho' he leads them thro' Ways, which, in their Judgment, seem not to [Page 58] them the Right or the Best: They are to do, as Sick Persons, who in a Dange­rous Distemper, observe the Prescriptions of an Able Physician, well acquainted with their Constitution, tho' what he orders, be nothing agreeable to their own Apprehensions, but seems to them more likely to do Harm than Good: In which Cases, tho' the Private Thoughts and Fears of the Parties concern'd, rais'd some Diffi­culties; yet they Acquiesce still in their Guide and Physician, thro' the Con­fidence they have in their Fidelity and and Skill. In the same manner are these Christians to satisfie themselves: If they proceed not according to their own Judg­ment, and hence are disquieted, they must remember, they follow a better Judgment than their own, that is, of their Director, who being free from their Anxious Fears, sees every thing more di­stinctly, and judges more deliberately; and this being according to the Appointment of Christ and his Church, it ought to carry them on with Satisfaction; not with a Satisfaction of Nature, which will be un­easie in being thus Contradicted, but with a Satisfaction of Reason and Faith, which is much more Solid and Christian.

In this manner therefore may these Christians reason against that Struggle, [Page 59] they find within, and endeavor 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 Practice is confirm'd by that Ex­perience, which Pet. Merchantius says he [Page 60] had of a Learned and Holy Priest, who by the Divine Permission, for his greater Humiliation, fell into this perplexing Dis­order, so that he could perform no one Duty, but with great Anxiety and Distur­bance of Infinite Scruples; and having for some time found the Inconvenience of this State, desirous of Remedy, he sought it in the strict observance of these Two Particulars.

First, In Consulting his Director, he desir'd him to give him his positive Advice, without confirming it with any Reasons; because he had so many apparent Reasons suggested in favor of his Scruples, that no others could make any impression on him. But for his Advice, he was re­solv'd to Rest in it, notwithstanding all Difficulties and Objections of his own a­gainst it.

Secondly, If in preparing to go to the Altar, he was disturb'd with Scruples, and importun'd by these to seek relief by going to Confession, he stood resolutely, as he was order'd, against such vexations Perswasions, and perform'd the Sacred Mysteries, tho' with a Heart full of Anguish, and his Teeth striking together, thro' the Agony in which he was. Having ob­serv'd this Method for some time, he a­gain recover'd his former Peace, and with [Page 61] Comfort perform'd 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 turn'd upon them, but the force of their own Reasons stifle all his, and they soon return to their wonted Disquiets: Hence frequent Discoursing becomes unprofi­table, does no real Good to the Penitent, and as little to the Director, except in the Exercise of his Patience, in pressing Reasons on those who are not capable of them. But for this other Way, in un­dertaking to do what the Director advi­ses, and observing his Commands in Con­tradiction to all other apparent Reasons suggested from within, this is laying the Ax to the Root, and if there be a pos­sibility of Remedy, it must come by this Method.

If therefore these Christians are not Fond of their Distemper, but Sincerely desire Relief, let them seek it in the Way, it which it is to be found. Let them not expect to be reason'd out of it, but desire their Director seriously to consider their State; and having concluded upon [Page 62] what is necessary for them to do, posi­tively to declare it to them. Let them then set themselves to a strict Compli­ance, and tho' it be with Convulsions and Agonies of Spirit, let this put no stop to their proceedings, but go on still as order'd in every Duty, with this Assu­rance, that they have no way of doing Right, but in doing what they are direct­ed; and thus, tho' thro' many Storms, they may have hopes of coming at length to a Calm.

Q. Then I see all your Confidence is in their Submission and Obedience, and I think you you are in the Right; for since their Mis­fortune is in the disorder of their Thoughts, which exposing them to Infinite Mistakes and Delusions, is ever carrying them out of the Way, they can have no better help, than in giving their Hand to a Guide. But however, tho' you expect not to overcome them by Rea­son, but by Obedience only; yet for my Sa­tisfaction, let me have a fuller Sight of the Reasons, why they are under this necessi­ty of a strict Submission.

A. I have already told you the Reason, but if, like them, you oblige me to Re­petition, I will here again remind you of it. These Christians are of a Fearful Temper, and, as Persons once terrified, are apt to start at every Shadow, and of­ten [Page 63] find themselves under great Appre­hensions, where there is no true Reason for it, and with all the force of their Rea­on cannot prevent this Disturbance: So it is with these Christians; they are Fearful of every Appearance of Sin, their Fears cause Disquiets, and not only discom­pose their whole Interior, but likewise call in and multiply, to their greater Confusion, those very Thoughts, which, if neglected, would have pass'd by with very little impression; so that their Ex­cessive Solicitude and Fear of offending is still encreasing their danger, and like lit­tle Birds fluttering on Lime-twigs, draws them farther into the Snare: This is the Misfortune of their Temper, but receives great Additions, from that Anxiety of Spirit into which they fall, which by its Oppression, as it weakens their Reason, so in proportion, it encreases their Natural Passion, and makes them still more Fear­ful; and hence, as in all other ill Habits, yielding to Fear, is the Way never to overcome it.

Then their Imagination being generally Quick and Active, every ill Object makes very strong impressions on it, and these as strongly affecting the Sensitive Part, their whole Man seems upon this seiz'd with Delight, answerable to the impressi­ons; [Page 64] which being Sinful, they presently hence conclude, all is now lost; for that they have evidently consented to all, and are become a Prey to their Enemy.

Q. And if they are thus Over-power'd, and Sensible of having consented, how are they in the Wrong?

A. The Strength and malicious Active­ness of their Imagination deceives them, whilst all that passes there they take to be their own Act, and do not distinguish, thro' their Confusion, the Representation of Consent, imprinted by Fear in their Phancy, from the deliberate Consent of the Will, which has all the while a De­testation and Horror of the Evil, to which they think they consent. But this they being not then able to observe, they hence condemn themselves of most notori­ous Guilt, from which, God and his Mini­sters, who know them, see them Clear.

Q. How can they know this?

A. From their Experience of them; for seeing them to be Persons of sound Princi­ples, both as to Faith and Morals, that their Sincere Desire is to serve God faith­fully, that their greatest Fear is of Sin, and their greatest Solicitude not to fall into it, that they are Apprehensive of whatever disposes to it, that they seek not the Occasions, that they have on [Page 65] their Spirits a continual Horror of being surpriz'd in those Circumstances, wherein, they apprehend, they Sin; that they have a Detestation of that Evil, to which they think, they consent; that in the very time, wherein they seem to con­sent, their Soul is in Anguish, because of the Consent, which they think, they have given; that they no sooner recover from their Confusion, but they are under an Oppression of Mind, Dejected, and Miserable in their own Thoughts, because of the Guilt incurr'd; and are now weary of Life, because, as they think, they can­not live, but in the frequent Displeasure of God. From these, and such like Ob­servations, the Director discovers these to be in a good Habit of Soul, and that all those Horrid Representations, which perplex their Minds, are not their Act, but the Suggestions of an Enemy, or the Workings of their own Fears and Imagina­tion; and hence comes the necessity of their submission to another's Judgment: Because being thus indispos'd for making a true Judgment of themselves, they can no otherwise stand under the weight of that Oppression, which carries them to Dejection and Despair, but by being pow­erfully over-rul'd, and oblig'd to Act in Contradiction to their own Fears. And [Page 66] 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 Leprosie amongst the People, and to discorn betwixt Leprosie and Leprosie, with an Obligation on the People of observing their Orders; it must be now most reasonable, to leave the Judgment of Sin, to the Priests of Christ's Church; and it is an effect of an Infinite, Mercy, that we have such Helps in a matter of this Con­cern, where Mistakes are so obvious, and yet so dangerous. But satisfie me in one thing; in describing the State of these Chri­stians, you seem to judge them very unhap­py; and yet, on the other side, you give such a good Character of them, that they seem more to be envied than pitied.

A. And are not they unhappy, in be­ing subject to such Perplexities, which are as a perpetual Rack on their Spirits, hinder them in all Duties, and put them in danger of quitting all, and despairing of a better State? Here's enough to move [Page 67] Compassion, and to oblige those, who are concern'd, to give them all just Assistance. And yet to consider, that their Solicitude for doing well, their Fear of offending, the Trouble under the Thoughts of ha­ving offended, and the Sense of their Weakness, is the Occasion of all their Disquiets; these are Arguments of so good a Disposition, that could they but make a good use of it, in the moderation of their Perplexity, and preventing its Mischiefs, by a resolute Submission to their Director, I know no State, I should more envy than theirs. '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 Judgment of their own Fears. Here you see the Opinion▪ I have of them; and [Page 68] this I think so well grounded, that shoul [...] God permit them to continue unde [...] their usual Disquiets, even throughout thei [...] last Sickness, and so expire, without an [...] sense of Comfort, I should not Doubt o [...] their End being Happy, because God be­ing Infinite in Mercy, and knowing their Heart and Desires to be Sincere, will not let the Misfortune of their Distemper be [...] Bar to his Goodness.

Q. You have said enough to this Point; but since you are sensible, how prejudicial their Perplexity is to their Memory, so that long Instructions cannot be Beneficial to them, will not you be so favorable, as to give them here the sum of what you have hitherto said?

A. I will: First then, they are to be watchful against all approaches of Sadness, not sit still in thoughtful Amusements nor give way to Idleness: For all these help to encrease their Distemper.

Secondly, They are to endeavor to seek Comfort in God, tho' not in much Soli­tude, but only as shall be advis'd; Inno­cent Conversation is profitable, and in Working they cannot do too much.

Thirdly, If Scrupulous Difficulties per­plex their Minds, they are to suspect all the Suggestions of their own Fears; and no [...] trust the Information of their Rea­son, [Page 69] tho' it seems to carry Evidence with it.

Fourthly, They are to be Cautious in Reading Spiritual Books, and not Tor­ment themselves with what was never in­tended for them: They are not to de­pend on the Soundest Principles in their own Hands, because they give the wrong turn to every thing.

Fifthly, They have no Security, but in the Advice of a Director; they must not chuse one like themselves; nor run from one to another, in hopes of finding one to favor all their Phancies; but be constant in consulting him, whose Pru­dence and Experience qualifie him for their Direction.

Sixthly, They must be Resolute in following his Advice, and not let their own Apprehensions or Fears withdraw them from what he prescribes.

Seventhly, They must not expect to overcome their Difficulties by Reas'ning against them, but by doing violence to them in a strict compliance with their Director's Orders, without regarding whatever strength of Reason they seem­ingly carry with them.

Eighthly, They must not excuse them­selves from this necessary Obedience, upon pretext of his not understanding their [Page 70] Case, or of their not having fully explicated it; or of his not believing them or supposing them to be better than they are.

Ninthly, But they must desire him po­sitively to Command, and they must as po­sitively Obey, in all Particulars belonging to Praying, to Confessing, to Receiving &c. His Judgment must be their Rule, and tho' their Reason gives other Directi­ons, they must satisfie themselves, [...] having the Direction of a safer Judgment than their own.

Tenthly, If the Thoughts of their unwor­thiness, or other, tho' the most Abominable Suggestions, disturb them in the perfor­mance of their Duties, let them either dissemble the seeing them, or pass the [...] by with as much Contempt as possible but by no means sink under them, as ap­prehending all they do to be to no purpose.

Eleventhly, If throughout their last Sick­ness, and at the Hour of Death, their Minds should be perplext with the like Thoughts, tho' even of a seeming De­spair; yet let them not think all lost, but retain Hope still in the Superior Part of their Soul, confiding in the Infinite Mercy of God, that he, who sees all to be Distemper and Infirmity, and that they have a Horror of the Evil, will have Com­passion on them.

CHAP. III.
Instructions for Christians sub­ject to Spiritual Driness in Prayer, &c.

THE Desire of finding Comfort in what we do, is Natural to all; but this being the Desire of the Natural Man, they, who proceed upon better Princi­ples, than those which Nature suggests, are not to seek present Comforts in what they do, but perform all Duties, with the hopes of finding Everlasting Comforts in the Possession of God. Hence all their Business is center'd in this One Point, of considering, What is the Will of God; what Duties he requires of them for the gaining Everlasting Life: And having settled this Point, then to make this the Principal Business of their whole Lives, to perform such Duties with the greatest Fide­lity, and in the best manner they are able, according to the Circumstances in which they are. And whilst the End of all they do, is for the coming at length to the Pre­sence of God, their great Solicitude is so to perform all, that this may be the effect of what they do; but as to all other effects, [Page 72] which regard this Life only, whether i [...] Temporal Blessings, Interior Peace, or Se [...] sible and Present Comforts, they are to e [...] deavor to bring their Minds to as great a [...] Indifferency as they are able, leaving the [...] wholly to the Pleasure of God, to gran [...] or deny them, as shall seem good in h [...] Eyes: If he be favorable at any time, i [...] giving such Encouragements, to infir [...] Nature, they receive them with Thanksgiving, but without placing any Con [...] dence in them; and if he shews no favo [...] in this way, they go on still with an equ [...] Fidelity; because '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 [...] advanc'd, it is jealous of all Sensible Con­solations, because it observes, how ready Self-love is to lay hold of these; and therefore being Apprehensive, lest the Sense of these Comforts should become some Motive in the exercise of Prayer, i [...] chuses rather to renounce or pass them by [Page 73] with Indifferency, than rejoice in them; that so the Love of God and its Duty may have the whole Influence in whatever it does, and that it may perform no part of its Duty, because of the Comforts, found in it, but because it is the Will of God he should be Faithful in it.

This is the most perfect Rule a Chri­stian can follow in this Mortal State, and those, who are yet at a distance from Per­fection, tho' they cannot come up to it, yet they ought to keep their Eye upon it, so to secure themselves against unreason­able Disquiets, which otherwise will prove their Discouragement in all Duties.

Q. What therefore would you have those Pious Souls do, who are subject to these Dis­quiets?

A. I have already propos'd a Rule to them in the practice of the Best Christians. I would have them first consider, with Advice, What are the Exercises of Devo­tion proper in their Circumstances and State; and this is to consult, What may be the Will of God, that they should do. Here is the first Principle of the Practical Christian, which, as Interior or Exterior Circumstances differ, may be subject to new Consultations. This being concluded, and left with some latitude, for prevent­ing Anxiety,

2dly, I would have them use serious Endeavors to perform them Faithfully, according to the Circumstances, in which they are; considering what they do, to be the accomplishing the Will of God, and the means of bringing down his Blessings upon them, and coming at length to the happy possession of him.

3dly, Having propos'd this, as the Mo­tive and End of what they do, I would have them be as indifferent as they can, as to all other effects of their Devotion, and other Spiritual Duties, and particular­ly as to sensible Comforts or Sweetness; leaving this wholly to God, either to grant or deny them; so as neither to perform any Duty in hopes of such Comforts, o [...] depend on them, when they feel them, nor yet grieve when they find them not.

Q. Why are they not to depend on them, when they feel them?

A. Because, as S. Francis Sales observes (who has treated admirably on this Sub­ject, Introd. p. 4. c. 13. to whom I refer the Reader for his greater satisfaction) such sensible Affections proceed some­times from a tenderness of Constitution only, which is easily mov'd by being sus­ceptible of all Impressions; and some­times from the Enemy, who, to amuse us, inclines the Imagination to such Af­fections, [Page 75] so to please us for the present, and give us faise hopes of all being well, and to prevent our looking farther: Whence it comes, that many, who experi­ence this Sweetness in their Devotion, live on in great Disorders, without any real change of the Heart, deceiv'd by these Subtilties of the Devil, and resting con­tented with these uncertain Signs of De­votion, without searching for the truth of it, which consists in a Will Constant, Resolute, and Active, in putting in exe­cution whatever is the known and accep­table Will of God.

Q. Why are they not to grieve, when depriv'd of these Comforts?

A. Because God has no regard to what they sensibly feel, but to the Fidelity, with which they perform their Devotions; and if they are sincere in this, applying their Minds to what they are doing, in the best and most serious manner they are able, according to present Circum­stances, they hence ground a Confidence, that God will hear their Prayers, and that they may be available to their Eternal Happiness: And this being the end of all they do, they rejoice in this Hope, and find Comfort in their Souls, the more so­lid, the less it is sensible.

Q. But is it not a comfortless thing f [...] a Christian to seek God in Prayer, and other Duties, and yet find nothing of him; but [...] go thro' all these Exercises, with a Soul dry▪ barren, and oppress'd with such Darkness that it seems, as if God had forsaken him, and left him in the hardness of Heart?

A. If this Barrenness abides for any long time, it is a great discouragement such as is generally followed with Disqui­eting Fears, with Melancholy, and a grea [...] Anxiety of Spirit, and requires the atten­dance of a careful Hand, to prevent a to­tal Oppression. But this proceeds from [...] want of Courage, or from ill Management. For since all this may be the effect of Con­stitution, or of immoderate Solicitude, or of the Divine Will, permitting such Tri­als for greater Perfection, and the Prayer may be very acceptable, notwithstanding all this Driness of Spirit, all such Grief and Fears are unreasonable, and very much help to the encreasing that Indisposition, which they desire to Remedy.

It were therefore much more to their purpose, when in these Circumstances, to lay open their State to some Prudent Guide, and having Assurance from him, that, whatever is the Occasion of their In­terior Darkness, it can be no perjudice to their Souls, if they will but go on Coura­geous [Page 77] under it, Faithfully discharging all Duties to the best of their power; to proceed with the Constancy he advises, and not waste their Spirits in unprofitable Sights, but turn their whole Endeavors in making the best use of the Circumstances in which they are.

Q. How is this to be?

A. By considering, that no Exercises of Devotion can be better, than those, which are not carried on by Humor, or the Encouragement of Sensible Comforts, but only by the Light of Faith: And therefore if these Christians would go on with resolution in the performance of their Duties, without regarding or reflect­ing, whether they find Comfort or no Comfort, whether they are in Darkness or Light, whether in Sadness or Joy, this Fidelity, supported by Faith only, without any help of Sense, would add a value to all they do, and be a most Effectual Means of bringing them to more Solid Comforts, than those which at pre­sent are denied them.

Then if they would consider this more in Particular, how every service we per­form to God, is the more Perfect, in Pro­portion to the Difficulties and Discourage­ments we meet: That he is the more Faithful Servant, who having no World­ly [Page 78] Comfort to carry him on, but being op­pos'd both by Men and Devils, is still true to his Duty. It was made no matter▪ of wonder, even to Satan, that Job serv'd God, and was Faithful to him, whilst he found the reward of his Fidelity in all manner of Blessings and Temporal Com­forts; but it was his greater Commendati­on, when being Afflicted on all sides, he still continued Constant to his Principles, and permitted not the Severest Trials to be the interruption of his Duty, This was the praise of Toby, who was not only Faithful to God in time of Peace, but persever'd in his Fidelity under Perse­cution, when he had the Laws of Unbe­lievers to terrifie him, the Hazard of his Family, and the Darkness of the Night to discourage him. This same was the Commondation of the Apostles, and other Primitive Christians, who having the World and Hell arm'd against them, were so strongly influenc'd by the Power of Faith, and the Sense of their Duty, that they went still on with Courage, without letting the want of Temporal Comforts be any less'ning to their Fidelity or Zeal.

If these Christiant would seriously con­sider this truth, they might in this find Reason to suppress all Grief; and lay a Foundation of Hopes, that if they Perse­vere [Page 79] in the Faithful Performance of the Duties of their State, that Darkness and Heaviness of Spirit, under which they are, may be so far from rendering them, dis­pleasing to God, that they may even make a great Advantage of their Burthen, and raise themselves to a more Eminent de­gree of Virtue by that which seems to be their Opppession. Since if they go on with Constancy, 'tis evident, in their Case, they have nothing of Humor, no Satisfacti­on of Sense or Self-love to bear any part in their Devotions, but all is done upon the better Motives of Faith, in complying with the Will of God, and for the working out their Salvation. And tho' Nature may here find Reason to grieve, yet since Faith affords matter of Joy, this is much more to the purpose, than that which is built on the Satisfaction of Sense.

Q. Then you are of Opinion, that this State of Darkness is better than that of Light and Sweetness?

A. I do not Compare the States; but say, that those Christians, who are Con­stant in their Duties in time of Interior Driness, give greater Arguments of their Fidelity, than others, who have Sensible Comforts to Encourage their Devotion; and if they would submit to the Difficul­ties of their State with Humility and Pa­tience, [Page 80] they would have no Reason to esteem themselves Miserable.

Q. If this be so, there must be yet great Difficulty, in being practically convinc'd of the Advantage, that is to be made of this Barrenness; for I fear the greatest part of those, who are subject to it, are rather in­clin'd to think God Angry with them, and that he has given them over to a Reprobate Sense.

A. '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 Endeavors sup­porting the Soul with Hope, amidst all that Heavy Darkness, which seems whol­ly to separate it from God. Now there being a [...]reat strength of Faith necessary for this, and a persevering Patience for the going on with Constancy, where there is neither Light nor Comfort to En­courage them; thro' the want of this Pa­tience and Faith, the greatest part of Chri­stians make not that Improvement of this Trial, which otherwise they might; but lye down under the Oppression, over­rul'd by the Suggestions of a Cowardly and Impatient Fear. And hence it is, their Minds are ever darken'd by the Clouds rais'd by this unmanly Passion, ap­prehending [Page 81] God to be Angry, and that since he has withdrawn himself, all their Labors must be in vain. Thus they lye still in a Spiritual Sloth, spending their Souls in unprofitable Sadness and Complaints of their unhappiness, when, would they be perswaded to struggle with their Op­pression, and be constant in the perform­ance of a Comfortless Devotion, they might thus hope for a return of Light, or make their Darkness Advantageous to them.

Q. Well, but is there not Reason to Appre­hend God to be Angry, when they seem thus forsaken by him?

A. I do not deny, but it may be some­times the effect of his Anger; and there­fore 'tis adviseable for Christians, when in these Circumstances, to examine all their Ways, and use Endeavors for reforming whatever, upon good Advice, can be sus­pected as the Occasion of the Divine Dis­pleasure. But if we suppose it the effect of God's Anger, yet Christians have not Reason on this account, to lye still La­menting their Misfortune, but be Indu­strious in considering, how to make a good use of his Chastisements; for since in the Christian System, the Justice of God is many times the effect of his great­est Mercy, in Correcting whom he loves, [Page 82] 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 provok'd it; but there cannot want matter of Joy too, except only in their being wanting in their just Endeavors of improving under it.

Thus, if we suppose their Driness of Spirit to be even that, which their Fears suggest, yet it must be unreasonable to lye still lamenting their Misfortune, when to answer the designs of a Merciful Provi­dence, they are bound to labor, by Hu­mility and Patience, to make a better use of it, in order to their Eternal Good. But however they may have this Assurance of Comfort, amidst the Dark Impressions of their Fears, that tho' this Interior Bar­renness be sometimes the Chastisement of Sin, yet it is many times an Exercise of God's most Faithful Servants, permitted for their greater Perfection; that their Fidelity may be thus tried, and they have Opportunity given them of encreasing in the true Knowledge of themselves, in Humility, Patience, and their greater De­pendance [Page 83] on God. Hence we find the Greatest Saints, for the Comfort of the Faithful, have left it recorded, how much they have suffer'd in this Point: David, in his Psalms, often mentions these seeming withdrawings of God; that he appear'd in his Holy Place, as Dry and Barren Earth, that his Soul was become Dry and Wither'd. Sicut Ʋter in pruina, as a piece of Leather contracted and shrunk up by the Frost, and that God had forsaken him. S. Bernard often com­plains of this Barrenness, that he could find neither Light nor Comfort, nor any Sense of God in his Prayers: S. Catherine of Siena says, this was her Exercise for many Years, in which she found great difficulties in going on without any Taste or Comfort in all she did; but however, that God recompenc'd the Driness of those Barren Years, with Plenty of Heavenly Sweetness, which afterwards overflow'd her Soul.

Now if this be one of the Trials, by which God proves the Fidelity of his Servants, why should these Christians mourn, as if under the certain Displeasure of God, when you see, there may be no­thing of Anger in it, but only an Execution of an Order of Providence, which for raising Christians to a greater degree of [Page 84] Virtue, and to purifie it from all the [...]eg [...] of Self-love, leads them thro' dark and difficult ways, so to try their Faith and Hope, and render them independent o [...] all Sensible Comforts.

Q. But may not they reasonably fear their Hearts are hardned, since there is nothing belonging to God, can make any Impression [...] on them, but they remain wholly Insensibl [...] amiust all their Exercises of Devotion?

A. There is no reason to apprehend this; for there may be great Heaviness and Darkness upon the Spirits, where there is no Hardness of Heart. Those Christians, who live in the practice of known Sins, and being not mov'd by the Light of Grace▪ that touches them, nor by the Advice of Books or Friends, that call upon them, nor by the Examples of the Good, that reproach them, nor by the Mercy of God, that invites them, nor by his Justice, that threatens them, but go on following their own ways, obstinate against all these Means of Grace; these Christians, I say, ma [...] justly condemn themselves of being hard­ned in Sin, and deliver'd up to a Reprobate Sense: But as for the others, of whom you speak, who apprehending God to have withdrawn himself from them, are continually lamenting their Misfortune, are in perpetual trouble for fear of God's [Page 85] Displeasure, earnestly desire the return of his Grace, are ever with great Solicitude enquiring, what they shall do to be de­liver'd from their unhappy State, are rea­dy to undertake whatever is propos'd, would give any thing for the purchase of Heavenly Comfort; this is so far from Hardness of Heart, that there appear Signs of a very good Disposition of Soul, such as is sufficient to move Heaven to Mercy, were they guilty of the greatest Crimes. And hence I cannot but put these Chri­stians in Mind, that all such Apprehensi­ons of their Hearts being hardned, are only the Natural Effects of their great Op­pression, such as the Devil is very in­dustrious to improve, that so he may perswade them to lay aside all Duties, and by weak'ning their Hope, force them by degrees into Despair. And therefore they must remember, '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 strengthning themselves in Hope, and resolving to wait with Patience for the return of Heavenly Light; and in the mean time, to trust with a firm Confi­dence in God, tho' they see themselves [Page 86] encompass'd with Darkness, and even wit [...] the Shadow of Death: With this Ass [...] rance, that if they can hold out with Pa­tience under this Trial, and persevere i [...] Hope, all that Oppression, under whic [...] they lye, tho' it deprives them of all Interior Comfort, yet it can do them no re [...] prejudice, as to their Eternal Good.

Q. If you apprehend their Disposition to b [...] so good, then you would advise them [...] continue all their Exercises of Prayer, th [...]▪ sensible of neither Comfort nor Benefit i [...] them?

A. Yes; for that sensible Comfort be­ing not the End of their Prayers, the want of this ought to be no Motive for giving them any Interruption: And as this Comfort is not the End, so it is not to have place amongst the Principal Bene­fits of Prayer; whence they may par­take largely of many others more con­siderable, tho' they find nothing of this. 'Tis a great Benefit of Prayer, to be sup­ported in Hope amidst Interior Darkness; 'tis a Benefit, not to be abandon'd 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, [Page 87] 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 ad­vis'd to quit the usual Prayers for a time, that so Nature being more compos'd, by withdrawing the occasion of the Commo­tion, the Prayers might be afterwards taken up again with greater Peace. But this being an extraodinary Case, the Ad­vice is not to be indifferently follow'd by all in this disorder; since this may be yielding to the Designs of an Enemy, who proposes nothing more, than first to give Disquiet by this inward Driness, and then withdraw Christians from their Ex­ercises of Devotion. However, it may be advisable to all in this Perplexity, to change their Prayers, and to try, by va­riety of Books, to give some Motion to the Spirit; as likewise to change their Place of Prayer; for sometimes some lit­tle relief may be found by this way; but if it affords none, and after all Endeavors, their Prayers are still without Taste; let [Page 88] them Confess at least their Misery befo [...] God, and without Anxiety or Impatience complain of his hiding himself from them Ʋsquequo! How long, O Lord, how long▪ Let them send up some short Ejaculation [...] of Spirit, sometimes in begging Mercy, sometimes Patience, sometimes Hope, &c. And if with a true sense of their extreme Poverty they can pronounce these word [...] of David; Ego vero egenus & pauper sum, Deus adjuva me: I am poor and needy, O God help me; this sincere Acknowledgment and hearty Prayer, may be as effectual in prevailing with God in their Distress, as longer Devotions in time of Peace: And then, if they daily labor to humble them­selves more and more in the long Ex­perience of their own nothing, and of the nothing of all they can do, this profound Humility may be a Compensation for all other wants, and render them more ac­ceptable to God in their seeming distance from him, than more frequent Devoti­ons at other times.

Q. And what would you have them do as to frequenting the Sacraments?

A. All their Discouragements of want­ing Sense and Life in what they do, ought to be no hindrance in these Duties; and therefore however they seem to perform all without benefit, yet they ought not to [Page 89] [...]mit them upon this account; but com­ [...]osing their Minds, as well as they can, [...]nd leaving the effects to God's secret Pro­ [...]idence, be as constant in them, as at o­ [...]her times, or rather more frequent, as [...]t shall be advis'd them.

Q. But if there appear no good Dispositi­ [...]ns in them, how can they venture upon these great Duties?

A. There may not be Dispositions of Sense in them; but there are much better, which are those of the Heart. I have al­ready told you the Signs by which I judge their Souls to be well dispos'd to­wards God. Consider but the trouble of Mind in which they are, upon the Appre­hension of God being departed from them, and when you reflect, that we never grieve immoderately for the loss of any thing besides what we love, and this Grief is the surest Demonstration of our love, while we are indifferent as to other things, neither pleas'd in their possession, nor con­cern'd in their loss; and hence you may have strong Motives of the Love of God, and Desire of possessing him, ruling in their Hearts, since the excessive Grief up­on the suppos'd loss of him, cannot well proceed from any other Root, but the Love they have for him. Then again, if you reflect upon the strange indifferen­cy [Page 90] they are brought to by this Grief, i [...] regard of all worldly Satisfactions; the [...] being nothing of all that is generally a [...] mir'd, that they seek or desire, but a [...] like Persons wholly Crucified to th [...] World, without regarding the Inclinat [...] ons of Sense or Self-love; you may i [...] this see not only how great their troubl [...] is, and make some judgment of the [...] Love for God; but likewise discover s [...] much of Hearts abstracted from th [...] World, that it is enough to be the Caus [...] of Emulation, to those, who are repute [...] the best of Christians, and gives the [...] very much the preference to many other [...] who approach to the Altar with a greate [...] Sense of Devotion: For how few of thos [...] mov'd with Fervor and Sweetness, ca [...] with truth say like these, that they valu [...] nothing in this World, and could readi [...] forsake it all? Now tho' this may be occasion'd in them by Grief, yet if the Lov [...] of God be at the Root of this Grief, [...] there is reason to hope, truly these are n [...] to be thought indispos'd for our Lord [...] Table; but it were to be wish'd, that a [...] those, who are sensible of greater Fer­vor, had not more reason to suspect them­selves indispos'd, thro' their strong adhe­sion to dangerous Objects, and little obstru­ction from the World and its Follies.

The great Disadvantage, and only Motive of Fear in these Christians, is from that Dul­ness, which oppresses their Spirits; this can­not but give them some Disquiet, in depri­ving them of that Comfort, which they so eagerly desire; and yet those, who ob­serve how all passes within them; that this very heaviness is occasion'd by their excessive Solicitude of doing all things well; that not being able to come up to what they propose, this first causes trou­ble; this trouble, upon meeting frequent occasions, by degrees grows into Anxie­ty; this Anxiety clouds their Minds, till at length, they lye oppress'd under a universal Darkness; those, I say, who observe this, and see, their Disappoint­ments in not doing so well, as they desire, and their Immoderate Solicitude for be­ing freed from their common Weaknesses, is the great occasion of all their Dulness, will in this discover, that however there may be Indiscretion, yet there is still no­thing that renders them displeasing to to God, nor indisposes them for approach­ing to his Sacred Mysteries; rather, there is reason to hope, that God, who sees all these Motions within them, and knows them to spring from the earnest desire of performing all Service to him with Fi­delity and Exactness, may be more [Page 92] pleas'd with their Darkness, than in othe [...] Light and Sweetness, which being ofte [...] not grounded in Charity, has more [...] Nature and Sense in it than of true De­votion.

And hence, upon Experience of suc [...] Persons, in observing the Rise and Pro­gress of their Oppression, and finding i [...] to be the effect of a Holy, tho' Ill-ma­nag'd, Solicitude, or of a Melancholy Tem­per only, I cannot look on them, as un­prepar'd, but think, their best way, is to be resolute in following Direction, and not take upon them to be their own Judges, in depriving themselves of what they are advis'd to partake. They must endeavor therefore in all, whatever they do, to keep up their Spirits against Dejection and Fear, and let their Hopes be measur'd, not by their own Apprehensions, but by the Judgment of those, who know them better than they do themselves; this Hopes must carry them thro' all Duties, depending on the Light, which others have, who direct them, while they have nothing but Darkness within: And if, God so permitting, this Darkness and Opppression should continue even in their last Sickness, and when the Agony of Death is upon them, yet ought they still persevere with their Hope in God, [Page 93] confiding in him, when they see nothing in themselves to trust to; for this is the Hope of all that are truly Humble; and then they need not doubt, notwithstand­ing all their Fears, but that God will have mercy, who judges not the Infir­mities of a distemper'd Mind, but will have regard to those better Dispositions, which, tho' hid from them, he sees within them.

For the help of Memory, I now set down the Principal Heads of these In­structions, for the better regulating their Minds, who are under this Trial.

First, Then they ought to remember, that Barrenness of Spirit, and Driness in Prayers, is not a Sign of God's Anger, or of their Hearts being hardned, but a Spiri­tual Affliction, with which he has often exercis'd his most Faithful Servants.

Secondly, Whether it be an Effect of God's Anger or no, yet it may be still a Mercy to them, if they make but a good use of it.

Thirdly, That the best use of it, is in submitting with Humility and Patience to all the trouble of it, and persevering with their Faith and Hope in God, amidst all their Discouragements.

Fourthly, That for this End, they ought to be constant in all Spiritual Du­ties, [Page 94] tho' they perform them withou [...] Sense or Comfort: The Fidelity to Go [...] being there greater, where there is t [...] sensible Encouragement in his Service.

Fifthly, They are to frequent the Sa­craments, as they shall be advis'd, and not let their own Fears be their Judge i [...] this Point, when they have a much Safe [...] Guide to direct them.

Sixthly, They are to endeavor, i [...] short Ejaculations of Mind, to complain of their Weakness and Wants, and beg for help; and if they can say nothing else with any Feeling, let them try to say thus at least, O God, Help me.

Seventhly, They are to Humble them­selves under their Oppression, and en­deavor, thro' their Darkness, to see their own nothing. This Knowledge of them­selves, and a true Humiliation, may be of greater Advantage than all those Comforts, they desire.

Eighthly, They are not to sit down under the Melancholy Thoughts of their Misfortune, but resolutely break off these, by bowing down before God, and saying, O Lord, thy Will be done.

Ninthly, Yielding to Disquiet, Solici­tude and Anxiety of Spirit, is the encrease of their Evil, in adding still new Clouds to their Darkness.

Tenthly, Their best way therefore, is to perform all Duties, as well as they can, in their Circumstances, and en­deavor to be contented with this; de­siring however greater supplies of Grace, but peaceably waiting God's time for this. This Method will lessen their Solicitude, and calming their Spirits, pre­pare them for the return of Light.

CHAP. IV.
Instructions for Christians di­sturb'd with troublesom Temp­tations.

I speak not here to those Christians; who living in a State of Vicious Liberty, expose themselves to all manner of Temp­tations; for their Case is too clear, in be­ing Guilty of whatever they suffer in this kind, by drawing them on themselves in the wilful Occasions they give to them: Nor to those, who, tho' avoiding what is directly Criminal in it self, yet live on in a State of Idleness, delighted in all the dangerous Liberties of the World, and, thro' Remisness or Contempt of Christian [Page 96] Discipline, take but little Care in the per­formance of those Exercises and Self-deni­als, which are necessary for the Establish­ment of Virtue, and the best Security a­gainst Sin; for these go so far from the Gospel-way, and are Guilty of such a ge­neral Neglect of all that belongs to their Eternal Good, that they must answer for whatever Temptations they suffer, being ever faulty, in yielding to them, or at last in being the Wilful Occasions of them.

Q. Do you then condemn these, whom y [...] call Idle Christians, of all the Evils, will which their Minds are assaulted, if they are careful, upon Reflection, to suppress them?

A. This Care is not easily to be suppos'd; for these, thro' their great familiarity with what is Evil, and thro' the want of applying their Minds to the study of true Virtue, by degrees lose the Sense of what is Sinful, and tho' they may make resist­ance against bare-faced Vice, yet how many degrees of Evil do they admit, such as are injurious to Christian Purity, without taking any Alarum from such Assaults? They are too Bold and Hardy to be concern'd at ordinary Faults; and hence their Reflection being not easily awaken'd, the Opposition made after this, is generally too late to become a Plea for their Innocence. Their Fault therefore [Page 97] is, in not being apprehensive enough of Sin, but to go on securely, as long as they keep out of the depth of Vice: Their fault is in not being so Solicitous for the Interest of Virtue, as to be watchful in avoiding those Occasions, which threaten its Overthrow: Their fault is in dwelling in the midst of Dangers, unmindful of their own Weakness, and of their de­pendance on him, from whose Hand all help must come. In fine, their fault is so manifold, such as betrays a want in the very Substantial Principles of a Christian, in perferring their Private Satisfactions to their Souls Eternal Interest, in exposing all this to hazard, for gratifying their Corrupt Inclinations, and in being so very little Solicitous for what they are bound to seek in the first place; that I fear all their Temptations will be set down to their Neglect or Folly; and it will be no excuse from their being Sinful, that, after what they call Reflection, they have made resistance against them. I speak not therefore to these here, for the thing they have to learn, is to begin to be Christians; 'tis in vain for them to of Temptations, when the whole Course of their Lives is to be chang'd; and till this be done, they have no Concern in this part of my Advice.

The Persons therefore concern'd here, are those more Regular and Pious Chri­stians, who being Industrious in the Work of their Salvation, and generally Careful in avoiding the Common Dangers of Sin, are yet disturb'd with variety of Temptations, such as not only give them Disquiet in the frequent interruption of their best Exercises, but sometimes seize them with so much violence, as seeming­ly to overwhelm their Souls, and give them Occasion of fearing, that by their Consent, they have lost all their Interest in God.

For the Direction and Comfort of these, I here put them in Mind, First, that Temptations are one of the Exercises, which God gives to all his Servants: that the greatest Saints have had their Fi­delity tried by this way, as they them­selves have left Recorded for our En­couragement; and that our B. Redeem­er, in permitting himself to be Tempted by the Devil, has in this given us this In­struction, that Temptations are unavoid­able in this Mortal State, and that 'tis the Order and Will of God, that except­ing Infants, who Die before the use of Reason, none shall be Sav'd, but by fighting against, and overcoming the De­vil.

Secondly, That tho' this Order of God carries difficulty with it, yet '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 strengthen'd in proportion to their Difficulties; they become Cou­rageous by the Dangers they meet, and learn to make a resolute Opposition by being attack'd with Violence. 'Tis part of our unhappiness, that we cannot bear a long Calm, without being prejudiced by it; this generally less'ning our Fervor, and putting us in danger of letting Cu­stom take place of Reason and Faith; so that if the Soul be not awaken'd by the necessity of resisting Evil, it is ever ready to sink, by the weight of its own Cor­ruption, into the most dangerous of all Temptations, which is that of perform­ing its greatest Duties without Sense or Life, but by Custom; only whence, instead of being better'd by Peace, it would contract a Weakness, rendring it incapable of all Christian Actions, upon the appearance of the least difficulties to give it discouragement; it would be like a Soldier not accustom'd to War, who knowing not the force of his Enemy, is terrified upon the first Assault.

And then our Natural Pride inclining us to believe the good Dispositions we find within us, to be of our own stock, and that we have them at conmand; [...] perfect Peace would insensibly strength­en us in this good Opinion of our selves, make us forget our own Weakness, and the Dependance we have on God; we should take all that for Natural, which we could do without Pain; without Con­tradiction, and without Combat. Where­fore the difficulty of Temptations is the way God has chosen, for the perfecting his Elect, for securing them against the Dangers of their own Corruption, and preserving them in the Dispositions of [...] true Humility, by the Knowledge of their own Weakness, and of their necessary Dependance on God.

Hence it is, that even those who have sought God in the retirement of Desarts, of Caves or Cells, have never been privi­ledg'd with any exemption from Tempta­tions, but experienc'd them with greater violence, the nearer they have endeavor'd to approach to him; and in this have found the Effects of God's particular Mer­cy, not only in having their Virtue tri­ed, and being taught to be Faithful in Temptation; but being thus more per­fectly convinc'd of their own nothing, and [Page 101] of the nothing of all their Endeavors, if not assisted by the Divine Grace, and ob­lig'd to be more diligent in all their Ex­ercises, and more importune with Heaven for its help.

Now the Son of God himself, having been pleas'd to suffer himself to be Temp­ted, and led his best Servants by this way, for their improvement in all Good, and the encrease of their Crown; these Christians ought not to be surpriz'd or dejected, in finding themselves Assaulted too; but, upon due Reflection, consider this, as one Task of this Life, necessary for the Tri­al of Virtue, for the Exercise of Patience, and making them the Soldiers of Christ; that tho' it has its Difficulties, yet it is what gives them great Opportuni­ties of raising themselves in the Favor of God, and of securing their Eternal Lot: That therefore they ought not to be Dis­quieted in what God has call'd them to, but offer themselves to the trouble of all, with a Resolution of fighting to the end, and begging God to stand by them, that they may never forsake his Cause.

Thirdly, That whatever Evil may be suggested to their Minds, it cannot be charg'd on them as their Sin, except they make it their own Act, by Approving, Yielding or Consenting to it, after their [Page 102] Reflection of its being Sinful; so that if upon observing the Evil, with which they are Assaulted, they immediately raise in their Minds a Dislike of it, desire to be deliver'd from it, and faithfully en­deavor to remove it from them, it can­not be reputed their Sin: Nay, tho' it should continue, making its Attempts up­on them for Hours, or Days, or Months; yet does not this Obstinacy in the Evil, draw them into any part of its Guilt, if their Constancy in defending themselves, is answerable to the Malice with which they are Assaulted: For all this time they are wholly Passive in so many Attempts made against them; but it cannot be said, they have made the Evil their own by any Act of theirs, since all they have done, has been in Contradiction to the Sin propos'd, in shewing their Abhorrence, and making Resistance against it; which is not yielding to Sin, but doing the part of a Faithful Servant of God, in espousing his Cause, and performing his Will, in fighting against his Enemies.

And 'tis the same, whatever the Evil be, that is propos'd, tho' the most Foul, Abominable or Impious, that the Devil's Malice can suggest: For what can be more detestable, than the Solicitation made to Christ, of Falling down and [Page 103] Worshipping the Devil? And yet as this proposal was no blemish to the Sanctity of Christ, so neither can any others be to Christ's Servants, if by the Example of their Master, they give no Audience, but faithfully stand against them.

Fourthly, That tho' the Evil suggest­ed may seize the Imagination, and all the Sensible Part of Man, nay, seemingly, the whole Soul, with a Sinful Delight; yet all this may be without the Guilt of wilful Sin, if the Will, upon a full Re­flection of the Evil, and of the Danger in which it is, is presently Alarm'd, and in­dustriously applies it self both to detest and make resistance against it. The Rea­son is; because there is such a Connecti­on betwixt all the Faculties of the Soul, that there is nothing can, in a great de­gree, affect any one of them, but the rest must in some manner partake of it: So that if the Imagination or Sensitive Appetite be violently surpriz'd with Sen­sual Delight, this same must affect the Will too, as it is Nature, and a Part of the Whole; and yet the Will, as it is subject to Reason and Faith, may, at the same time, upon the Reflection of Reason, renounce all such Delight, and be troubled at the Delight with which it is affected. And then the Delight being [Page 104] the Effect of Nature only, and the Trou­ble being the deliberate Act of the Judg­ment and Will, 'tis from this is to be taken the Measure of all that passes, and that Delight cannot be judg'd Wilful, which is thus oppos'd by the Will. This may be understood by the working of a contrary Passion: Let the Circumstances be consider'd of one, who is to be Tor­mented upon the Rack for his Faith, and upon the Moment of being brought to Execution; here the approaching Tor­ments, by a lively Idea, may overwhelm the Imagination, and all the Sensitive Part, with Excessive Fear and Grief, and the Will, as it is a Part of Nature, may be effected with the same dejected Passi­ons, and yet, as it is Directed by Faith, may at the same time Rejoice, in being thought worthy to suffer for the Name of Christ; and here, as the Natural Fear and Trouble is no blemish to the Mar­tyr, since notwithstanding this, he makes choice of Suffering, and subjects all his Natural Passions to the Judgment of Faith; so it may be in our Case, that all the Natural Delight, with which the whole Man is sensibly possess'd, may be no Prejudice to Christian Purity, if the Will, as directed by Reason, expresses its [Page 105] Abhorrence in renouncing and standing a­gainst all such Suggestions.

Fifthly, That the whole interior Man may seem entirely overwhelm'd with un­lawful Delight, and all appear with the looks of a Positive Consent, and yet without the Guilt of Sin. This often happens to Christians of a Solicitous, Fearful, or Melancholy Temper, who thro' Ex­cessive Fear of Sin, are so disturb'd up­on finding themselves surpriz'd with any unlawful Delight, that being unfit for making any Positive Resistance, they presently think all to be lost, and are oppress'd with Grief and Horror for being so unhappy, as to have yielded to Sin. Thus all looks like Consent to them, and they can esteem themselves nothing but miserable Sinners; whereas in reality there is no more but the Effect of Immoderate Fear, which seeing danger, rashly con­cludes all to be lost, and with ill-timed Shrieks confounding all, makes no distincti­on betwixt Danger and Ruin: But as it is with frightful People, who Crying out Murther without being hurt, tho' thro' their own Apprehensions, they may be left without Strength, and under the Signs of Death, have no more of it, but only the Terror, and otherwise are Alive and Sound; so it is often with [Page 106] these Christians; they lye down under the Terror of Sin, with the fright of it in their Imaginations, when the Guilt, as a Mortal stroke, has never approach'd them, and being Alive, have no Signs but of Death in them.

Now in looking back on themselves, they cannot see any Resistance they have made; and 'tis true, they have made none; because their Excessive Four con­founding their Thoughts, render'd them incapable of standing with any direct Op­position against the Enemy, or even of fleeing from him, because looking on them­selves as already in his Hands, it seem'd too late to flee: And this is all the Effect of Ill Management, and a Spiritual Indiscre­tion; it being the unavoidable Conse­quence of Immoderate Fear. But how­ever, tho' all appears thus with the Face of Despair and Horror to them, their Case is certainly much better than it appears; for God, who sees there is not wanting in them a Sincere Desire of Resisting the Evil, or Fleeing it, and that their too frightful Apprehension, is the only Occasion of their not positively Executing their De­sires: Seeing again, that all the Anxiety, with which they are oppress'd, proceeds from no other Cause, but because they think they have offended, he, in this [Page 107] Excessive Fear, and the succeeding Trou­ble, discovers such a good Disposition of Mind, that what they take for Consent, he will regard as an interpretative Resist­ance, such as will clear them from all Wilful Guilt.

Sixthly, That therefore these ought not to make a Judgment of themselves, from that Confusion in which they then are, nor from those frightful Ideas, which at that time overwhelm their Spirits, but from the General Dispositions, in which they are antecedent to this Disorder, and from those, which succeed immedi­ately upon it: And if they find, upon a Serious Examin, that they are generally afraid of Sin, and of the Occasions of it, and when Assaulted with Temptations, or upon the first recovery of their Mind from the Confusion occasion'd by them, feel Sadness, Horror, and Aversion; they may take this as a sufficient sign of all their Evil Thoughts being involuntary, that they have been wholly Passive, and given no Consent to them, altho' they are not sensible of having made any positive Re­sistance against them. This is to be their Rule in all manner of Evil Thoughts, that perplex them, and by this they may frame the truest Judgment of their State, and be in a way of finding rest for their [Page 108] Souls. For if upon the discovery of these Signs now mention'd, they would learn by degrees to contemn whatever Assaults are, or have been, made against them, and thus keep off all Sadness and Oppression, which usually follow them on this ac­count, this would abate both their Melan­choly and Fears, and bring them to a certain Firmness of Mind, such as would not be so susceptible of all impressions, but make them proof against them. For it being certain, that an excess of Sollici­tude and Fear is the first Occasion of this Disturbance, and that as these Passions encrease, so must their Disturbance too: There can be no hopes of Peace for them, but by using Means for less'ning these Melancholy Fears; and this cannot be any other way without a Miracle, but by not yielding to them. And therefore, if after the frequent Advice, and even Commands of a Director, for contemn­ing all those Thoughts, that usually mo­lest them, and not to look on them as Sins, they, on any pretext whatever, yield to Grief and Disquiet, and sit down with a settled Judgment of their being most unhappy Sinners on this account, they may be assur'd, that in so doing, they grati­fie their greatest Enemy, in answering his Designs, they add to their own Mis­fortune, [Page 109] and disappoint all his Endeavors, who is Solicitous for their deliverance: Whence,

Lastly, I put these Christians in mind, that being immoderately Solicitous and Fearful, they must not be surpriz'd at the number of Extravagant Thoughts, that assault them; for that there needs no more than an ill Habit of these Passions, for giving themselves this Disturbance; Fear being always of that Fruitful Tem­per, as ever to multiply and revive what­ever it be, that it most of all apprehends, and is terrifying to it. So that as Persons, who are very much subject to be frighted, have their frightful Phancies rais'd by their own Fear, which mistaking every Shadow for a Ghost, makes them often Tremble, where there is nothing to hurt them; and when they desire most to be free from such Imaginations, and resolve a­gainst them, these very Desires and Re­solutions are enough to recall all those Ideas into their Minds, which they are Solicitous to remove wholly from them: So it is with these Christians; their Ap­prehensive Temper opens their Minds to all those ill Thoughts, which they are most afraid of, and every Object, which otherwise would be Indifferent, becomes the Occasion of their Disturbance; their [Page 110] Fear of Sin raises Sinful Imaginations; their Desire of avoiding Sin, and Resoluti-against it, revive the very Ideas, which they wish never more to see; so that all the Faculties of the Soul seem bent upon Malice, when there is no sooner any kind of restraint put upon them, but they all incline that way with greater violence, as if resolv'd to act in contra­diction to what is most earnestly desir'd of them.

This is the natural effect of a Solicitous and Fearful Constitution, and one principal Occasion of their Disturbance, who have Sincerity and Piety join'd with it: And therefore it ought to be their great Busi­ness, to take Advice with an Experienc'd Director, and be exact in following it, tho' in Contradiction to their own Ap­prehensions, that so they may not indis­creetly contribute to their own Mis­fortune. And in the mean time, till they can gain ground upon it, they must not wonder at the multiplicity and importuni­ty of Evil Thoughts, that Disquiet them, since these are as natural as the conflux of Humors to the weakest Part; they must not judge themselves by them, because they are Passive in them, they must not think they consent, upon perceiving no positive Resistance, because their Confusi­on [Page 111] makes them unfit for Action; they must not grieve at Assaults they suffer, be­cause if this be indulg'd, it prepares them for greater Troubles. All they can do, is Sincerely to lay open the State of their Souls, and be exact in following Direction, and thus only, with the Divine Assistance, are they to hope for Remedy.

Q. What is the Rule Christians are to ob­serve in time of Temptation?

A. The general Obligation, is to strive to deliver themselves from them in the best manner they are able: Sometimes this may be done by positive resistance, or di­rectly protesting against them; sometimes by raising the Heart immediately to God, and seeking Refuge in the Wounds of Christ Crucified; sometimes by turning the Thoughts to Business, or Indifferent Objects; sometimes by contemning or passing them by with a kind of Neglect or Scorn; sometimes by seeming not to have seen them: And this latter way of Dissimulation or Contempt may be most proper for those, of whom we here speak; because 'tis that, which gives the least Disturbance; for since their Mis­fortune is occasion'd by immoderate Solicitude, the less notice they take of them, is the better; and making a more positive Resistance, is the way to discom­pose [Page 112] themselves, and draw on the Evil more upon them. They should endea­vor to have always this Judgment well settled in them; that the worst of Temptations are only the Attempts of the Devil's Malice, or their own Corrupt Nature, from which they can receive no Prejudice, but with their own Consent. And why then should they be troubled or disturb'd at them? No; let them not value such Attempts, but contemn them; and they may be assur'd, that as Con­tempt is far from being Consent, so they are far from being Injur'd by them, since they thus fall like Arrows thrown against a Rock, which is not at all damag'd by the Malice of such Endeavors.

Q. But what if Evil Thoughts are in their Minds, and they, for some time, do not Re­flect upon the Evil of them?

A. They cannot be accounted theirs, but by yielding to them, after Reflection; and therefore, as for all the time antece­dent to this, they must be look'd on as the Imaginations of a Person in a Dream, when having them not subject to him, he cannot be accountable for what then passes in him; and therefore, if upon the first observing them, they presently un­dertake to remove them, there can be no danger of Wilful Sin. 'Tis true, it is a [Page 113] very great sign of an Interior Indispositi­on, for a Christian to have his Mind, for any time, possess'd with these Thoughts, without his Reflecting on them: For were there a true Fear of Sin in his Heart, an earnest Solicitude for Salvation, a fervent Zeal for God's Honor, the first approach of what is Criminal, would presently give him the Alarm, and make him Industri­ous in standing on his Defence. Were God to Christians their Only Good, the Fear of losing him would make them Jealous of every thing that brings Danger with it. But however, being sensible of the streightness of Human Spirit, and that many, thro' the Indisposition of an unactive Temper, are not easily present with themselves, so as to have the Com­mand always of their own Thoughts, I will not charge this want of Reflection too positively, but only so, as to desire those, who are subject to it, to examin them­selves and see, whether this want of Sense proceeds not from an indifferency or want of Concern in the great Affair of their Soul, and whether, upon this ac­count, tho' they consent not to Evil after Reflection, they may not accuse them­selves of a great Neglect, in not Reflect­ing sooner.

I fear this may be the Case of many who [Page 114] lye Charm'd, as it were, under the Amuse­ments of Idle Thoughts, and tho' by certain Glimpses of Light, they see enough to be sensible of the Evil that is hover­ing about them, yet raise not up the Spi­rits, nor by any vigorous Attempt strive to deliver themselves from those dan­gerous Circumstances: For in these cer­tainly there is a sort of Stupidity, which betrays either an Affection to Sin, or a [...] least, that there is not that Aversion to it, as ought to be. Tell them of a Viper or Toad creeping to them, tell them of Fire in the Neighborhood, or of a Messen­ger at the Door coming to Seize them and tho' oppress'd with the Heaviness of Sleep, yet the least Intimation fully a­wakens them, and their whole Thoughts are taken up in considering how to Escape And why this Solicitude here? Because they have a true Horror of the Evil, th [...] threatens, and their Industry in securing themselves is proportion'd to their Aversi­on to it. And why then are they so dull and unactive in the other Case, when they have a like Sense of the Mischief hanging about them 'Is it not because the Interest o [...] Eternity has not that weight upon them as their Temporal Concerns, and therefore it is they can see Danger upon them without stirring a Hand for their Security [Page 115] Let them but see into the Cause of this great Solicitude on one side, and stupid Dulness on the other, and they will find a Neglect, if not Contempt, of Eternity to lye at the Root.

Q. What therefore ought these to do?

A. These ought to Remedy the Cause of their Evil, by laboring to imprint in their Minds a greater Sense of Eternity; and this not being one Days Work, they are to take Advice, of what Method may be most proper for changing the whole Course of their Lives, so to remove by degrees their ill Habits, and prepare their Souls for better. They are to consider their Company, the usual Employments of their Time, &c. and observing how far they contribute to their own Indispo­sition, cut off all the voluntary Occasions of it. They are to see, how far they Neglect those Exercises of Devotion, and Means of Grace, appointed by God for their help, letting Sloth or false Pretexts of Business be their hindrance in this Affair, which cannot be neglected, but with ha­zard of Eternity; and then take Resolu­tions for a greater Fidelity. This is the Way God has ordain'd for briuging their Souls into a better Disposition, and if they do not Sincerely put themselves into it, it is not to be wonder'd, if they [Page 116] lie Secure amidst their Enemies, and play with Temptations, when they should be fighting against them. For as for that active and lively Spirit, by which Chri­stians are to stand against the Dangers of Sin, it is the Effect of a Particular Grace, such as they can never expect, who go on with the Spirit of Indifferency, Cold and Careless, and take no Pains for ob­taining it.

Q. Well, but if Christians take pains in re­sisting every Evil, that assaults them, and yet observe their Inclinations all bending towards Evil; have not they Reason to suspect them­selves of Insincerity, and fear their Wounds to be only cover'd over with a false Skin, while they see Evil to be their own Natural Act, and all they can call Virtue to be forc'd and Artifi­cial?

A. It can be no otherwise in this Mor­tal State; for since Corruption and Con­cupiscence cannot be rooted out, these will ever act according to their Nature, and in­cline us to Evil, and there is no Remedy against feeling these Inclinations, but only that last Change, when by the Power of God, this Mortal Body shall put on Im­mortality, and this Corruptible put on In­corruption. In the mean time, it is an unhappy Inheritance entail'd on all the Children of Adam, while in the Body, to [Page 117] be sensible of this bent of Nature to­wards Evil, and this both in the Just and Unjust: You see, how S. Paul com­plains of it in his Epistle to the Romans, c. 7. I see another Law in my Members, resisting the Law of my Mind, and Cap­tivating me in the Law of Sin. Unhappy Man, who will deliver me from the Body of this Death? In my Mind, I serve the Law of God; but in my Flesh, the Law of Sin. This then being the Condition of all Mankind, no Christian has Reason to wonder, if he finds in himself a Contra­diction to all Virtues, that his Faith is op­pos'd, that Nature carries him against all Duties; for this is nothing, but the Law in the Members resisting the Law of the Mind: '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 charg'd upon him, as his Sin, except by his Will, he concurrs with it: If therefore he Obeys not Concupiscence, as S. Paul speaks, if Sin reigns not in his Mortal Body, if he perfects not the De­sires of the Flesh, if he mortifies his Mem­bers upon Earth, if he renounces Im­piety and worldly Desires, and does this in Obedience to the Will of God, this is living by the Spirit, while he feels the Corruption of the Flesh, and is the [Page 118] Practice of Virtue proper to this Mort [...] State. And tho' this be a Force upon Na­ture, yet this is so far from Insincerity, [...] being any less'ning to what he does, that i [...] makes all more valuable in the Sight o [...] God, since not being able to come to hi [...] in Peace, he fights his way to him, by doing Violence to Nature, and forcing all th [...] Corruption, which is within him, to be [...] to the Law of God. Whence Pious Chri­stians may see, how little Reason the [...] have to be disturb'd at the many Inclinati­ons and strong Impulses they feel to what is Sinful, since whatever their Violence be, whatever Horror or Impiety they carry with them, they can be no Prejudice to true Virtue, if they yield not them, but ha­ving the Command of their own Wills, are ever Industrious to renounce their Sug­gestions, and let the Law of God Rule i [...] their Hearts. For in so doing, all these can be only reputed so many Trials o [...] their Fidelity, and by being resolutely op­pos'd, will be the encrease of their Crown, in the Recompence of many Blessings pro­portion'd to their Labors. Blessed is the Man, that suffers Temptation, for when he has been tried, he shall receive [...] Crown of Life, which God has promis'd to those that love him.

The Heads of these Instructions are [Page 119] First, That those Christians, who live in a State of Sin or Idleness, are to be ac­countable not only for their Sins, but for all the Temptations, which they wilfully draw upon themselves, and tho' they are bound to resist Temptations, yet they cannot be Sincere in this, except they en­deavor to Change the Method of their Lives.

Secondly, That to Pious Christians Temptations are the Trial of their Fidelity; and tho' very troublesom, yet they give Opportunity of great Improvement in Virtue, and are the Exercise of God's most Faithful Servants.

Thirdly, That it is an Argument of some Indisposition in the Soul, to have the Mind busied for any time with Evil Thoughts, without observing or making a Reflection on them.

Fourthly, That generally the Soul con­tracts no wilful Guilt from Temptations, except after Reflection made upon them, the Will concurrs with them, either by Neglecting, Approving or Consenting to them.

Fifthly, That if the Temptations con­tinue with repeated Assaults for whole Days, Weeks or Months, and are in them­selves most Abominable, Foul or Impi­ous, yet the Soul receives no Prejudice [Page 120] from them, if it perseveres in its disli [...] of them, in sincerely desiring to be de­liver'd from them, and faithfully making resistance against them; for that in so do­ing, it makes Advantage of the Oppositi­on.

Sixthly, That Apprehensive, Fearf [...] and Melancholy Christians, may seem [...] themselves wholly possess'd with Sinf [...] Delight, and overwhelm'd by Temptation [...]▪ that Assault them, and yet not be Guilty o [...] of Sin, tho' they think, they have po­sitively Consented to it.

Seventhly, That tho' they can perceiv [...] no positive Resistance against the Ev [...] presented, yet this being occasion'd by Immoderate Solicitude and Fear; ther [...] is something Equivalent to it in that Trou­ble and Anxiety, which seizes them up­on the approach of the Temptation, and upon the Apprehension of having Con­sented to it.

Eighthly, That whatever they think o [...] themselves, whilst under that Confusion, they ought to submit the Judgment of their Case to their Director, and strictly follow his Advice, as to all belonging to the Government of their Souls, especially as to Confession, and going to the H. Commu­nion, and let Hopes be proportion'd by his Judgment, and not by their own Fears.

Ninthly, That feeling Sadness and trouble in Time of Temptation, or immedi­ately upon the first recovery of the Spirits from that Confusion into which they are cast by it, is a Sign of no Consent being given to it, tho' they can discover no positive Resistance made against it.

Lastly, That fleeing Temptation, con­temning it, or not seeming to have seen it, is the readiest way for these to deliver themselves from it, and gain Peace for their Souls, and much safer than directly Opposing it.

CHAP. V.
Instructions for Cold, Tepid or Lukewarm Christians.

HAving already spoke to the Case of those Christians, who sincerely de­siring to serve God, and perform all Du­ties with Fidelity, are yet depriv'd of all Sense and Comfort in what they do; I now turn to those, who are likewise with­out Sense or Comfort in whatever belongs to God; and this being occasion'd thro' their own Neglect and want of Applicati­on, [Page 422] are therefore call'd Tepid or Luke­warm Christians; and in what is here said to these, the former are by no means concern'd, however positive they may be, in taking it for their Case.

By Tepid Christians, I mean those de­scrib'd by S. Bernard, who pray with­out Attention, speak without Caution, read without Edifying, who are but lit­tle aw'd by the fear of Hell, scarce re­strain'd by Modesty, scarce govern'd by Reason, and but little observant of Dis­cipline: I mean those, who having their Hearts taken up with the World, either as to its Business or Follies; are so much concern'd in this, that they have no Solicitude for their Eternal Good, not so, as wholly to lay by those Exercises, that may be serviceable to it, but to perfo [...] all with a kind of Indifferency, so that they are not willing to omit, nor yet careful enough to do, what God require of them: I mean those, who having times for Private Prayer, easily admit of all Kinds of Hindrances to divert them from it; who assemble in Public, when oblig'd, but with so little Sense of their Duty, as rather to give Scandal by their Irreverence, than Edifie by an Exemplar Behavior; who go to the Sacraments but seldom, and then more in compli­ance [Page 123] 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 hinderances ei­ther wholly to excuse them, or to come but late to them: Who avoid, or un­willingly see those, who are desirous to inform them of their Ill Ways, and take the most Charitable Reproof with Con­tempt or Dislike: Who seldom look into themselves, or make such hasty Examens, as to omit Contrition, and the necessary Considerations and Resolutions for A­mendment: Who are with Eagerness bent on all Vain and Idle Entertainments, tho' not running into the Vice of them; who have little care in observing Disci­plin in themselves or Family, and expose [...] to disorder for pleasing themselves: Who are forward in Reproving and Cen­suring others, but careless of those, who are under their Charge: Finally, who have a great Esteem for whatever is Idle and Unprofitable, and a general Neglect for all that belongs to Duty and Religion.

These are some of the Characters of Tepid Christians, which tho' not coming [Page 124] up to that degree of Foulness, at to give any great Scandal to the World, are how­ever the Effect of a great Indisposition in the Soul, and not less difficult in its Cure, than the most Scandalous of Vices. Nay, S. Gregory seems to have greater Hopes of the Vicious Christian, than of the Tepid. For he that yet lives in Sin, says he is not without hopes of being Converted; but as for him, who after his Conversion grows Lukewarm, he gives not that hopes, which may be had of the Sinner. And it was the Observati­on of Cassianus; We have often seen, says he, Carnal Christians and Pagans become Eminent in Piety; but this we have never seen in Tepid Christians. And truly all the Fathers are so unanimous in the same almost despairing Sentiments, that if they are not enough to terrifie those, who are in these unhappy Circum­stances, they are almost enough to dis­courage me from my design of giving In­structions to them, and leave me, at le [...] but with little Hopes of doing good in what I propose.

To make way then for what I intend, it must be here declar'd, that the Seve­rity of the Fathers in this Point, is not to cut these Christians off from the Hopes of finding Mercy, if they sincerely seek it; [Page 125] for that God cannot deny this to any that are truly Converted to him; and he that opens the Arms of a Loving Father to the Prodigal Returning, has the same Arms of Mercy for these too, if they re­turn; but what the Fathers say, is to to make them Sensible of the danger, in which they are, and of the great dif­ficulties of their Amendment, and that they may not live on flattering themselves with the false Hopes of being in the Way to Salvation, while they are truly in a Way, which can admit of no such Hopes, but by forsaking it. For this is the Point, in which the notorious Sinner has the Advantage of them, who knows, he can have no place for Hope, as long as he con­tinues in that unhappy State, but is un­der the necessity of a Change; and these go on blindly, joining Hope with a State, that will not bear it; and hence being not convinc'd of the necessity of a Change, [...]e on without intending or endeavor­ing it, and therefore come at length to Die unhappily.

The first-Instruction therefore for these, is to put them in Mind of their State being not only dangerous, but such as is incapable of Salvation; and if they take not pains to overcome their ill Habit, and Work their Souls into a better Disposi­tion, [Page 126] all their expectation will be Vain. Whence all those have Reason to suspect themselves, who making an Examen, dis­cover a great part of those ill Symptoms above-mention'd, and this not only upon some accident of Misfortune or Melancho­ly, but in a continued practice of them, without any great Concern at the Disorder, or any Solicitude for the removal of it; for however they are neither subject to the Common Vices of the World, nor yet lay aside the Common Duties of a Christian; yet while they see the Marks of a Tepid Soul, they have Reason to fear themselves being under God's Dis­pleasure, and that their Hopes of Salvati­on, is nothing but Delusion. And tho' I cannot tell in particular, who these are, yet when I observe the Common Method of the World, and see, what a general Neglect there is in the Public Worship of God, that the notorious Levity and Irre­verence in some, and the Dulness in others is an Argument of great numbers being brought thither by Formality or Custom; how great is the Solicitude of most Chri­stians in gratifying themselves, and how indifferent they are as to what belongs to God; how little is the Care in observ­ing Disciplin; how the Means of Grace are either neglected or abus'd; how the [Page 127] Hearts of Men are taken up with the Great and Pleasing Things of this World, and how Weak and Barren are the Impres­sions of the Eternal Goods, I have Reason to fear, that notwithstanding the throng of Public Assemblies, and the frequent Ex­ercises of Devotion in Private, their num­ber is very great, who have Reason to be Jealous of their's being the State, which is describ'd by the Fathers as Dangerous, if not Desperate, and that for the enter­taining Solid Hopes of Salvation, there's a Necessity of a Change.

Secondly, That for the effecting this Change, 'tis not enough to consider their particular Failings, and make an Acknow­ledgment of them to the Pastors of God's Church; but there's a necessity of under­taking such a Method, as may alter the whole Constitution and Frame of their Souls. And [...]ere's their difficulty, that their Cure depends on doing that, to which they have the greatest dislike, whilst those very Exercises, in which un­der God, is their only help, and are to be done with Life, are the only things, in which they want Life, and therefore have no Encouragement to undertake or pur­sue them with any tolerable Constancy. A Faith of the Goods to come is to push them on, and this Faith is almost Dead: [Page 128] The Hopes of Eternal Happiness is to give them Perseverance, and this Hope is with­out strength: The Love of God is to carry them with Resolution thro' all Dif­ficulties, both of Nature, the World, and the Devil, and they have no Sense of what this Love is, but are wholly Stran­gers to it. What therefore must they do? They must put themselves under the Conduct of some Charitable Director, and when he has truly consider'd their Case, resolve with Constancy to follow his Ad­vice. They must have Times appointed for Praying, Reading, and for all other Duties; they must [...]ut off with all possi­ble Care their usual Hindrances; they must renounce, by degrees (tho' it may be better done at once) both their Com­pany and Divertisements, those, I mean, which are the general Occasions of that Dissipation of Mind, to which they are subject: They must contrive some Em­ployment, which may deliver them from the dangers of Idleness; and if worldly Business has, with too much Eagerness, possess'd their Minds, they must do Violence to themselves, and to their worldly Interest, in quitting some part, and exchange it for a more profitable Entertainment of the Soul; and if this cannot be, endeavor, at least, to sanctifie their Labors, by season­ing [Page 129] them with frequent Thoughts of God, and undertaking them upon better Mo­tives, than they have hitherto done.

By these and other like ways, these Christians must endeavor to quicken in their Souls a new Spirit; and tho' it may look to them, for some time, labor in vain, thro' the want of Fervor and Sense in what they do, yet they must not be discourag'd, but go on still, remember­ing, that great Changes are to have great Preparations; and Confiding in him, who has promis'd, that he that seeks, shall find; it being most certain, if this be undertaking with Sincerity, and carried on with Fidelity, God cannot be wanting to his Promise, and that he will be at length found by as many as seek him thus, tho' for the encrease of their Humi­lity, and rend'ring them more Importune, he may delay his approaching to them.

Now as for the time they are to perse­vere in this Method, they must not expect this to be determin'd; but if that be ne­cessary, which they seek, they must seek, till they find, and ask, till they obtain; their whole Life is granted them, for the working out their Salvation; and if they labor for this all their Lives, 'tis no more, than what answers the End of their Crea­tion, and will be abundantly recom­penc'd [Page 130] in the happy Fruit of their Labors. There may be however this Encourage­ment in their undertaking, that what they begin with great Reluctance, and carry o [...] with Uneasiness, may meet with many Comforts at length to help them on: For if once God is so favorable, as to give them a Sense of their Duty, this will Change the Taste of their Soul, and give a Relish to all they do; so that tho' their Exercises be the same, they will not be the same to them, but their Reluctance will be succeeded with Delight, and what was at first a Force, will become their Choice; so far, [...] least, as to be satisfied in doing what their Duty prescribes, and may contribute to their Eternal Happi­ness.

And this is the Point they are chief [...] to propose, as the immediate End of wh [...] they undertake, for since there can be n [...] Salvation expected, but what must be the Effect of God's own Gifts, such as he [...] pleas'd to bestow on Man for this En [...] the Principal of which are Faith, Hope, and Charity: A Christian must remember, that he is not in the way to Salvation, ex­cept he comes to Work by these Principles, so that the main Body of his Actions i [...] directed by their influence. Till these come therefore to be in his Soul like [Page 131] fruitful Seed; till the Works of Faith, Hope, and Charity, are manifest to him, and appear in his Life; till by their im­pressions the Possession of God and Eternal Life becomes valuable, and of all other Goods the most desireable; till by their Power he can undertake to overcome the World and himself; till he can resolutely withdraw from the ways of Corruption, that lead to Sin, and with Constancy ap­ply himself to those Exercises of Prayer and Mortification, which are the Means of Grace; till he can bring himself to this Holy Disposition, he may be assur'd, he has only the Name and Profession, but not the Life of a Christian; and must be so far from remitting his Endeavors, that he must conclude, he has yet done nothing; because '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 confin'd to Earth; and all that is within him, pays continual Homage to the Inclinations of Corrupt Nature, in seeking all that grati­fies, and fleeing whatever is the Object of their dislike; what is there in this, but the Spirit of the World? And can it be hop'd that this Spirit will ever lead to God? What is there in this, that is the Work of Faith, since the great Business is [Page 132] carried by Sense and Inclination, and little besides some bare Formalities, done in making Provision for that Life, which Faith teaches?

Now since this is the unhappy Temper of Lukewarm Christians, in having Life for what belongs to Nature, and the World, and so little Sense of what belongs to God, that they may be truly said to be without Life, they may in this see how far they are from the Life of a Christian, and how long a way they have to go, before they come to it; and that if, notwithstanding all the Difficulties, they take not all the Pains necessary for going over it; and Working an entire Change in themselves, they remain in a State, which the H. Scripture and Fathers declare to be Des­perate; and that Light of Faith, which here distinguish'd them from Unbelievers, will only serve to make their Judgment more Terrible.

Here are not many Instructions for this Point, but these are the Principal; for since the great Misfortune of the [...] Christians, is the false perswasion of their being in a way, tho' not the best, ye [...] such as may secure them against an Eter­nal Miscarriage; their help must begin, from the Conviction of this being a De­lusion, and that, without a Change, their [Page 133] Hope can be no more, than of the most Scandalous Offender. If they were sensi­ble of this, then, upon enquiry, they might be here satisfied, what they have to do; and being thus put upon those Ex­ercises which are the most effectual Re­storatives of Life, they have in this the Method of their Cure.

Q. This is only in general; have you nothing in particular to prescribe?

A. This must be left to the Director's Care, with regard to every one's Circum­stances. I can here come to no more Particulars, than to propose to them, First, The necessity of firmly resolving upon a new Method, and earnestly imploring the Divine Grace to make them Faithful to what they undertake, and carry them thro' all Discouragements and Difficulties. 2dly, To think upon making a General Confession, and preparing, in the best manner they can, for receiving the H. Eucharist: And then conclude upon a Method of Reading, Praying, and Re­collection, as may be practicable in their Circumstances. 3dly, To renew their good Purposes on all Solemn Festivals; and once a Year, as in Lent, or Holy Week, more in patiticular; preparing then also for a Yearly Confession. This renewing of the Spirit, is advis'd by S. Francis Sales, [Page 134] as convenient for all, once every Year, and was practis'd by the Primitive Saints every Day. Lastly, If Circumstances will permit, to take some Days for Re­tirement, where by the Advice of a Director, being separated from usual Distractions, they may wholly apply their Thoughts to consider the true State of their Souls, and giving some Hours to Reading and Meditating upon the Passion of Christ, the Trials and Sufferings of his Servants, upon the End of our Creation, the Benefits of God, and the Abuses of them, the Effects of Sin, the Shortness of Life, Certainty of Death, and Everlast­ing Misery of Sinners. This is the Exer­cise, which is most likely to remove the Habitual Heaviness from their Souls, and reach them to walk in the Way of God's Commandments with Delight. But as for their usual way of Confessing, without considering, what their Evil is, and what must be their Remedy, '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 annex'd to his State; and then see, he be not wanting in any of them, thro' Sloth or Neglect; for that all such Neglect will be Charg'd upon him as an Injustice, and he must be answerable for it to Almighty God.

But this Care, to be Just, must be Ra­tional, and not exceed those bounds, which God has prescrib'd; and therefore since he has ordain'd, that whatever is done in this World, should be serviceable to the next, to which it is Subordinate; hence it follows, that if a Christian be bent with so much Eagerness upon the Affairs he has in this World, as either wholly to take off his Concern for the next, or be the occasion of generally neglecting it, such Eagerness is not Rational, and therefore [Page 136] not Just, and is not to be call'd [...]e, but an Immoderate and Sinsul Solicitude. Whence it appears, the Just Fidelity, with which all Temporal Duties are to be perform'd, is seated, like all other Vir­tues, betwixt Two Extremes, and Chri­stians may offend against it, either by not coming up to it, thro' Neglect, or by go­ing beyond it, thro' Excess of Solicitude. Now tho' the number of Careless Chri­stians may be much the greater, who look not into the Obligations of their State, or perform them with such Indifferency, that 'tis plain, their Concern is only to satisfie the Eyes of Men, but not to answer their Duty to Justice, which God has laid upon them, yet their number is very great too, who have their Hearts so whol­ly possess'd with worldly Business, that their Solicitude in this stifles so much their Concern for Eternity, that it may be truly said, They are Men of this World, and forget they were Created for a bet­ter.

Now in this matter are to be distinguish'd two Ranks of Christians; the one of those, whose Solicitude is occasion'd by excess of Business, which gives little Liberty to their Thoughts, for considering and pro­viding for Eternity: The other of those, whose Constitution is so Worldly, that [Page 137] whatever their Business be, whether little or great, their whole Soul is taken up in it; and are so bent on their Ordinary and and Home Affairs, many of which are of themselves Indifferent, that their Concern in these takes off their Concern for Eter­nity, so that they can scarce find time for Prayer; and whenever they perform it, it is with such a Crowd of other Thoughts, that they scarce know what they do, and are even then rather work­ing and contriving for this World, than Praying for their Establishment in a bet­ter. To both these we must say some­thing.

And as to the former sort of Christians, it cannot be expected, that any can Live so exempt from Solicitude in this World, but that in Business of great Concern, in time of surprizing Misfortunes, Dis­appointments, and Common Afflictions of this Life, their Minds will be subject to that Distraction and Confusion, as will prove a hindrance to all Exercises of De­votion. This cannot be altogether pre­vented, because of the Narrowness of Hu­man Spirit, which being seiz'd violently with any one thing, cannot apply it self with freedom to any other. Tho' there be likewise great difference in this; be­cause those, who are fully convinc'd of [Page 138] the Uncertainty and Vanity of all that i [...] Sublunary, or belongs to Earth, and hav [...] concluded their only Happiness to be [...] the Possession of God, are not so easily su [...] priz'd at Disappointments, nor so wholl [...] seiz'd with Trouble, as others, who hav [...] not yet learnt this Lesson so well, but a [...] Admirers, and Fond of the World. B [...] whatever this difference be, they are a [...] under the same Obligation of endeavo [...] ing to Calm their Spirits with all possibl [...] speed, since in such disturbance they a [...] not capable of performing any Christia [...] Duty well, as it ought to be.

But if the Case be so, that the Solicitud [...] of Christians be not Accidental, but Habitual; that is, be occasion'd by an almost perpetual Hurry of Affairs, here the Obligation [...] very different from those above-mention'd For then they are under a necessity of qui [...] ting some part of their usual Business, or e [...] of gaining such a command of themselve [...] that they can keep their Minds compos'd for the quiet performance of such Duti [...] as belong to God, and likewise find le [...] sure for the Discharge of this Obligatio [...] The Reason is, because all Christians by their Profession, are bound to answe [...] the End for which they were Created in the constant performance of the H [...] mage due to God, and making Provisio [...] [Page 139] while they are in this World, for an Eter­nal well-being in the next: And whatever proves, in fact, inconsistent with this ge­neral Duty, becomes, upon this, unlawful, and is inconsistent with their being truly Christians. And here there is no consi­deration to be had of their Profession or Business being Lawful; [...] however Lawful and Just it may be in it self; yet if it puts them out of a Condition of Serv­ing God, and Saving their Souls, it is, by this render'd Unlawful to them. Because there is an evident Injustice in the Omis­sion of that, which, before all things, they are bound to seek, and for the gain­ing of which, they were placed in this World, and had a Being given them.

This is positively thus determin'd by Christ himself, in the Parable of the Per­sons invited to the Supper prepar'd for them, who excusing themselves from coming, upon the account of Trying Ox­en, Seeing a Farm, and the Obligations of a Married Life, were all excluded with this absolute Sentence, Not one of these Men shall taste my Supper. Where '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 [Page 140] enough to draw the Sentence of a p [...] petual Exclusion upon them. And th [...] it is in all Cases, whatever is the hindran [...] in that great Duty, for which we we [...] Born, of Seeking first the Kingdom [...] God; all Duties, however otherwis [...] strictly e [...]'d, that happen to inter­fere with t [...]s, are no longer Duties, b [...] must be dispenc'd with by the Authori [...] of the Supreme Law-giver, who allo [...] only one Law to be Indispensible, a [...] will have all others yield to this. Ho [...] strictly are Children commanded to Hon [...] and Obey their Parents? And yet if Obeying Parents proves a hindrance, such [...] puts Children out of the way of Salvatio [...] they are dispenc'd in this Duty, and oblig [...] to leave Father and Mother; for th [...] otherwise they cannot be Christ's Disciple [...] How great is the Tie of the Conjug [...] State? And yet this must give way to th [...] greater Duty of providing for Eternity; s [...] that, if thro' any unhappy Circumstance [...] the Fidelity otherwise due to this State▪ becomes an Impediment to Salvation the Obligation is upon this made void▪ and God is not to be lost for Man.

Now if i [...] be thus in regard of thes [...] great Duties, such as are enjoin'd [...] God himself, that they must all yield [...] the great Concern of Eternity, as often [...] [Page 141] they become inconsistent with it; what must be thought of all other Business, which is not any part of a Christian's Du­ [...]y, but either indiscreetly undertaken, or only to satisfie the Inclinations of a Greedy, Worldly, or Ambitious Spirit? Can it [...]e made a question, whether such Busi­ness is to be interrupted or lessen'd, when the Christian, thro' his excessive applicati­on to it, has no leisure to perform such Duties, as are necessary for his Eternal Happiness, and when the Solicitude in Worldly Affairs so takes up his Thoughts, that he is little concern'd for any other World, but this?

Q. But if the Business be lawful, cannot [...]he one be done, and the other not omitted?

A. If Christians can contrive to do this, I have no Exceptions against them: And there is no question, it may be so, if all things are done with Moderation: But they, who are sensible, how great a Work Salvation is, how great an Appli­cation of the Mind is necessary, both for performing Duties, and overcoming Dan­gers; and on the other side, consider the streightness of all Human Faculties, which if bent with immoderate Eagerness one way, are not capable of giving due Atten­tion, any other way, must from this Prospect see, that if the Solicitude in [Page 142] Worldly Business be very great, and a [...] ­mitting very little intermissions, the [...] Circumstances render the State of a Christian very difficult and dangerous, a [...] will be the frequent occasion of excus [...] them from the compliance with ma [...] Duties, such as are necessary for the s [...] sistance of the Soul in Her Spiritual Lif [...] and making Her advance towards Heave [...] However, if there be any, who have suc [...] large Souls, and are bless'd with that Co [...] posure and Evenness of Temper, th [...] their Multiplicity of Affairs destroys [...] their Concern for Eternity, nor is the [...] hindrance in the just discharge of Ch [...] stian Duties, if there be any such, I s [...] let them go on, I lay no Scruples in th [...] way. But I fear, these are but few, a [...] that the greatest number of Men, wh [...] are thus deeply engag'd in the Wor [...] must own, they are by this Solicitude re [...] der'd uncapable of satisfying their greate [...] Duties, and that Heaven is at a stand wi [...] them, while they have this weight [...] Earth upon them; and therefore are [...] der a necessity of lessening this Burthe [...] if they think seriously of gaining He [...] ven.

Q. But if their Business be necessary [...] the Subsistance of themselves or Family, w [...] can they do?

A. There is no Business necessary for this End, but what may become truly Christian, by being undertaken as an Act of Justice, to satisfie that Duty they owe their Family, and thus may be helpful to Eternity. And so Providence has order'd it, that whatever Labor is necessary for Life, may be thus sanctified; since all Labor of the Hands gives Liberty to the Mind for considering upon Eternity, and ne­cessarily admits of such intermissions, as gives those concern'd, sufficient Opportu­nities of performing the Duties of the Soul, if they are but careful to make use of them. And for such other Professions, where the Mind is more engag'd, if they carry on their Business no farther than Necessi­ty of Life or Common Decency requires, this will be no stop to the Affairs of the Soul, because the Mind or Time will not be so taken up, but there may be still Li­berty for all Duties. And 'tis seldom, that Worldly Business becomes Fatal to to the Soul, but when Christians quite outgoing all bounds of Nature and Rea­son, are overcome by some Passion or other, and bend all the Faculties of their Souls upon satisfying their Ambition, their Prodigality, the Desire of appearing Great, or their Covetous Humor: For when Passion comes to govern, then the [Page 144] Mind is no longer regulated by Principle [...] of Reason, and Faith, but these bei [...] stifled, Moderation and Order are [...] more respected, but all must be carrie [...] on according to the violence of Inclina [...] on; and if the Stock can but be encreas' [...] 'tis not consider'd, how this stands wi [...] the Interest of the Soul; but this, like [...] poor, inconsiderable thing, must shift [...] well as it can. This it the Solicitude▪ that Wars against Heaven, and puts th [...] Christian quite out of his way, so that [...] long as he lives thus Hurried on by Passio [...] tho' he be free from all other Vice, th [...] alone is enough to exclude him fro [...] the Eternal Banquet, by engaging h [...] Heart to Earth, and taking him off fro [...] those Duties, which are necessary Prepar [...] tions for a better Life. Wherefore think all these have Reason to be very apprehensive of their Condition in rega [...] of Eternity, and are bound to consu [...] how far they are oblig'd to renounce the [...] Employments, or how to manage the [...] without renouncing Christianity.

As for the other sort of Christians who, whether in great or little Affairs perform all with that Solicitude, that they scarce know, what [...] freedom of Spiri [...] is, I must confess, their Constitution i [...] unhappy, and very much indisposes the [...] [Page 145] for the Practice of a Christian Life. The first Instruction for these, is to put them upon considering the Difficulties and Dangers of their State: They are to re­flect, that whatever their Business be in this Life, they have still a much greater Business on their Hands, even that for which they were Born, of preparing their Souls for Life Everlasting: That this is a Work, like all others, which will not do it self, but requires them to be very In­dustrious in it; for that the Soul bring­ing many Corruptions with it into the World, all these must be overcome; that many of these being very violent, and many very subtle and deceitful, no such Victory can be expected, but by great Watchfulness on their Parts, and as great Labor; that whatever their Diligence be, they cannot possibly succeed, but by the help of the Divine Grace: That for the obtaining Grace, they must first earnest­ly desire it, and then perform those Ex­ercises, which God has appointed as the necessary Means for obtaining it: That this is not to be the Work of one Day, but of their whole Lives; for that always wanting Grace, they must always seek it, and be never be tir'd, notwith­standing all the Difficulties of Nature, and whatever other Hindrances and Discou­ragements [Page 146] they meet with: That their In­dustry in this, must be answerable to the Concern, for which they labor; and therefore, as their Salvation infinitely sur­passes all Worldly Affairs, so their Care in providing for it, ought to exceed [...] that Diligence, with which they perfor [...] all other Business; and as no other Miscarriage bears any proportion with this so whatever be their Disappointment i [...] other Concerns, they are to be mos [...] Solicitous, there be no Miscarriage i [...] this, for that it will avail them nothing to gain the whole World, if they lose their Souls. Here then is their gre [...] Task.

The Second Instruction must be, for them to consider the particular difficult [...] they have in this more than others; for that their natural Temper, which bend [...] them with so much earnestness down [...] the Earth, puts Heaven out of their sigh [...] confines their Solicitude to Worldly Af­fairs, and indisposes them for all Duties [...] Devotion; so that they can but seldo [...] find leisure for them, whilst every little Business appears so weighty, as to be suffici­ent Motive for excusing their Prayers; and whenever they go about them, 'tis with a Heart so Worldly, that their Thoughts, even them, have more of Earth than Hea­ven. [Page 147] Then, as for overcoming their Passions, this is more difficult to them, because that some Solicitude, which hin­ders their Prayers, takes off their Thoughts from the consideration of these; so that instead of overcoming, they sel­dom come so far as even to see them. And this more especially, in regard of those Disorders, which are favorable to their In­terest; it being very difficult for them to judge any thing Unlawful, which is for their Advantage. And therefore as for Working on Holy-days and over-reaching their Neighbor, &c. they have so many Reasons to palliate the Transgression, that '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 Subsistance for Life, and much less for their Souls; being so far from spurring them on in the necessary Care for them, that they grudge whatever time is spent in such Duties, and by their frequent Reproaches, do enough to dis­courage them from pursuing such Pious Designs.

But now, however great their Difficul­ties be, thro' this unhappy Temper, in the due performance of such Duties as God has recommended, and in overcom­ing [Page 148] themselves; yet they are to remem­ber, for a Third Instruction, that they are under a necessity of so far Mast'ring them­selves, that the Principles of Faith, and not their Temper, may have the Govern­ment of their Life. This necessity may easily appear, if they consider others, who are subject to Criminal Passions; for if these have the Command, and are not subdued by the power of Grace and Faith, they will certainly separate from God; and therefore are to be overcome by as many, as ever Hope to see his Face: So it is in them; for tho' their Worldly Spirit, may not lead them into any thing, that is Scandalously Vicious; yet since '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 unconcern'd for Hea­ven; if they let the World have the Pre­ference of all that belongs to God; it they Neglect their Souls for every trifle; if they can bear no where any Disorder, but only in things belonging to Eternity; if they go on unmindful of referring [Page 149] what they do to God; or of the Possession of him being the End for which they were Created, and scarce let their Thoughts go beyond their Well-being here: If thus, I say, they live on, till Death seizes them, can it be thought, their Souls thus Self­ish and Earthly, are fitted for the Society of the Blessed? If we measure them by S. Paul's Rule, who Charges those with Ido­latry, who set their Hearts on Riches, and by their Immoderate Love of these, are unmindful of their Salvation; and condemns those for making their Belly their God, whose whole Concern is taken up in satisfying their Gluttonous Appetite; is there not Reason to fear, these will fall under the like hard Censure, whose Hearts are as much drawn from God, and fixt on the World, by their excessive Solicitude in their daily Affairs, as those others by the love of Money, or them­selves? If God be not a God to them, it matters little, what their Idol is, whether of Gold or Straw, whether an Onion or the Sun; for they are alike drawn by Crea­tures from their God; and this cannot be thought a fit preparation for Possessing him Eternally; whilst being on the way, this Possession was never made the Sub­ject of their Labors or Desires.

Again, if we measure them by the Gos­pel [Page 150] Rule, we find as little Hopes: For there being direction given, to such as de­sire to be happy, of seeking first the King­dom of God, of loving God with their whole Heart and Strength, of denying themselves, of not loving the World, of bringing forth good Fruit, of improving the Talents given, of striving to enter at the narrow Gate, of Fasting, Watching, Praying without ceasing, and being ever prepar'd with Oil in their Lamps against the time, when the Spouse calls; and then reflect, there is not one of these Points is the Concern of these Christians, but by their Worldly Solicitude they are put by all, there is too much Reason to conclude, that if this their Passion be not brought into subjection to the Law of God, and the Rules of the Gospel, those Dispositions will never be found in them, that are necessary for the Possession of God; and therefore that these Christians are under as great necessity of overcoming them­selves, as others, who are Slaves to more Criminal Passions.

Now for the gaining this Victory, there can be nothing more prescrib'd, than to be ever careful in resisting that Inclination, which carries them with so much Vio­lence to the World; for 'tis thus only the Corruption of Nature is to be overcome; [Page 151] and tho' the Inclination, it may be, being so deeply rooted in their Constitution, may be never wholly remov'd; yet since this cannot be injurious to their Eternal Good, but by their yielding to it, their only help must be in ever standing watch­ful against it, so that however they feel its secret pushes, yet they be not govern'd by it, nor let this have the Command of their Lives; for otherwise, as their In­clination is Earthly, so will their Lives be too. And for the Practice of this Rule, their Particular Endeavor must be, to have appointed Times, as far as Circum­stances will allow, for Reading Good Books, for Praying and frequenting the Sacraments, and not permit their Common Worldly Affairs to put by the performance of these Duties; but be Constant in them, notwithstanding the Difficulties of Nature, which will be ever suggesting the necessi­ty of doing other things. And tho', in that disturbance of Mind, which will be uneasie under such Contradictions, they may think, that Prayers will be to no pur­pose, and that '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 [Page 152] of being disturb'd, and their not re­garding it, is the surest way to bring i [...] under Government: And for their Prayers, they will not be less acceptable for this Disquiet, since 'tis only Natural, and what at present they cannot prevent; and being rais'd by making War against the Corruption of their Temper, tho' it may make a confusion, yet it cannot take off the value of their Prayers: And this good effect may likewise be expected, that by a daily Resistance the strength of their Inclinations will be lessen'd at least, and becoming more Calm, give Hopes o [...] Victory.

And for the Soul to be supported in this difficult Task, they must not fail in Reading such Books, as may daily remind them of the Uncertainty of this World and Life, of the End of their Creation, of the Value of Eternal Goods, so to bring them by degrees to a true Know­ledge of all that is Created, and the Be­lief of their only Happiness being in the Life to come. They must likewise make frequent Application to their Director, that by his Advice their Souls may be quickn'd in the Remembrance of their Duty, and Neglect no Opportunity of hear­ing Instructions. By persevering in this Me­thod, there may be Hopes of a good Ef­fect; [Page 153] for that God cannot deny Mercy to those, who thus heartily labor for it. But if they go on their own Ways, bend­ing their whole Thoughts on this World, and neglecting whatever may be helpful in order to Salvation, I think them to be in very dangerous Circumstances, and that, like Sick Persons, who obstinately refuse all Remedies, there's little Hopes of their ever coming to a good Disposition of Health, such as is necessary for Life Ever­lasting.

For the Conclusion of this Chapter, I must make my Address to all other Chri­stians, in desiring them to Reflect on the Mischiefs of almost all degrees of Solici­tude, in the unprofitable wasting their Spirits and Souls, and taking them off from whatever Duties belong to Heaven. It ought to be the subject of their daily Thoughts, to consider the one thing Ne­cessary, that their great Business of Life, is the Salvation of their Souls; that in this they ought to be ever Solicitous, and as to all other things, come as near to In­differency, as possible may be: So that while they have many Concerns on their Hands, and as many things, which they desire, they are still to carry on all with such an Interior Moderation of Spi­rit, as to Remember, that as their Hea­ven [Page 154] is not in any thing of this Life, so no thing of this Life ought to be made the subject of that Solicitude, which is only due to Heaven, and must necessarily suffer prejudice from all manner of Concern, that is immoderately fixt on Creatures: Immo­derately, I say, for to live without Concern is not consistent with the Obligations of this Life; but to prevent its rising to an Ex­cess, is the Obligation of the next; that so the Soul may not be unqualified for performing those Duties, which are a Homage due to God, and necessary for bringing us to the Possession of him.

Whence it must appear, that no Im­moderate Solicitude, if wilfully indulg'd, can be Innocent; it is hurtful to a Chri­stian, when the Objects are most Inno­cent, as in Parents in regard of their Chil­dren; it is more reprovable, when In­different and Unnecessary things are the subject of the Concern, as the Hearing of News, or Ordinary Divertisements: It has still a greater degree of Evil, when the Object is Dangerous, and disposing to Sin, as in all that belongs to Attire, State, or the Common Entertainments of an Idle Life: It is most sinful, when the Heart is bent with Eagerness upon what is Vici­ous: The Reason is obvious from the fore­going Principles; because nothing can be [Page 155] 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 occasion'd by Passion, which the Disciplin 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 Bless'd with Plenty, and being free from all Concern for a Subsistance, are not engag'd in any thing reputed Vicious, nor wholly renounce the Common Exercises of Piety, but spend the greatest part of their Money and Time unprofitably; that is, in seeking [Page 156] and pleasing themselves, and not in such a way, as may be available to Eternity.

For the Instruction of this Rank of Christians, I must desire them to consider the End for which they were Created; and since Faith teaches them, that the End of their Creation is the Possession of God, they may from this Principle con­clude, that the great Business of their Lives ought to be, in laboring to come to the Possession of him; that whatever they do in this Life directed to this End, and is available for the obtaining it, is an Action of Faith, and therefore truly Good and Christian: And as for all other Actions, that can bear no reference to this End, they must be judg'd unprofitable, as being not Serviceable for that End, for which they had a Being given them.

I must desire them again to consider, that whatever they possess, is the Gift of God, and that there can be no other good use of his Gifts, but in using them for that End, for which they were given. Now since God can propose no other End in what he does, but his own Glory, and the Salvation of Man, they must hence again conclude, that whatever Gifts they have receiv'd from the Hand of God, and are not so employ'd, as to have a reference to his Glory and their own [Page 157] Salvation, this cannot be a Christian Use of them▪ but must be reputed an Abuse.

Hence, Thirdly, They must consider, that whatever Gifts they have receiv'd from God, tho' they have them in their Power and Possession, and, as to what regards this World and the Laws of Men, may be properly call'd Masters of what­ever they possess, and may Dispose of them at pleasure, without being account­able to any; yet as they are the Crea­tures of God and Christians, they must be esteem'd only the Stewards of God, as holding nothing, but what is put by him into their Hands, to manage and dispose of according to his Orders, and who will demand an Account of all that is Wasted or Mis-spent.

All this is Conformable to the Idea given us in the Gospel by Christ himself, where in the Parable of the Talents, he informs us of our Duty of Improving whatever he has entrusted with us, and that the Account will be demanded of every one, in Proportion to what they have receiv'd; so that they, who have re­ceiv'd more, shall have more to answer for, than others, who have receiv'd less. Cum augentur bona, says S. Gregory, rati­ones etiam crescunt donorum. And where in the Person of him, who Buried his [Page 158] Talent in a Napkin, he shews, that as they will be condemn'd of Injustice, who Viciously mis-employ what they have re­ceiv'd; so they likewise will be cast off as Unprofitable Servants, who have not improv'd what was entrusted with them, to his Glory and their own Salvation. Which Truth he again declares, in Condemning the Tree, that brings forth Evil Fruit, to the Fire, and pronouncing that Tree Accursed, which was found without Fruit; and in another Place giving Orders for its being cut down, with this reproach, Ʋt quid enim terram Occupat? Why should such a Useless Stock have Place in his Vineyard? And all the Reprieve, that was granted, was only in expectation of its bearing Fruit.

Now from these Principles let these Christians Examin themselves; and if can say with Truth, they employ nothing of what they have receiv'd from God, in any way contrary to his Law, or that is Sinful, which only proves, they are not the worst of Christians, or so bad as may be; let them look one step farther, and see, if they employ what they have re­ceiv'd, for that End, for which it was given, which is bringing forth Fruit; and then, Secondly, If they bring forth Fruit, in Proportion to what they have receiv'd: [Page 159] For if they are wanting in this, they come so far short of their Duty.

For their help in making this Examen, they must compare their Lives with the Rules now set down, and whatever they can discover in their Actions contributing to God's Honor, or their own Salvation, whatever part of their Money or Time they employ, as may be Serviceable to this End, may be all set down as so much Good Fruit. Under this Head must be reckon'd, their Prayers, and all Exercises of Devotion, their Fasting and Alms, their Works of Charity of whatever kind, if perform'd in a due manner, and upon due Motives. To this Head is to be re­duc'd whatever belongs to the support of Nature, in Eating, Cloathing, Sleeping, Re­creating, &c. for that all these, if under­taken for preserving what God has given into our Care, may be Acts of Justice, in the Compliance with that Universal Law, which God has laid upon all: As likewise whatever belongs to Business, in the Discharge of any lawful Profession, or for making Provision for Family or Life, because this is a Common Duty exacted from all, according to Circumstances. Here again may come in whatever is necessary for keeping up a Correspon­dence with Friends, or shewing that Re­spect, [Page 160] which Christian Civility requires; because this is answerable to his Will, who has made us One Body.

But then, if taking a Review of their Lives, they can see but very little of their Time and Money employ'd this way, but that generally the great Business of the Day, the Week, and the Year, is to grati­fie their own Corrupt Passions, to answer the Inclinations of Sloth, Curiosity, Vanity, Intemperance, Prodigality, Ambition, Sen­suality; to comply with the Rules of a per­verse World, in Contempt of what the Gos­pel requires; if they find this to be the Me­thod of their Lives, and that tho' Prayer and the Works of Faith be not wholly renounc'd, yet that the main Body of their Actions is regulated by Inclination and the World, without any regard to ano­ther that is to come; may not they hence begin to question the State of their Souls being unsafe at least, since they find, upon calling over their Accounts, they bring not forth Fruit according to what they have receiv'd, nor make the Blessings of God Serviceable for that End, for which they were given? But instead of employ­ing them in ways, that may contribute to his Honor, or their own Eternal Good, they Live unmindful of their being given them for any such design, and turn them [Page 161] into such a Course, as has God neither in the Beginning nor Ending, and help very much to encrease the Difficulties of their Salvation.

Pleasing an Extravagant World or themselves, is not the Fruit God expects; and therefore, if they, who have receiv'd more than others, make this ill use of his Blessings, as only so much more to seek themselves in all that is pleasing to their Slothful or Vain Humor, and to Court the Esteem of Men; so that the Principal Effect of all that God has given them above o­thers, is only to be more Lazy, more Proud, more Extravagant than others; how can they, from this prospect, possibly find Rest to their Souls? Since tho' they may be otherwise free from Crimes, that are Scandalous, yet they see such an ill Administration of whatever God has put into their Hands, that they prostitute all that to Appetite and Cor­ruption, which was given them as Helps to Salvation; and hence are incapable of rend'ring to God an Account of their Stewardship; in which, tho' there may be no Injustice, as to the World, yet, I fear, it will be found a most Criminal In­justice in the sight of God.

For were there no other Obligation of Justice upon Christians, but to their Neigh­bor [Page 162] only, then those, who wrong not their Neighbor in any kind, could not be charg'd with the breach of this Duty: But since Justice has other branches, and those the more Principal, which Christians are most strictly bound to satisfie, and that is, to God and their own Souls; then those, who give not to God, what belongs to God, and to their Souls, what belongs to them, may still lye under the guilt of the greatest Injustice, tho' no Neighbor can Charge them in any Point of their having been Unjust to them. Here then is the Point these Christians are to consider: God has deposited his Gifts in their Hands, that by the good use of them, he may be Glorified, and Provisi­on be made for their Eternal Happiness. For this they have more Time granted them, in being deliver'd from the unhap­py Necessities, which others Groan under, and have no other Relief, but from the Sweat of their Brows: They have greater Liberty of Mind, in not being perplex'd with the Thoughts of getting Bread: They have more plenty of Money, where­with to answer all those Pious Designs, which Charity can suggest for obtaining the Favor of Heaven. These are particu­lar Gifts of God, which are to be receiv'd with Gratitude, and, like so many Ta­lents, [Page 163] to be employ'd according to the de­sign of the Giver, if they think of being ap­prov'd as Just and Faithful Stewards. And is it thus they employ their Time, their Thoughts, and their Money? Is God more Glorified by the Advantages they have above their Neighbor? Are their Souls better provided? No; all is made the Food of Self-love, Corruption is more enlarg'd, their Passions are strengthn'd, the World is more courted: And thus is wasted whatever they pos­sess above others, of Time, Quiet, or Mo­ney, without any consideration of its being due to God and their own Souls. And can this be without the Guilt of In­justice? Certainly this is an Injustice as much greater than any other, as their Du­ty to God and their own Souls, is above all others of this World.

Q. What; would you oblige Persons of Estates to employ whatever they have of Time or Money above others, in the Duties of Religion and Piety?

A. I would have them live as Christians, and not let the Plenty of Temporal Bles­sings make them forget the Giver, or the End, for which they were given. If you look back on what I have said above, you will see, I have not tied them up so streight, as to restrain them from the Enjoyment [Page 164] of what they possess. I allow them all, that Necessity, Reasonable Decency, Convenience, and Just Recreation can re­quire: And in this they have great Ad­vantages above others: But while their Estates excuse them from Laboring for Bread, yet they ought not for this, give themselves up to Ease, Idleness and Sloth and forget to Labor for Heaven. While their Estates abundantly Furnish them with all Necessaries for Life, and a Com­modious Being, yet these ought not to feed their Vanity, Intemperance and Am­bition, so as to devour all that, which, by the direction of Charity, should be their Provision for Heaven. While their Estates give them Liberty for more th [...] ordinary Divertisements; yet these ough [...] to be only the Relief, and not the Busines [...] of Life. Now tho' here be some restrai [...] upon these Persons, yet I hope you wi [...] not Charge this as the Suggestion of [...] Melancholy Retirement, since '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 apprehend the [...] [Page 165] future State, and fear they will never find any other Heaven, but that, which they make to themselves upon Earth.

Q. What therefore would you have them do?

A. I would have these Christians con­trive some Method for employing their Time and Money better than they do. A little Reflection will inform them, that their Love of Idleness and Ease, is the occasion of a general Neglect in all Duties, that are for their Eternal Interest; that having more Time than others, they are less Faithful than others in all the Pra­ctices of Religion; that they are less watchful of their Passions, expose them­selves more to the Dangers of Company, and to the Temptations of the Devil; that having more Money than others, and consequently greater Opportunities of laying up Treasures in Heaven, they make this serve only to render them more Extravagant than others: Much more of this kind they may soon discover in them­selves. And if all this be the effect of their Idle and Lazy Humor, they can have no Remedy, but in changing the whole Method of their Lives.

This cannot be done otherwise, than by Obliging themselves to some more re­gular way, not living by chance, nor leav­ing [Page 166] all to Humor and Accident; but, with good Advice, establishing some Or­der and Disciplin to be generally, at least, observ'd, Seasonable Hours are to be ap­pointed for Going to Bed and Rising; there must be Times for Reading, and Praying, and frequenting the Sacraments; and these being the Ordinary Means for obtaining the Grace of God, Sloth, In­clination or Divertisements must not be enough to dispence with these Duties for their great Misfortune having been in yielding too much in Favor of these they must now stand against them with the greater Resolution; not thinking then only of making Resistance, whe [...] there is something Sinful propos'd; b [...] as often as this Disciplin is in danger [...] being interrupted, by some offer more pleasing to their Habitual Distemper; for if this Point be not gain'd, there ca [...] never long be wanting Occasions, plead­ing Reason and Necessity, of again re­turning into the former Disorder. Mat­ters being thus settled in the Spiritua [...] Concern, Care must be taken for prevent­ing the Mischiefs of other Idle Hours and this cannot be, but by some Employ­ment, which may be the Business [...] every Day. Men may find this in thei [...] Book or Pen, and Women at their Needle For where there is an Estate and Family [Page 167] neither Sex can want their Employment, if they desire to see things manag'd ac­cording to the Obligation of their State: And if there be still some leisure Hours, 'tis a Reproach to own, that they can­not find some better Entertainment, than what is to flatter their Corruption, and are therefore forc'd to be Idle, be­cause they know not what to do. Cha­rity can never fail of Employing the Needle; and amongst so many Sciences and Histories, there cannot want Books, such as may be suitable to all Tempers, and profitable in all Conditions. But to help out still, may there not be found some Friends, whose Conversation is both grate­ful and Innocent? For tho' there's a ne­cessity of breaking off the usual Corres­pondence with those, whose Example is an Encouragement to Idleness; yet all Company is not to be renounc'd, but those made choice of, who may Divert, without Corrupting. And then for Times of Re­creation, I am so far from making Excep­tions here, that I think them necessary; for those, I mean, who know how to be Serious, and employ either their Hands or Mind a considerable part of the Day. And therefore as for Games, Dancing, Park, Plays, &c. I can easily allow of these, f [...] the Encouragement of Industrious [Page 168] Minds; especially with these Conditions▪ First, That there be nothing prejudicial [...] Innocence and Virtue. Secondly, Th [...] they be not a disturbance to the Discipl [...] establish'd, on which all depends. Third­ly, That there be no such Constancy i [...] any sort of Recreation, as to grow i [...] love with it: For then that, which i [...] design'd to help, will become dangerous i [...] its Consequences. These Conditions a [...] strictly to be observ'd, or otherwise u [...] ­der the Color of Recreations, all that Idleness will be usher'd in, which we unde [...] ­take to Remedy. And therefore, [...] for those, who have little choice in the [...] Divertisements, and will rather hazar [...] Virtue, than deny their Inclinations [...] who let their Company and Gami [...] break all Order, who make Recreatio [...] their greatest Business, who are set on i [...] with so much Eagerness, as to negle [...] both their Spiritual and Domestic Affai [...] who run into Excesses, &c. these are Ci [...] ­cumstances, which pervert the End [...] Recreation; and they, who follow th [...] Practice, are, at the best, Unprofitabl [...] Servants, who will never be able to giv [...] an Account of what they have receiv'd▪ and it must be no less than a Miracle, i [...] they fall not at length into some Notori­ous Extravagance; since there are f [...] [Page 169] that, at once, run into the depth of Vice, but come to it by these steps, which are seemingly Innocent.

Take but an account of the many Fa­milies in this Nation, which have the Bles­sings of Plenty; look well into them and see, how few live up to the Rules of that Gospel, which they profess; how few make a Christian use of what they have receiv'd. '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 indulg'd, [...]ow Contemptible is every thing, that belongs to Religion and Eternity, how [...]iots and Prophaneness are their Common Entertainments: And when you are re­cover'd from the Horror of this dismal prospect, Examin but the Root of this Christian Infidelity, and you will find Idleness to be the cause of all. They first begin with an Aversion to all manner of Business, the love of Ease follows na­turally upon this; then comes in the de­sire of Company and Recreation to help [...]way their Hours; these break in upon the [Page 170] Rules of Disciplin; the Duties of Soul and Family are thus neglected; this give [...] liberty to their Passions; these gaining Authority and Strength, stifle all the Princi­ples of Faith and Reason; hence the great Concern is not, of what is serviceable [...] a future State; but what is most agreeable to the present. This is the Disposition of Soul, into which they are insensibly brought: And then, what wonder is there in all the confusion, that follows▪ Wherefore, tho' I approve of Divertise­ments, yet it must be no matter of S [...] ­prize, if I condemn their excess; since, if a Christian comes under this cover, to love an Idle Life, he needs no more, to draw him into the number of those un­happy ones, who ungratefully abuse t [...] Blessings of Heaven, make the greate [...] Duties yield to Inclination, and prov [...] the Wrath of God, on themselves an [...] their Generations after them. And there­fore, tho' I have hitherto consider'd Idle­ness in the most favorable Sence, as n [...] tainted with Vice; yet now I must de­clare it, as the Root of all Vice, and the direct way to it; and to say, A Christi [...] of an Idle Life, is to say, A Christian, th [...] has forsaken God, or is in the ready way of doing it. For as that Field which h [...] no part of the Husbandman's Care, but i [...] [Page 171] left to the products of its own Corruption, must soon be overgrown with Thorns, and become the shelter for Beasts; so that Soul, which is not m [...]nur'd by the Labors and Disciplin of a Christian Life, b [...] left to the Effects of its own Cor­ruption, must necessarily become Barren as to all that is good; and it can be no wonder, if the worst of Evil Spirits take up their Abode there. So that, if you tell me, where there are Christians engag'd in [...]is. Method of Idleness; without rash Judgment. I presently enquire; Is not there a general Neglect of all that belongs to God? Is not there an Estate wasting [...]n Prodigality and Extravagance; Days and Nights spent in Gaming and Intem­perance? Is not there an Assembly of [...]in, Vicious and Prophane Company? And if I am inform'd of nothing of all [...]his appearing, I must reply; Wait and observe a little; for this Evil Fruit will [...]oon grow up; the Tares are sown, and [...] little time will shew them; the Evil Spirits are modest and reserv'd at first, before they come to be Noon-day De­ [...]ils.

This is generally, I fear, the Effect of [...] Idle Life; and while I undertake here [...]o prescribe, I must own the difficulty of [...] Cure; because since all manner of ill [Page 172] Habits grow by the Favor of this Unchri­stian Rest; to give Directions here for a Reformation, is to oblige Men to ma [...]e War against all manner of Passions. And how hard must it be for Men, to be p [...] upon a lasting Labor, who love nothing more than Ease; to be bound to Watch, who have an Aversion to Care and Fore­sight; to be Summon'd to take up Arms, who are pleas'd with nothing but the Softness of a luxurious Peace? How hard must it be when Exceptions are made [...] ­gainst all their Ways, and a Caveat put i [...] by the Gospel against all their Proceed­ings? When they are requir'd to Regu­late their Hours, to Moderate their Ex­pences of Table, Habit, Divertisements and State, to decline the Company, th [...] that is most pleasing, to raise their Af­fections from Earth, and turn them with violence towards Heaven, to take part in that Penance, which was enjoin'd by God on all the Children of Heaven? This must be a Task of difficulty, and yet must be perform'd; for since Happiness is promis'd on no other Terms, they who renounce or comply not with the Conditi­ons, can Hope for no part in the Promises; but for their Ease and Neglects here, must expect to be Eternally Miserable. And what a Change must that be, when those [Page 173] who by the abuse of many Years, have brought their Souls to the unhappy Dis­position of bearing nothing but what pleases, shall be Hurried into a State, where those Desires shall be unchangeable, and for Eternity separated from all what­ever they desire; where Everlasting De­spair and Confusion shall be the only En­tertainment of Souls, that, at the same time, love nothing but themselves.

And now, if this be the Difficulty, and these the Consequences of an Idle Life, how watchful ought all Young Persons of both Sexes to be, that this Evil grow not [...]on them? When they step into the World out of their Parents Care, then is the Nice time, on which all depends; then comes the Temptation of thinking themselves at Liberty, of laying by all Rules, as now not necessary for them, who are under no Command, of consult­ing their Inclinations in all that pleases, of observing what the World admires, and hearkning to all its Flatteries, of judging whatever is Grave and Serious not suitable to their Age; with a Thou­sand other Follies, which are suggested by the Example and Raileries of those, who having no Principles, but of Sense and Vanity, set up for Advocates of Li­berty, and Guides to unexperienc'd Years. [Page 174] And if they are so unhappy, as to [...] their Hearts to these Impressions, t [...] needs no more to lay the Foundation o [...] an Unchristian and Vicious Life, and by their indiscretion, create to themsel [...] such difficulties, which blinded by Cust [...] they will either never see, or scarce tak [...] Pains to overcome. Wherefore thos [...] are much to be Commended, who, learn­ing by others experience, venture not [...] this way, but finding some Home Enter­tainment for their Hands or Mind, ta [...] up their Thoughts with something mo [...] Serious, avoid the Occasions of Idlenes [...] and Company, and go early into that [...] thod, in which they must be found, [...] they ever Hope to Change this Life for [...] better.

And to prepare Young People [...] making this Choice, how careful ought [...] Parents to be, in laying such Princip [...] in them by a discreet Education, by whic [...] they may be provided against the Dan­gers of Corruption? They ought care­fully to season their yet tender Minds wit [...] the Thoughts of having an Estate, not s [...] much to enjoy, as to manage and give a [...] Account of to God, whose Stewards they are: That it being the Blessing of Heaven, the use of it must not be, to support Li­berty and Luxury, and to carry the [...] [Page 175] Hearts with greater violence to the World; [...] for their Subsistance in this Life, and to furnish them with means of gaining that, which is Eternal. That tho' by this Bounty of God, they are not in a neces­sity of Working for Bread, yet they have still Heaven to Work for; and if they let their Estates be the Occasion of Neglecting this Duty, they cannot expect new Mercies, who live in the constant abuse of what they have already receiv'd. That tho' that, which the World calls the Life of a Gentleman or Lady, is in esteem here with Men; yet there is nothing in it self more Contemptible, [...]nce 'tis a Renunciation of all that is Sub­stantial and Serious, and busie in nothing, but in running after Shadows, and Court­ing of Smoke. 'Tis set in Opposition to Heaven, first in abjuring that Penance of labor, which God has impos'd on all, and th [...]n in making its whole Business to mag­nifie those very things, which God has condemn'd for the most Abject and Con­temptible: All that it esteems and seeks is Vanity, Sense, and the Opinion of Men; from which, tho' none on Earth can be wholly exempt thro' the Weight of Corruption, yet to make these the de­sign of Life, to admire, desire, seek and give all for the Purcha [...], as is the Busi­ness [Page 176] of this kind of Life, is so very Me [...]▪ Absurd and Foolish in the Christ [...] Scheme, that the Laborious Porter and Plowman have much the preserence to this kind of Flutter. This Truth, so conform to the Gospel, ought to be well imprinted in Youth, that so they may rather fe [...] than love it, and become by degrees to esteem more of plain but wholsom Meat, than gilded Poyson. For this End Pa­rents go very much out of the way, when by the Soft, Nice and Vain Education of their Children, they take Pains in Teach­ing them to be in love with all those things, which the Gospel condemns as Fol­lies and greatest Impediments, to Salv [...] on; and thus by the Expressions of [...] Natural, but not Christian Love, set then early in the Broad Way, even the Way to Damnation; in which, by the help of an Idle Life, they often Live to see them so far advanc'd, as to despair of their recovery. Whereas it ought to be their continual Care, to arm them by a better Method, against these destructive Snares, into which those, who are Born to Estates, run with too much Eagerness of themselves, without the help of such Instructions. Wherefore, instead of teaching them to admire Vanity and Idle­ness, they ought to Train them to some [Page 177] 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 [Page 178] gives of it, declaring it to be one of the Works of the Flesh, which they that [...]▪ shall not inherit the Kingdom of God. Gal. 5. 21. and in another place number Drunkards in particular amongst those, who shall be excluded from Eternal Life. There cannot want more than this for the discouragement of Christians from this Vice; for if they believe a future State▪ and have this Sentence of Exclusion pro­nounc'd by his Mouth, on whom de­pends their Eternal Lot; as they see the Vice already Judg'd, so are they, if, by a timely Repentance and Amendment they disengage not themselves from it: Without this there is no place left for Hope; but as they live in a desperate State, so they will likely come to Die in Despair.

The Reason of this so positive Sentence is Obvious from the consideration of the Crime, in general; for since 'tis so expresly forbid in Holy Writ, whoever lives in the Practice of it, lives in an express Disobedi­ence and Contradiction to the Will of Go [...] and if doing his Sacred Will be indisp [...] ­sibly necessary for Salvation, Disobedi­ence, and the Contempt of it, can be [...] less, than renouncing all Hopes of Mercy, and the Happiness of a future State. [...] the Consideration more in Retail, [...] give greater Light to this Truth.

First then, if we consider it in its Im­mediate Effect of overwhelming the Judgment, and drowning Reason; in the Oppression of these Faculties we see this Crime so wholly disabling a Christian in the performing of all Duties, that he is quite unman'd, and basely degraded into a Brute. This is an Affront to his Crea­tor, in unmaking himself what God has made him; and whilst it renders him uncapable of satisfying any one Obligati­on belonging to him, either as Man or Christian, it makes void all the Design of Heaven, in those great Mercies, which has been done for him in the Works of our Redemption and Sanctification.

Secondly, If we consider the hazards of Sin, to which a Man exposes himself by this Vice; for Reason being dethron'd, all the Passions are now at liberty, and without any controul, run into all the Ex­travagancies of Lewdness and Prophane­ness, to which his Natural Corruption [...]ds him.

Thirdly, If we Reflect, how many Evils generally attend this one, in the Encouragement of all that is Prophane and Sensual, in the ill Example given, [...] drawing others into Sin, in the mis­ [...]ding Money and Time, in the Dis­order and Difference it causes in Fami­lies, [Page 180] in the Ruin of Estates, and bringing Wife and Children into Distress; besides the infinit Neglects occasion'd by it in all Spiritual Duties; for as a Christian ac­custom'd to this ill Habit, becomes insen­sibly so Dull and Sottish, as to be little touch'd with the Concern of another Life; so all Disciplin is altogether lost in his Family, by his disorder, that no­thing can be perform'd with any tolerable Regularity or Comfort. Now while one Evil is so unhappily Fruitful in bringing forth so many other Evils, and too often Tramples on the whole Law of God; while Men are sporting with their Neigh­bors Souls, while they have their Drink mix'd with Blasphemies, while they swallow down the Comfort of their Fami­lies, and have their Cups running over with the Blood of Widows and Orpha [...] who are wanting Bread, because the [...] deny them their due; it can be no wo [...] ­der, that this Vice is condemn'd, by [...] positive a Sentence of God's Sa [...] Word.

And tho' such, whose strength of Bra [...] secures them against the loss of their Rea­son, may think themselves exempt fr [...] the Crime of Drunkenness, yet, bating th [...] one Point only, their Guilt is still [...] same: For if they Examin the Time a [...] [Page 181] Money they throw away, the many Sins [...]ending their Entertainments, the Snares they lay before others in drawing them into Excess, and wickedly Triumph­ing over their Weakness, the Indisposi­tion they bring upon their own Souls, as to all the Duties of Eternity, the Com­forts they take from their Families, the ill Example they give to Friends, Chil­dren and Servants, the Injury they do to their Estates, the Preference they give to their Inclinations, in feeding these with what Justice demands for the Pay­ment of Debts, the Prejudice they do to their Health, and to all the Gifts of Na­ture, by which God enabled them for great Services, both for his Honor and Public Good, and by their Sottish Humor, they have made all useless: If [...] Ex­amin, I say, these general Circumstances, besides infinit others, which occasionally happen, and are best known to God and themselves, and see, that being Born for Working out their Salvation, and bless'd with Health and Plenty for doing good in their Generations, they let their Fondness of Company, and Drink, take them from all other Duties, so as to live almost without the Concern of an­other Life, they will have no Reason to presume of their Innocence for not losing [Page 182] their Senses, but will find Guilt en [...] to draw upon them the Sentence of the worst of Drunkards.

The Sight of the Crime and its Punish­ment, may be enough to raise a dislike of it, even in those, who are most engag'd, especially at such a time, when they give themselves liberty to think. And if Reason and Faith had any Power with them, the Sense of present Inconvenien­cies and future Punishments, would p [...] them upon considering the most effectual Means of delivering themselves from the Slavery of this Vice. And if they are so unhappy as to enter into this Deli­beration, what way are they to take?

The very same, which some of the [...] are oblig'd to, when by repeated Exces­ses, [...]ey have brought themselves into such a dangerous Distemper of Body, that if they quit not their usual Method of Drinking, they can expect nothing, bu [...] immediate Death. For as then Necessity forces them to forsake their Company and Drink to observe Prescriptions and Rules, to consider in every thing, not their Inclinations, but only what is pro­per for mastering their Distemper; so they are to proceed in the Case propos'd, letting Reason and Faith have the same Effect upon them, as the desire of Health. [Page 183] For, tho' they have no Disease of Body, yet they have of Soul, and such an one, as is certainly Mortal. And in this Case Reason and Faith assure them, that if they take not speedy Care to master it, they may infallibly look for Death; a Death, which is Eternal; they have this Assurance from the Mouth of that Phy­sician, who has a perfect Knowledge of their Distemper, and the Consequence of it; he gives them no Promise of Time, but, instead of this, positively tells them, they are not secure of a Day, but that this very Hour they may be snatch'd away. If they pursue their usual Course of Company and Drinking, they certainly encrease their Disease, and hasten Death. What then are they to do in these Circum­stances, but supposing themselves to be desperately Sick, take the same Method by Choice, for the Cure of their Souls, which Sickness would oblige them to for the Health of their Bodies?

They have then no surer way than to consider the Company, that is, the general Occasion and Encouragement of their Excess, and resolve upon withdrawing from it: They are to consider the Drink, that is most inviting, and if it be not advisable at once to bid it Farewel, at least to appoint certain Limits not to be exceed­ed, [Page 184] or wholly to Abstain some determi­nate Days. They are to observe Ho [...] for Retiring Home at Nights, and not venture into such places, where they have been formerly drawn into Intemperance. And for greater security, they are to think of some Business either at Home [...] Abroad, that may be the daily Employ­ment of their Thoughts and Time; and amongst all their Acquaintance, make Choice of some, whose Sobriety and Ex­perience may be an Encouragement to their Undertaking.

These Directions some may follow, without any other difficulty, but what is within themselves; but the Circum­stance of others may not be so easie, whilst they know not how to deliver themselves from Importunity, Reproach, and Occasion, which are too Powerf [...] for them. Wherefore these cannot [...] better than to think of some place, [...] which they may withdraw for a time [...] least, so to avoid these Provocations, and by an undisturb'd Application of thei [...] Mind to Exercises of Piety, strengthen their Resolutions against their return. Those are happy Opportunities, which some Foreign Countries afford, of having Families of Pious and Exemplar Persons, into which all those have liberty of reti­ting, [Page 185] who find the World and its Corrupti­o [...] too powerfully prevailing upon them, and desire, by the admirable Convenien­cies of such a Retreat, to overcome their ill Habits, and be provided against their usual Snares. What we want of this kind, may be in part supplied by an Industrious and Resolute Mind, which, upon consult­ing Friends, may find some Convenience, where separate from their Acquaintance, and by the help of a Pious Director, they may have Opportunity of looking back upon the Danger, in which they have liv'd, improve the Grace, which is given them, and arm themselves against future Oc­casions, which after such an Interruption, may with more Ease be resisted. This is one of the Methods generally observ'd for recovery of Health, and changing an i [...] Habit of Body; nothing being so Mo­dish, as going into the Country, and seek­ing Change of Air. And were there but a like Concern for Soul, would not this be sufficient to suggest to them, what they ought to do, for bringing it to a bet­ter Habit; and not dwell on in an Air, that is Infectious to them, when by a remo­val, they may easily find that, which would so much contribute to their Amend­ment?

But in whatever place or manner this be [Page 186] undertaken, there must be expected grea [...] difficulties in the progress of it. Fo [...] ­ture being thus Contradicted in what i [...] most pleasing to it, and Custom has ma [...]e almost look like Necessary, the Inclinati­ons must be very violent, which are to be overcome, and by their frequent retur [...] will afford matter for a lasting War. [...] since this Victory is absolutely necessar [...] for their Temporal and Eternal Good and the difficulties are only such, whic [...] by a Vicious indulgence they have rais'd t [...] themselves, there's no Remedy, but i [...] fighting their way thro' them, by freque [...] Self-denials endeavoring to break all the [...] force, and gaining now that ground [...] Resistance, which they have lost by yiel [...] ing. This is a Trouble, which ca [...] be excus'd, but must be submitted [...] a necessary Punishment of past Faults, [...] for the obtaining a future Peace; th [...] must now carry the Burthen, they h [...] on their Shoulders, and remove the St [...] bling-blocks, they have laid in their w [...] And as for any easier Method, of Confes­sing their Sins of Intemperance, witho [...] observing these Rules for their Amen [...] ment, 'tis to no purpose, but only to [...] buse the Sacraments and themselves. N [...] that the Power of the Keys is to b [...] question'd, or the Effects to be doub [...] [Page 187] of a Sincere Confession; but that such Confessions are not Sincere nor Sacramen­tal, but Lame, Deceitful and Pharisaical. The Confession prescrib'd by Christ and his Church, is such as is accompanied with true Repentance, with a Change of Heart, involving a Detestation of past Sins and a Resolution of forsaking and punish­ing them; if it has not this Spirit of Con­trition and Satisfaction, '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 promis'd Forgiveness; but a Punishment for Mocking God, in pretend­ing to Repent, and making no preparation against their returning to the Vomit.

I know, they may easily have Thoughts of Repentance, and upon considering the Vicious Habit, in which they are en­gag'd, [Page 188] be Troubled at the ill State of the [...] Souls, and have Desires to Amend: [...] how short does this come of a true Repen­tance, if they do not Consult upon Means for mast'ring their Evil, and resolve upon putting them in Execution? If they had not already had sufficient Experience [...] their own Weakness, they might have s [...] Confidence in their Desires of Amend­ment, and not be so Nice in descending to particular Remedies: But since they see, how unable they are to bear either Im­portunities to Drink, or the Reproaches of being Sober, how easily they are drawn into Excess, without intending i [...], and that every little pretext is enough to bring them into the Occasion; they m [...] hence see, that being troubled at the [...] Weakness, and the Desires of overcom­ing it are not sufficient for their Repen­tance, except at the same time they lay the Ax to the Root, and cut off the Occa­sions of their Evil; for thus only can the [...] Desires be prov'd Sincere and Effectual▪

They are therefore oblig'd to come to more Particulars; and since the Love of Wine and Strong Drink brings Death to their Soul, they must prevent this Dan­ger, either by a total Abstinence, or a strict Moderation; because '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 esteem'd Contagious to [...]hem, and to be avoided for Health sake, [...]s much as if they had the Plague.

If keeping up the Spirits, or driving away Cares, be a Perswasive, they must prepare against this Folly, by the Princi­ples of Christian Wisdom, and not seek a Remedy worse than the Disease, nor Cure an ordinary Indisposition, by ta­king Poyson. Oppression of Spirits and Trouble have in the Gospel-Dispensato­ry more becoming Helps, such as will either remove the Disease, or make an Advantage of it: '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 En­crease them.

If the Fear of being reproach'd for Sobriety draws into a Compliance, so [...] Pains must be taken for establishing the Soul in better Principles, such as may teach them to esteem the Reproaches of ill Company more honourable than their Applauses; for 'tis the Christian's Ho­nor to be ridicul'd for avoiding Sin. And this is the best Recompence they can make for their past Disorders: For if formerly, by their ill Example, they have given Encouragement to Sin, Ju­stice now obliges them, by a more th [...] ordinary Regularity, to make Reparation for those Follies. Therefore S. Peter cries out to them, Sufficit praeteritum tempus ad voluntatem gentium consummandam, his q [...] ­ambulaverunt in vinolentiis, 1 Pet. 4. [...]▪ 'Tis enough, that in your past Years, yo [...] have abandon'd your selves to the Pas­sions of Unbelievers, living in Drunken­ness, in Gluttony, and Excess of Wine. Now let your old Companions have oc­casion to wonder, that you concur not with them, as you have done, in their Excesses and Luxury, let them Revile and Blaspheme you. This is the Sub­stance of his Advice, and must be the Sign of their Conversion; for if for the Cause of Virtue and Duty, they cannot bear the Raileries of Sinners, 'tis an Ar­gument [Page 191] of their not being yet true Disci­ [...], who have more Regard to the Breath of Men, than to the Will of their Master. Tho' to favor them too [...]n their own Weakness, they need not fear the Loss of their good Opinion, [...]ce whatever be their Expressions over their Cups, if ever they come to be seri­ous they will certainly esteem their Con­ [...]uct, and admire their Constancy, in not being prevail'd on by importunity, to hazard a Relapse into their former In­ [...]emperance. It will be applauded at [...]east by all sober Friends; and if they [...]ould possibly fail of this, they would [...]ave the Joy of Angels in their Conver­ [...]ion, to recompence whatever Loss they [...]uffer in the Opinion of Men. So much Courage therefore ▪tis necessary they [...]hould obtain, for otherwise, there can [...]e no Solidity in their Resolutions, if [...]hey are yet so weak, as to be laugh'd out of their Duty.

These and such other Particulars must be the Concern of these Christians, as often as they think of Repentance; for having, by their Irregularity, brought a general Weakness on themselves, their Conversion obliges them to provide a­gainst it, by considering all the Hazards before them; and whatever Difficulties [Page 192] 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 Practice of Unbelievers; whilst thei [...] Faith having no part in the Conduct [...] their Lives, they abandon themselves [...] the Guidance of their Passions, even li [...] those, who believe not. And hence, [...] question not, may be dated the Over­throw of so many Honourable Familie [...] who having been Eminent for Piety, a [...] now Open to all the Corruptions of [...] Vicious Age. The Love of Company and Drink have brought all Discipl [...] into Contempt upon this, Disord [...] grow, Intemperance is favour'd, the [...] encourag'd; with this come in all its A [...] tendants of Sensuality and Prophanene [...] none are welcom, but those, who a [...] bold enough, to laugh at all that is Se [...] ­ous; the Vineyard being thus laid ope [...] to Swine, what must become of the Fruit▪ All is wasted by degrees; Impiety an [...] Irreligion take Root, and those, whose Plenty and Education give them many Advantages, and fit them for being Ex­amples of Honor, Piety and Justice, a [...] the most Scandalous of all that profe [...] Religion, and are Eminent in nothi [...] [Page 193] but in out-doing their Neighbors in all that is Vicious and Dishonourable.

This is a severe Judgment of God for the Abuse of his Blessings, and I wish it extend not yet further; for when I see, amongst so many Families yet left, how very few there are, that keep up Chri­stian Disciplin, and live according to what they profess; but all generally go on in the Ways of those, who have al­ready miscarried, in all manner of Ex­cesses and Prodigality, I cannot but ap­prehend this as a Sign of God's Wrath, and that they are design'd for Ruin, who are thus permitted to seek Glory in their Extravagancies. I wish therefore, those, who are concern'd, would by a timely Reformation, disarm that Hand, which they have provoked to do Justice upon them, and permit their Houses no long­er to be the Harbor of Disorderly Per­sons, and Schools of Intemperance, for the Corruption of the Unwary, and ma­king those Masters in Iniquity, who are already corrupted; but bring all under better Disciplin, even the Disciplin of that Gospel, which they profess, and by [...]ts Direction, learn to live Soberly, Pi­ [...]ously and Justly; making use of God's Blessings for the gaining of Heaven, edi­fying Unbelievers in the Practice of Reli­gion, [Page 194] and doing Right to all, where-ever it is due: For thus only can they make Atonement for past Scandals, and turn away the weight of God's Justice, which is falling on them and their Genera­tions.

And for those of a lower Rank, who have the greatest Part in the Penance of Sin, in gaining their Bread by the Sweat of their Brows, is it not a Shame they should make void all their Labors, both as to this World, and the next, by their Love of Ale-houses and Pots; there sporting away at Night what they ga [...] with Toil in the Day, and swallowi [...] down what should be the Comfort [...] their Families, the Provision of their Chi [...] ­dren, and Support of their Old Age [...] This is a piece of ill Husbandry; le [...] pardonable in these, because they kno [...] the Difficulty of gaining their Mone [...] they know their Children have no oth [...] Dependance, but on their Labor, and, [...] they come to be disabled by Sickness [...] Age, they have no Rents to secure the [...] against Distress. They see likewise [...] many Instances before them of this [...] Management, in so many Housekeepe [...] thrown into Prison, so many quitti [...] their Dwellings, and leaving their Fa [...] ­lies to struggle with Misery, that o [...] [Page 195] would think, the many Tragedies wrought under Ale-house and Tavern Roofs, were enough to put these in Mind of their Danger, and make them think them­selves unsafe there, where so many have perish'd before them. And yet to see these Houses so throng'd, and Men, for the Brutish Satisfaction of a few Hours, to betray themselves and Families to Beggary, to be the unnatural Execution­ers of their own Children, to lose their Reputation in this World, and their Souls in the next, is enough to make one think that all these have renounc'd both Religion and Reason, and that all the Happiness they know of is center'd in a Bottel. Unhappy Wretches, who know [...]ow to venture so much for Drink, and [...]o little for God; who being call'd to [...]rovide for Eternity, drown all the Care [...]f their Souls by Intemperance, till they [...]ome to laugh at length at themselves, [...]or saying they believe in God!

Not that I can reprove these laboring [...]en, in seeking some Relief for their [...]abors; this is necessary for them; but [...]hen, as their Labors are Christian and Commendable, their Recreations ought [...]o be so too. Wherefore I could wish [...]ll of this Rank would follow the better [...]xample of some few; who having their [Page 196] Meetings appointed, make not them Clubs of Intemperance and Impiety, but the Encouragement of all that is Pious, Sober, and Edifying; where Cheerfulness or Drink is not excluded, but all restrain'd within such Limits, that while by the [...] innocent Conferences they seek some Di­version, they take Care to prevent all Dan­ger of Excess, and shew their Aversio [...] to the Consequences of it. Where, in­stead of wasting their Gains, they make Charitable Contributions, as their Cir­cumstances will allow, and draw Bles­sings on their Families, by their Provisi­on for the Poor. Where, instead of pro­moting Prophaneness, they banish it fro [...] their Meetings, and become Monitors o [...] whatever Failings they observe in eac [...] other. This Regularity of these Me [...] Illiterate and Working Men, is a Pro [...] that, corrupt as the World is, there m [...] be Recreation without Excess; and th [...] were Men as bold in promoting Virtue Vice, there might be as many Confrate [...] nities for the Encouragement of Mod [...] ration and Piety, as there are now Ch [...] of Sensuality and Intemperance. [...] question not, but the Exemplarity [...] these Men will rise up in Judgme [...] against infinite Numbers, to the Conf [...] sion of all those Pretexts, by which the [Page 197] excuse their Disorders; and that the Charities they do out of their small Stocks, will be the Condemnation of their ill Management, who being provi­ded with Plenty, without Labor, let their Passions defraud the Poor, and spend on their Vices, what might be the Relief of the Miserable.

CHAP. IX.
Instructions for Christians, sub­ject to Animosities, Conten­tions, &c.

THE great Difference there is in Hu­mors and Interests, give such fre­quent Occasions of Misunderstandings, that whoever thinks of wholly declining these, must quit the World, and all man­ner of Conversation. Avoiding Enemies is not enough, since Friends afford Mat­ter for them; entring into Religion will not do, since the most Regular Cloysters are not priviledg'd against them. It being therefore in the Power of very few to become such Ermits, as to live in the World, and yet wholly separate from it, [Page 198] and the Circumstances of most obliging them to Variety of Commerce with it, it becomes a necessary Lesson for the ge­nerality of Christians, to learn how to live in the midst of these Occasions, and not be overcome by them; that is, to meet with endless Provocations, and be so pre­par'd against them, as not to admit of Animosities, nor have any part in any Sin­ful Contentions.

The Necessity of this Lesson arises hence; that Animosities and Contentions are Passions, which blind, or so darken the Understanding, that it is not capable of judging aright in the Matter before it; but being unhappily byass'd by Self-Love, or Interest▪ is expos'd to infinit Mistakes, in taking all favourable Appearances for certain Truths, and many Suggestions of Passion, for the Evidence of Reason; and hence is in danger of pleading for Frauds and Injustice as Lawful, and going on in the Breach of Charity, as in the way of Safety and Peace. Now since there is no Degree of Virtue or Learning secure against these mischie­vous Effects of Passion, if once they open their Breasts to it, but are in Danger of being led into these Precipices, there's a Necessity of being provided against it.

2dly, There is another Principal Head of this Necessity, because the Duties of Religion, and even those, on which the Grace of God, and our Salvation, very much depend, cannot be duly perform'd, but with a quiet and compos'd Mind; and if this be disturb'd, all is fill'd with Distractions and Tumult: Now there be­ing nothing, that gives greater Disquiet to the Spirits, than Animosities, and Con­tentions, which are ever putting the Soul upon Pleading, Justifying, Reproving, Questioning, Condemning, and all the Confusion of the Bar; hence the Chri­stian, who is solicitous for the just Dis­charge of his greatest Duties, sees a Ne­cessity of shutting out all these uneasie Passions, that so he may be in Possessi­on of himself, and in true Liberty of Spirit, be capable of satisfying the Obli­gations of his Character.

These two general Heads, which shew the Necessity of this Lesson, if duly con­sider'd, furnish Motives for the Practice of it. For here the Christian sees the Dangers and Mischiefs of Animosities to be so great, that whatever Right he pretends to do himself, he must certainly be a Loser, in admitting them, and there­fore upon a Principle of a very allowable [Page 200] Self-Love and Interest, he must stand ever prepar'd against them.

Upon this Principle of consulting his own Peace, and doing himself no Harm, he may make his Defence against all the Occasions of this Evil: First, In dissem­bling, or taking no Notice of what he hears or sees. Secondly, In supposing many things to be said and done unad­visedly, without any design of that Evil, which they seem to carry with them. Thirdly, Of the Person being himself troubled at what he has thus rashly said or done, and desirous of its being pass'd by in Silence. Fourthly, By not admitting Relations of what o­thers have said of him; and suspecting every Relation of this kind to be far from Truth. Fifthly, By avoiding Posi­tiveness in all Debates of Indifferent Matters, and seeking rather to overcome by yielding, than disputing. Sixthly, By using no manner of provoking Words, and conniving at such Expressions in others. Seventhly, By not setting up to contradict the Humors of Equals or Bet­ters. Eighthly, By passing over what­ever humorsome or peevish Expressions are found in Letters. Ninthly, In never undertaking to Expostulate or Reprove, when he is Disturb'd, or Angry. Tenth­ly, [Page 201] By never Reproving upon Supposition of a Fault, but after a full Enquiry into the Matter. Eleventhly, By not regarding what belongs to Form only, and Cere­mony. Twelfthly, By enquiring, in all Matters of Difference, what Methods can be found for a peaceable Accommoda­tion. Thirteenthly, By considering, in Business of Concern, whether setting down, with some Loss, be not more ad­viseable, than contending for Right. Fourteenthly, By never letting fall Words, or expressing Resentments before Per­sons, who are likely to repeat them to the Party concern'd. Fifteenthly, By not reproving in Publick, what may, with more Hopes of Success, be spoke in Pri­vate. Lastly, By endeavoring to meet, in the beginning of any Difference, with the Person concern'd, and not let it grow, by giving place to Jealousies, Mistakes, and the Indiscretion of others, who are often Indiscreetly busie in such Cases.

By observing these Rules in their pro­per Places, may the Christian preserve an Interior Peace in all kinds of Pro­vocations, or at least prevent a present Disturbance from growing to a Head. And tho' this cannot be done without Self-denial, in suppressing the Effects of natural Impatience and Passion; yet [Page 202] upon Consideration, that this is necessa­ry for avoiding the Danger of acting a­gainst the Principles of Charity, and of rendring himself uncapable of his greatest Duties, he sees so much of his own In­terest in so doing, that he willingly em­braces this lesser Difficulty, for the avoid­ing a greater, and by this Patience, en­deavors to be ever in the Possession of his Soul.

Thro' the want of this Care, are oc­casion'd the infinit Animosities and Dif­ferences, which are in the World, and are the great Reproach of that part of it, which is Christian. Men are sensibly touch'd, with every thing, that thwarts their Humor, that crosses their Inclinati­on, that does not answer those nice Pun­ctilio's, which they have set up as the Standard of Respect and Civility; and for want of a little Prudence and Patience, in passing by such ordinary Provocations, they, without Foresight, engage them­selves in such troublesome Circumstan­ces, upon pretext of righting them­selves, as to destroy all their Inward Peace, and insensibly transgress the Bounds of Piety and Charity, so as to live in the Profession of Christianity, without Charity, which is the Life and Spirit of a Christian. Indiscretion and [Page 203] 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 judg'd from such Symptoms, there is less Wis­dom, and more Passion in them, than is agreeable to the Gospel-Temper.

The Indiscretion easily appears in their ill Management of ordinary Provocations; which, if neglected, like a light Cloud, would soon pass over, and by their busie Impatience, is improv'd into a Storm. It appears, in their drawing themselves into great Troubles, by not bearing that, which, at first, was but inconsiderable: It appears in bringing upon themselves the Necessity of great Humiliations and Self-denials, for composing those Diffe­rences, which, by an ordinary Humility, might have been prevented.

And this must be the Subject of a se­cond Instruction directed to those, who have not been so Wise, as, by a discreet [Page 204] Patience, to prevent Misunderstandings growing to a Head, but live in profess'd Differences with their Neighbor, such as the Spirit and Charity of the Gospel will not allow. And that these may appre­hend what their Duty is, they must con­sult the Spirit of God, and from thence frame a true Judgment of the Circum­stances, in which they are. This will in­form them, that such as love not the [...] Neighbor, do not love God, but abide in Death; that the Love of our Neighbor is the Sign and Proof of being Christ's Di­sciple; that '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 Neighbor, as is com­manded, must look upon themselves as already judg'd; and that whatever Good they otherwise do, in Prayer, Fasting and Alms, tho' they should distribute all to the Poor, and give their Bodies to be burnt for their Faith in Christ, it will avail them nothing; neither can their [Page 305] Damnation be otherwise prevented, but by making Peace with their Neigh­bor, and returning to that Duty of Cha­rity, which God indispensibly demands from them.

Thus is their Case stated by the Spi­rit of God, so that there is no place lest to flatter themselves, with the Hopes of doing nothing, but what is justifiable, and of being in a safe way; but they are in a Necessity of making up that Breach, in which they live, and on this Condition only can they be in a Possibility of future Happiness; they must either be in Cha­rity with their Neighbor, or else never hope to see the Face of God. '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 Neighbor, 'tis plain, they chuse to themselves Damnation; and so long they live in this unhappy State, as they live in the Breach of Charity; and for all that time, God will neither hear their Prayers, nor accept any Services from their Hands. How miserably▪ Blind therefore are all those Christians, who having no Security of their Lives for one [Page 206] Moment, venture to live on in this Un­happy State, even the State of Damna­tion!

But what are those Christians to do, who desire to compose Differences with their Neighbor? They are to do all that, whatever it be, that can be necessa­ry and just on their parts, for coming to a good Understanding, and making up Peace. They are to make whatever Ac­knowledgments and Satisfactions, Ju­stice can require: They are to stoop to the greatest of Humiliations: They are to forgive the greatest Injuries; they are to connive at the greatest Affronts; they are to remove all faulty Occasions of Difference, and not only be in a Dis­position of making Peace, whenever the other Parties shall require it; but pre­vent all such Demands, by manifesting their Desires of Peace, by making Over­tures, and soliciting for it.

Nothing of this can be done, without Contradiction, and doing Violence to Nature; especially, where the Fault seems to be on the other side, and their Un­worthiness or Malice, renders them un­deserving of all such Compliance. But however undeserving they are, it must be done. Heaven is to be purchas'd by many Self-denials; 'tis a general Rule, and here there can be no Exemption. [Page 307] If the Parties are unworthy, and deserve it not, Christians are to do it for their own sakes, for their Salvation, and in re­spect to him, who commands it, and sub­mit to many Contradictions in their Be­half, whose Sins had made them unwor­thy of such Mercies. God therefore is to be regarded in all such Humiliati­ons; Heaven is to be consider'd in such preventing Condescentions; they are to be look'd on, as part of those Trials, which however great, yet bear no Pro­portion with that Glory, which God has prepar'd for those, who are Faithful in their Duty to him. He has taught us, that to shew Expressions of Love to those only, who are our Friends, is no more than the Heathen, Publican or Pharisees do; and that there is no Entrance into Heaven, for those, who exceed not the Justice of the Scribes and Pharisees. The Unworthiness therefore of others is to be no Barr to our Duty; we are to do what God requires, whether they deserve it from our Hands or no. He commands us to Love, to be in Charity with, to Pray for, to do Good to all; and if some, by their perverse Temper, or by the ill Offices they do, raise in us a dislike, or even render us averse to their ways; yet this Aversion of Nature is not to withdraw us from the Obedience we [Page 208] owe to God; his Law ought still to pre­vail in our Hearts, and his Command of Loving, and doing Good to such Neigh­bors, is to take place of all those Argu­ments, which Nature suggests in their Disfavor: Otherwise, we cannot be the Children of our Father, who is in Heaven, but the Disciples only of the Old Man, in following that Corruption, which is the Inheritance of Sin. If then, there are some, who Revile, Perse­cute, and Hate us, and are our profess'd Enemies, the Will of God is still to be our Rule, in regard of them; we are to Love, and do Good to them, because God demands it of us, and has declar'd it ne­cessary for our Eternal Good.

This is the Law and the Gospel, and every Christian, by his Profession, un­dertaking to observe it, sees in this, what he has to do; he is to preserve Charity, whatever it Costs him, and must omit no sort of Expedients for the recovery of it, if it be lost. He must treat Enemies as Friends, and by all Expressions of Re­spect, and Arguments of Good-will, labor to Convince those concern'd, of his sincere Desires of Peace and a good Cor­respondence. He must not, in composing Differences, attend either to the Dictates of Pride, or the Common Sentiments of the World; both these concur in their [Page 209] 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 Dishono­rable not to resent Injuries; that if Dif­ferences are to be made up, those ought to sue for it, who have been the Aggres­sors in the Provocations given: Thus Pride, Corruption, and all their Abettors, plead against Charity, and Encourage the keeping open whatever Breach has been made in it.

But the good Christian is not to regard such Arguments, nor frame his Judg­ment of what is Mean or Honorable by the false Weights of the World: He has made Choice of another Master, and from him must take all his Measures. And since he has inform'd him both by Word and Example, that the things, which the World undervalues as Contemptible▪ and Foolish, are most Valuable in the Sight of God, and the very things, which he has chosen, he must let this be the Rule of his Conduct; and hence be ever mind­ful, that what the World calls Honorable, in resenting Injuries, is to be set down as Foolish, in the Christian's Scheme; and what the World disesteems as Mean, in Humbly and Charitably inviting the Unde­serving to Peace, is to be valued by him [Page 210] as most Honorable: And that therefore when Misunderstandings and Contentions are to be remov'd, he is not to consider either his own Innocence, or the Degree he has in the World, or the Unworthiness or Provocations of the Adverse Party; but only what are the most Effectual Means for a Reconciliation; and remember, that 'tis the Argument and Duty of the Best Christian, to make the first Overtures to­wards it. This Humiliation or Stooping is most Honorable, because it has a near Resemblance with the Charity of God, and is a Participation of a Divine Excellency, which ought to be most desirable to a Christian. '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 Neighbor.

And in Case, thro' an unusual Obsti­nacy on the other side, his Endeavo [...] prove ineffectual, he has still this Com­fort of having satisfied his Duty, and that he has no part in whatever Differences are yet kept up: Tho', to secure this his inward Peace, he must not be conten­ted once to have made the Offer of [...] Reconciliation, but even after a Repulse, ought to continue in the like peaceable Disposition, and give Demonstrations of i [...] [Page 211] by expressing it to Friends, and temper­ing both his Words and Carriage with Freedom and Respect, as often as the o­ther Party is Witness of what he does. This is a Method will soften by degrees the hardest Nature, and therefore is not to be omitted by such, as sincerely desire to satisfie what is due to Christian Charity.

The want of this settled Disposition brings often Peace into Despair, whilst Christians seeing their friendly Offers re­ceiv'd with Scorn, seem now to conclude, they have done their Duty, and are dis­penc'd from the Obligation of making any farther Attempts; nay, that the Difference now is justifiable on their part at least, and that if they take a Liberty in descanting upon the other's perversness, '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, [Page 212] it would be still better; but to let fall such Words, as, when related, will infallibly gaul, this cannot be a proper Expedient for Peace, especially in re­gard, of those, whose uneasie Temper makes a Reconciliation very difficult.

This Caution has not only place here in Healing of Differences, but is likewise strictly to be observ'd in their very first Appearance and the Progress of them Misunderstandings cannot be always pre­vented even by those, who are most watchful in what they say and do. But in this Point is the great Difference be­twixt those, who are Wise, and others who are not so: The former being care­ful never to express their Resentments or at least, not to such, who can be sus­pected as likely to repeat them again; and when they have other Persons Witnesses of their Discourse, take occasion to make an Honorable mention of the other Par­ties concern'd, putting the best Con­struction on whatever mistakes have hap­pen'd, and thus, by Second Hands, de­signedly prepare them for Peace. But o­thers, whose Indiscretion makes then less Cautions, before all Company make known their Aggrievance, and justifying themselves, lay all the Blame on the o­ther side, and in this chuse many for Con­fidents, [Page 213] whose Gossiping Humor renders them incapable of keeping a Secret; by this means, whatever they say, is officiously related again; and that, which, if stifled or dissembled, would have been nothing, now by others help grows into a Quarrel, and by not seeing one another, and sup­posing all they hear to be exact, often be­comes endless. This is the Effect of ill Management, and there is no avoiding the Consequence, but by being more Wise in preventing the Occasion.

Q. But how are Differences to be made up, when all suppose right to be on their Side?

A. If the Parties concern'd have any tolerable degree of Discretion, there can never want ways of coming to Peace, if there be but Charity enough to desire it. Such will give great Allowances, on Con­sideration of so great a Good, and ra­ther strive to overcome by yielding, than stand out upon Terms. They will set down a great deal to Mistake, Over­sight, or Surprize; and what will not fall under these Heads, they will readily for­give, both because '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 apprehend as just, that they can think of no Reconciliation, but on their own Terms. If they are brought Face to Face, nothing appears, but Violence and Passion, such as wholly obscure the Truth, and render it impossible for any Friend to compose the Difference. And hence there is seldom any thing can be done, except only by obliging them to silence, and never to enter into any farther De­bate of the Matter betwixt them. This too will be difficult, because '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 hop'd, this Consideration will prevail, for yielding to what is propos'd.

Q. If a Christian has been in Enmity with others, does not he satisfie his Duty to Charity, if he forgives them?

A. If he sincerely forgives them from his Heart, as the Gospel directs, it can­not be question'd; but if he only pro­fesses this with his Lips, and still finds the Ulcer at his Heart, this is mocking the Precept, instead of fulfilling it? And this he is to suspect, if upon ordinary Occasions, he is ever ready to express his Resentments of the Injuries receiv'd; if he be deliberately pleas'd with the ill Opinion others have of them; if he re­joices in their Misfortunes, and puts the worst Construction on what they do; if he cannot see them, but with Distur­bance, and complies not with the usual Marks of Civility. Upon observing these ill Symptoms, he has reason to be jealous of himself, and fear, that howe­ver he pretends to have forgiven what is past, it is not sincerely from his Heart, since all these are evident Signs of an In­terior Disorder; and therefore he must not think, he has satisfied his Duty to Charity, but ought to take good Advice, how to do that to the Purpose, which will allow of no Deceit, but to his own Ruin.

Q. How far does Charity oblige him to go, in regard of those who have been, or are his Enemies?

A. The Gospel obliges the Christian to love his Enemies; this Precept is in a Matter, which all understand so well, that one would think, there could be no necessity of Expounding it; and yet Corruption has found so many favoura­ble Notions, that the Exposition of it cannot be excus'd.

This Precept then obliges the Christian to that common, or general Love, which excludes all Hatred, Anger, and Ill-will; so that the worst of Enemies must not be excepted in those Prayers, wherein he desires God to have Mercy on, Bless and Save all Christians; he must not i [...] Word or Action do them any Prejudice, nor in his Heart deliberately desire it, but must be ever in a Disposition of giv­ing them Assistance, both Spiritually and Temporally, if his Help be necessary fo [...] them. Whatever is less than this, comes short of that Charity, which the Gospe [...] prescribes. And therefore, as for those mention'd above, who say, they have for­given all Injuries, and yet, upon all Occa­sions, are ever ready to give him con­cern'd an ill Word, and do him ill Offi­ces, and this with Reflection; '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 lov'd by the good Christian, and yet while he hates the Disorders, to which they are subject, he may still have such a Love for their Persons, as to wish them well, and de­sire to do them all possible Good. See, how a good Mother hating the Vices of an Extravagant Son, still preserves her Love towards him, and daily expresses it in her Prayers and Tears, and in her Endeavors of Reclaiming him. This was the Love of David to Absalom, and of S. Monica to her Son Augustin. Now as Pa­rents, notwithstanding the Vices of their Children, still retain their Love; so may Brethren too to one another, and all Christians being Brethren, God has o­blig'd them to maintain this Mutual Love: And there are sufficient Motives [...]o retain it. For as '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; [Page 218] because, whatever their Disorders be, they are still the Work of God's Infinit Power and Goodness, made to his own Like­ness, redeem'd by the Blood of Christ, Members of the same Mystical Body, still capable of the Divine Mercy, and of be­ing made living Members of the Hea­venly Jerusalem. These Considerations can never be so wholly stifled, as not to deserve their Love; what Men do i [...] themselves, may be justly hated, but wh [...] God has done in them, is still worthy of their Love. And since God has created them for Eternal Happiness, and united Christians in one Body, and one commo [...] Interest, no particular Unworthiness ough [...] to exclude them from having a part i [...] those Desires and Helps, which may be serviceable, for the accomplishing the Design of Heaven in their Creation an [...] Redemption.

As therefore in the Courts of Prince [...] Interest and Dependance make ma [...] dissemble Affronts, and treat those wi [...] the greatest Expressions of Honor, who [...] they truly hate: So, upon better M [...] tives, are Christians to do; if there b [...] any, whose Injustice or Malice raises the [...] Aversion, they must let the Arguments [...] their Eternal Interest prevail so far [...] all such Motions, as to suppress the [...] [Page 219] quite, as to all Appearance, and never permit them to carry the Soul beyond those Bounds, which God has set them. And this is to prescribe no more, than that General and Eternal Motives should over-rule all such, as are Private, and on­ly Temporal; and that while the Soul feels the Suggestions of Corruption, it should not yield to these, but make Choice of better for its Conduct: Thus it must do in all other Cases, where Inclination leads to Evil; and if it observes not here this Rule, it must not pretend to Virtue.

It being then a general Duty for all to Pray for all, and to be ready to afford Help, whenever Necessity demands it, particular Considerations must not make Exceptions against what God has thus establish'd by an Eternal Law; but what­ever these be, they must yield to the Or­der of God, and that must be done, which he prescribes, tho' Nature be A­verse to it. The Rule then must be fol­low'd, which Moses and Samuel practis'd towards the People of Israel: The former was exasperated against them, because of the Golden Calf they had made for their God; the latter, because they had contemn'd him and God, and demanded a King to be put over them; and yet [Page 220] under these Provocations they both ex­press a great Solicitude for their Good, and earnestly petition God in their Be­half: Forgive, says Moses, this People their Sin, or blot me out of the Book of Life. Far be it from me, says Samuel, that I should cease to pray for you. Their Anger proves no Barr to their Duty, and they still continue Zealous for the Peo­ple's Good, tho' they find their Hearts ex­asperated against them. Christians know how to do this, in regard of those, who have sinned against God; the Conside­ration of such Unhappiness raises their Compassion and Zeal, and they have no Difficulty, in contributing to their Amendment, both by Counsel and Pray­ers. All Christians ought to do so, in regard of those, who have Provok'd or Injur'd them: Such Offences are not to shut such Persons out from having a part in their good Desires and Prayers; such Offences ought not more to streighte [...] their Bowels, than others Offences com­mitted against God. The general Duty of Praying for, and Doing Good to all, must prevail upon those private Conside­rations, and God's Law must not be made void, because of such Caveats from Inclination. Thus far Charity obliges all Christians to do, in respect of their [Page 221] greatest Enemies, and there's no Power on Earth can dispence with them in these Duties, which God has laid on them; and whenever Passion under­takes it, 'tis by a Usurpt Authority, such as will never be acknowledg'd as Legi­timate.

CHAP. X.
Instructions for Christians, sub­ject to the Vice of Detra­ction.

THE first Remedy of this Evil, must be from the Consideration of its being contrary to that Rule of Charity, which being dictated by Nature, is con­firm'd by Christ in the Gospel, of not doing to others, what we would not have others do to us. A short Reflection on that great Niceness we all have, in what­ever concerns our Reputation, is suffici­ent to inform all considering Christians, what their Practice ought to be in this Point, and that they cannot say any thing, that is a lessening to their Neigh­bor, but 'tis a Transgression of this Rule, [Page 222] in doing to others, what they would not have others do to them. And then, if in making up their Accompts by the Dire­ction of the Gospel, they find this to be a Violation of Charity, and that the Breach of Charity is equivalent to the Transgression of the whole Law, such as is not consistent with the Grace and Love of God, they must presently dis­cover, that living in the Practice of De­traction, is living an Enemy to God, and in a State, which can have no Hopes of Inheriting the Promises. Now to Chri­stians, that have a Sense of Eternity, and a Desire of Salvation, what stronger Mo­tive can they have, of avoiding any Pra­ctice, than the Assurance of its being Dam­nable, and that whatever they do, in or­der to Eternity, can find no Acceptance with God, if this Obstacle be not remov'd which excludes them from all the Mer­cies of Heaven? To labor therefore in all the usual Exercises of Piety, as ear­nestly desiring to be Happy, and yet go on in this ill Custom without Scruple, is so very absurd, that it must be the Effect of a great Blindness, and can have no Parallel, but in the unaccountable State of the Israelites, in worshipping God and Idols too.

A Second Remedy, tho' one would think, it needed it not, may be in con­sidering the Consequence of this Evil, which by a sort of peculiar Priviledge in Iniquity, renders Pardon more difficult, and Repentance more ineffectual to the Offender, than in any other common Sin whatever. The Reason is, because of the great Difficulty, in making Restitution for the Injury done to the Person, whose Re­putation has been blemish'd by the De­tractor. 'Tis a receiv'd Maxim, approv'd by S. Augustin, that a Sin is not forgiven, except that be restor'd, which was taken away: If this be the Condition of Par­don, how can it be expected in a Case, where there scarce appears a Probability of such a Restitution? For when a Per­son is once defam'd, and a Scandal has taken Air, who is there, that knows the Talkative Humor of People, can contrive a way, to prevent its spreading, or for changing their Opinion, who have alrea­dy receiv'd the Impression? Gunpowder may be as well confin'd, that has taken Fire, or a Restraint put upon the Sea, when the Banks are broken down. For a Scandal once publish'd, thro' the Mali­cious or Indiscreet Temper of People, spreads beyond all Possibility of Recove­ry, Who then is there, that has faln [Page 224] into this perplexing Guilt, can make Re­stitution for the Injury done? And if no Forgiveness can be expected, but on this Condition, of restoring what has been taken away, who can separate the Guilt from Despair? This is the fright­ful Character of this Sin, taken from the Principles of S. Augustin, enough to ter­rifie any thinking Christian; for since all our Comfort is in the Hopes of Mercy and Pardon, what must the Anguish of a poor Soul be, when looking on himself, he sees his Sins, like that of despairing Cain, or those against the Holy Ghost, which shall not be forgiven, either in this World, or in the World to come?

'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 griev'd at it; and tho' he cannot make a full Reparation, is yet ready to do whatever lies in his Pow­er, and is possible to him, may there not be something more favorably pro­nounc'd of it, and even Hopes of Pardon allow'd; because, God, who sees the Heart, will accept of the Repentance, according to the Sincerity of such Desires, and not charge that as a sinful Omission, which is render'd impossible to him? Yet when this is concluded, and nothing [Page 225] is wanting of Mercy on the part of Hea­ven; where are those so truly Penitent Christians, as will submit to the Humili­ation of doing what lies in their Power for Reparation of the Wrong done? How few are they, who, having rais'd or publish'd a Scandal, will be perswaded to proclaim their own Malice or Rash­ness, for the clearing their injur'd Neigh­bor? This is the only thing they can do, and having it in their Power, Justice obliges them to do it. But who will do it? This Restitution is render'd so diffi­cult by Pride, that it may be reckon'd within few Degrees of Impossible. And what then will it avail, if God's Mercy be ready to Pardon, if the Offender be not ready to comply with what is requir'd on his part? This is in Supposition of the Scandal publish'd, being a Forgery. But if it be in a Matter of Truth, what then can he do? He cannot then own it as the Invention of his Malice; for this would be false, and it is not allowable, to make a Lie the Remedy of Detraction: And whatever other Way he can take, 'tis more likely to widen, than heal, the Wound he has made, in rendring it more observable. And is he then ex­cus'd from making Restitution, because it cannot be done? If this were so, he [Page 226] might soon come to Peace of Conscience; but it seems to be far otherwise; for ha­ving injur'd his Neighbor, the Obligation of making Restitution is annex'd to the Sin; the Obligation then remains, even, when he has no Means for satisfying it. A perplext Case; but who has brought him into these Streights? If it be thro' his own Fault, must not he be answera­ble for it? These are the unhappy Cir­cumstances of this Sin, whether in Mat­ter of Falshood or Truth; it carries the Sinner upon a Rock, which threatens an almost certain Shipwrack; and if there be any Hopes of escaping, it is so very uncertain, that I think, no Christian, that has any Concern for coming at length to his Port, will ever put his Soul in this Hazard.

These Two Considerations press with their whole weight on those, who push'd on by a secret Grudge, or profess'd Ma­lice, speak such things of their Neighbor, as must necessarily blemish the Reputati­on he has in the World, and render him Infamous. And here let those see, how far they may be concern'd, who without positively designing to prejudice their Neighbor, are ever forward, in relating whatever Passages they hear of others, tho' often very much in their Disfavor: [Page 227] and if the Subject of the Discourse be of such Persons, to whom, thro' Envy, or some Difference, they are any thing A­verse; here spare nothing, that can be said, but Censoriously Reprove, inveigh with Bitterness, and give a Turn to eve­ry thing, such as is most agreeable to their own prejudic'd Minds, but little favorable to those, who are the Subject of the Entertainment.

These, I say, ought to see, how far they are concern'd; for since the Good or Ill Opinion we have of others, is ge­nerally fram'd from the Impressions we receive, '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 conform'd to such Relations. This is certainly so, if the Person that speaks, has any Authority with the Hear­ers, and they have an Opinion of his Sincerity and Judgment; for such an one cannot let fall a Word, that is any ways lessening to others, but it is laid up, as a certain Character, and nothing shall be afterwards esteem'd true, but what is a­greeable to it. These therefore have a particular Obligation of examining this Point, and others are not to be excus'd from it.

The Reasons for examining it, are,

First, Because, if by their design'd or unadvis'd Discourses, others suffer in their Reputation, they then offend against Charity; and this being of the greatest Concern to Christians, no Custom ought to be allow'd, which is likely to entrench upon it.

Secondly, Because in all such Relations, there is Danger of offending against Ju­stice: For whoever considers the ge­neral Weakness of Men, in suiting what­ever they report to their own Inclina­tions or Affections, and by this Byass, ei­ther Magnifying or Diminishing what they say, and even Inserting their own Con­structions for Matter of Fact, will from hence find sufficient Grounds for suspe­cting the Truth of whatever they hear; and therefore, as often as they relate a­gain, what they have heard of others, must see in this a great Rashness, in ven­turing to report for a Truth, which very likely has not Truth in a Third Part of it. And if the Subject be in the Con­cern of another's Reputation, where ca [...] be the Justice of it?

Whoever has had but Memory enough to compare Reports with the Truth, which has afterwards been discover'd, must have seen enough to make him Jealous: [Page 229] But for the Unexperienc'd, let them con­sider what they must have read or heard in the Book of Kings. Absalom had kill'd Amnon at an Entertainment, at which were present all the King's Sons: And what is the Report brought to David? That all the King's Sons were slain. A­gain, in the New-Testament Christ had said in the Hearing of his Apostles, con­cerning S. John, If I will have him abide, till I come, what is that to thee? And what was the Report amongst the Bre­thren, occasion'd by these Words? They relate it, as the Saying of Christ, that S. John was not to die. In this Instance may be seen the Weakness, even of good Men, in relating their own Constructi­ons for Matter of Fact, and in the other, the Vanity or Rashness of Reports; and by these may be guess'd the Exact­ness all other common Reports have with Truth; for certainly, could the Accompt be made up, there would scarce be found One in Ten, but what would deservedly fall under the Scandal of being very un­like the Truth; especially in the Point of Reputation, where Envy, Malice, Va­nity and Rashness, are ever ready with their Pencils to lay on Colors, and after so much Practice, have never yet been able to draw any thing to the Life. As to [Page 230] reporting therefore any thing upon Hear­say, which seems Prejudicial to others, there is such an evident Hazard of Inju­stice, in doing it, that a wise Man can­not attempt it, without the Censure of being too Credulous; nor a good Man, but by forfeiting his Claim to that Character.

There is but little more Security in reporting what a Person hears or sees himself; for besides this being a greater Offence against Charity, in making stronger Impressions, by the Authority of certain Knowledge, which it carries with it; there is likewise a great Hazard of offending against Justice and Truth. For since the Good and Evil of every Action depend very much on the Mo­tives, Intention, and particular Conside­rations, which carry on him, that does it; and these are generally hid from us, tho' we can positively say, such an one did this, because we were Witnesses; yet when we come to descant on the Mo­rality of the Action, and condemn the Person as guilty of such a Folly, Sin or Imprudence; here we may easily be un­just Judges, and censure Innocence as Guilty. For how can we pretend to pass an equitable Sentence in any Affair, if we have never had it truly stated, but un­derstand [Page 231] it only by halves? There must be Rashness in such an Undertaking; and if by such a Verdict, is to be deter­min'd any Business of Concern, he that is so bold as to give it, may easily favor what is Unjust; and if ever he comes to have a Sense of what he has done, must make Satisfaction for the Wrong. This Hazard is generally in all those Cases, wherein we undertake not only to re­late Matter of Fact, but to give our Opi­nion of it, and censure Persons according to our own Sentiments, which cannot be excus'd from being Rash, because we are seldom duly inform'd of those particular Circumstances, on which the Morality of the Action principally depends: All then we can generally say with Truth, is, that such a thing was said or done; but to pronounce farther, must be with the hazard of Injustice. This we often ex­perience in many things touching our selves; and while we see People so often mistaking what we do, 'tis something surprizing, that this Reflection does not make Christians more cautious in what they pronounce of others.

And if we suppose some Cases how­ever, wherein we have a full Evidence of all Circumstances, there may be still an Injustice in the Relation, by making Im­pressions, [Page 232] tho' most suitable to what we have seen. For if a Person has said or done what was really Evil in it self, and Sinful in him, and upon Reflection, has sincerely humbled himself before God, and heartily repented of the Evil, must it not be unjust, to describe him under the Disorder and Guilt of Sin, when thro' his Repentance, he is now justified in the Sight of God? When Heaven is now rejoicing in his Conversion, must not Earth be Unjust, in representing him [...] Sinner, and painting him under all th [...] Deformity, which now has no Being? Again, if a Person has said or done a [...] Imprudent thing, and from the Relation of it, is describ'd under the disadvanta­geous Colors of Rashness or Indiscretion, which is often very prejudicial; may there not be in this a great Injustice, since it often happens, that Persons from the Observation of such Oversights i [...] themselves, learn to be more Cautio [...] and Wise, and are so far from being Worse for what is past, that they are considerably better for it? This is ofte [...] an Advantage Christians make of thei [...] Failings, in Point of Virtue and Discre­tion, and their greatest Improvement i [...] from the Experience and Instruction o [...] such Weaknesses. Whilst therefore the [...] [Page 233] World keeping a Record of such Fail­ings, and rating the Value of Persons accordingly, without taking Notice of the Advantage made of them, in so doing, uses very deceitful Weights and Mea­sures; there are none, who follow the same Method, and, upon the Confidence of what they have heard and seen, un­dertake to give Characters of Persons answerable to such their Observations, but what put too much weight of Truth, upon a Foundation, that will not bear it, and under the Presumption of Evidence, are often in Danger of being very Unjust.

Now there being so many Difficulties in this Subject of speaking of our Neigh­bor's Failings, that such Discourses are generally the Violation of our Funda­mental Duties, and often draw us into such a Guilt, that we are uncapable of satisfying for the Wrong we do, and [...]t us almost beyond the Hopes of Par­don; ought not all Christians, who are concern'd for a future State, set a Mark [...]pon this Vice, as upon a Rock of Scan­dal, and be Solicitous, in avoiding it, for [...]ear of Shipwrack? Ought not they to [...]ix some Rules, relating to this Matter, [...]or their safer Conduct, in a Way so very Nice, and where the Concern is of so [...]reat Importance?

And First, Resolve not to make such Discourses the Subject of their common Entertainments; because these being Daily, and almost Hourly, and such as must continue all their Lives, whoever is so little Circumspect, as to let these be the Occasions of Sin, will always live in the Occasions of Sin. Now this must be a great Unhappiness; for tho' in this State, we cannot be always remote from Danger; yet when our Circumstances come to be so, that our Common Enter­tainments, and Ordinary Recreations, are the Occasions of Sin, so as to be general­ly Criminal, what can be more dreaded by a Christian? Is not this to play with Monsters, and to make Lap-dogs of [...]i­ons or Bears? A Sport one would think too desperate for those, who Love them­selves, or are of a Fearful Temper. And is it not then surprizing, that those, wh [...] come nearest to this Constitution, sh [...] generally please themselves in a Dive [...] ­sion, which is so very prejudicial, a [...] has so much of Terror in it, that [...] enough to awe the Boldest, and kee [...] them at a distance?

2dly, Not to make such Discourses t [...] Argument of the greatest Friendshi [...] 'Tis a Practice too common: For ma [...] who, in mixt Company, know how, [...] [Page 235] 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 whisper'd over the Faults, and In­discretions of their best Acquaintance, Suspicions are confirm'd, and Probabili­ties are made Demonstrations; and that Friendship, which gives the Confidence, permits nothing to be question'd of whatever is related; but the suppos'd Obligation of Flattering one another, makes them act, as if they had no other Friend in the World. 'Tis plain, how much Friendship is abus'd in this Point: For the Principal, and only Christian De­sign of it, being to give mutual Help to one another in all that is Good, and especially in such a way, as may contri­bute to Salvation; here all is turn'd the wrong way, and it serves for nothing, [...]ut to make them hide each others Faults, [...]nd lay open their Neighbors, which is not helping to Save, but to Damn one [...]nother.

3dly, Not to let the Pretext of Com­passion and Piety make way for Detracti­on. 'Tis another Practice too general, especially amongst such as seem to have a Concern for Eternity. Their Consci­ence is not so harden'd, as downright to publish their Neighbor's Crimes, and ye the Itch of doing it is so very stro [...] that they know not how to contai [...] Therefore Piety is call'd in, and the De­vil is painted over with its Colors; they make a Sanctified Preamble, of the great Concern they are in for the Scan­dal such an one has given; that they are heartily sorry for his Rashness, and hope some of the Company may be able [...] give him Advice; and then, after such [...] Preface, they, without scruple, disse [...] him upon the Board, and lay open what­ever secret Disorders can blast his Reputa­tion. But this is an Abuse of Piety, an [...] Hypocrisie, instead of Compassion; fo [...] had they any true Concern for such [...] Neighbor, they would not add Infa [...] to his Sin, and by pointing at his Defor­mity, expose him to the World. T [...] true, there may be Cases, wherein Charity may discover Faults to a Parent [...] Superior, to oblige them to be mo [...] Watchful in their Charge: But this is [...] often abus'd, and made a Cover, to ushe [...] [Page 237] in the worst of Detractions, that I think Christians have Reason to set a Mark up­on it, that they be not misled by such Shews of Piety.

An ordinary Observation will teach the serious Christian many other Lessons of this kind; and having duly consider'd the weight of this Sin, with the frequent Occasions of falling into it, oblige him to come to a Resolution of never begin­ning, or joining in any Discourse, which has the Sins of the Absent for its Sub­ject. For tho' all such Conversation may not be equally Sinful, especially, when Crimes being now public, there can be [...]o Danger of lessening Reputation, by speaking of them; yet because he has Reason to suspect, that, even when there is no Danger of Detraction, yet the Satisfaction in such Discourse may [...]rise from a secret Complacence, either [...]n the Evil related, or as it belongs to [...]uch a Neighbor, hence he may look on [...]t as indulging of his own corrupt Incli­ [...]ation, tho' it be not hurtful to others. [...] dly, Because the Custom of discoursing [...]f others Indiscretions and Sins, such, [...]s being public, carry no Detraction with [...]hem, will by degrees make him less [...]autious in his Words, and lead into o­ [...]her Matters, which are defamatory. [Page 238] 3dly, Because all such Discourse entren­ches generally upon Charity, in doing to others, as he would not have others do to him: For who can be pleas'd, it having his Infamy made the Subject of [...] common Entertainment? 4thly, Because 'tis neither Honorable, or Becoming the Christian Profession, to make his Neigh­bor's Misfortunes the Subject of his Pa­stime. 5thly, Because, were there [...] Evil in such Discourse, yet he thinks [...] to be a Part of his Concern, not only [...] abstain from what is Evil, but to do Good▪ and to see, that even his common Enter­tainments be worthy of his Profession▪ And how many things are there of th [...] kind, in which Christians might be he [...] ­ful to one another? And if any Failing are to be brought on the Board, why [...] their own, that they may be made mo [...] sensible of them, and inform'd of Remedies? Why not of such as are prese [...] in a Charitable and Friendly manner, [...] may be for their Instruction? If th [...] were once Fashionable, the meeting [...] Friends would be more to the Purpo [...] than at present it is. And if our Pri [...] and Self-Love will not allow of th [...] why should they make bold with t [...] Absent, and treat them in such [...] m [...] ner, as, if present, they know, the [...] [Page 239] 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 endeavors to discoun­tenance it by his Silence, by severe Looks, by interrupting it with some more Commendable Subject, and sometimes by an unexpected withdrawing: And if the Company be such, as will bear it, puts it by with a deserved Reproof. This he does, because he is sensible, that who­ever willingly gives Ear to a Detractor, is equally Criminal with him.

In both these Parts then, the Christian ought to be very careful, that is, in go­verning both his Tongue and his Ears, as to whatever concerns the Reputation of his Neighbor; because of the continual [Page 240] Occasions of falling into this Evil, and df the great Provocations to it, above all other Sins; in as much as it is the Practice of such Christians, whose Piety and Exemplarity being remarkable, take off all Scandal from this Vice, and seem enough to perswade People of its being Innocent. This carries a strong Infecti­on with it; and '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 arm'd against it, as not only to be perswaded of its being a most Pernicious Evil, but likewise, not to think favorably of it, tho' they observe it to be their Practice, whose Lives, otherwise, seen without Reproof. And while this Cauti­on must be given to all, let those, who pretend to Piety, consider what Accomp [...] they have to make up, who by their ill Example, make this Caution necessary. Other Vices are more Scandalous, but this being a direct Opposition to one Princi­pal Branch of Charity, it cannot be I [...] ­ferior to any of the rest, and will at the end be found as great an Obstacle [...] Salvation.

CHAP. XI.
Instructions for Christians sub­ject to any Habitual Sin.

BY Habitual Sin, I mean a Custom in what is notoriously Criminal or Vicious, whether Public or Private. And tho' from the Instructions already given, in prescribing Remedies to some Particular Vices, may be easily under­stood, what must be the General Re­medy and Method for all; yet a Re­petition cannot be here useless, since it may be serviceable for those, who thinking themselves not concern'd in what has been said above, may pass it [...]ver, as supposing it not to belong to [...]hem.

In general therefore I say to all, who [...]hro' an ill Custom are Slaves to any [...]articular Vice, that if God touches [...]heir Hearts with the sincere Desires of [...] true Conversion, they must remember, [...]hey have a great and difficult Work [...]pon their Hands, such as requires both [...]ime, Labor, and more than Ordinary [...]atience for its Accomplishment; and [Page 270] that their Repentance cannot be sin­cere, if they think of doing no more than what others do, for the obtain­ing Pardon of an Accidental or Occa­sional Sin.

For in such a Sin there is no more necessary, than a hearty Sorrow for the offence committed, and a Compliance with such other Conditions, as are an­nexed to this Sorrow; but in the case of Habitual Sin, there can be no sincere Re­pentance, but such, as not only grieves at the Guilt Contracted, but likewise considers that great Weakness, to which he is subject, resolves to make War a­gainst his own Inclinations, so as to [...] in hopes of overcoming them, as a [...] to avoid the Occasions, of his Si [...] The reason is, because there can be [...] true Repentance, where there is n [...] sincere Resolutions of Amendmen [...] and these Resolutions cannot be since [...] where the Difficulties of Amendme [...] are not consider'd, and Care is n [...] taken for using such Endeavors, [...] bearing Proportion with the Diffic [...] ­ties, give Hopes of overcoming the [...] For without this, the Repentance m [...] be deceitful, which pretending to grie [...] for what is past, is not Solicitous [...] preventing Relapses into the same.

The Habitual Sinner therefore de­siring to return to a new Life, is oblig'd, like all other Sinners, to Repent of whatever Offences he has committed; but being sensible of his Inclinations to Evil being strengthen'd by the Custom of Sinning, and that whatever good he proposes, it is not likely to be Effectual, except he can weaken those Inclinations and Passions, which so strongly carry him to Sin, he is there­fore bound to undertake this Work, which his unhappy Circumstances have made necessary and peculiar to him.

But which way is he to go about it? The most Effectual would be, to seek some place of Retirement, in which being separated from Company, and his usual Provocations to Sin, he might wholly apply himself to such Exercises of Piety and Mortification, as might be proper for convincing him of the Evil of his former State, and seasoning his Soul with better Principles, such as will make him resolute in going thro' all the Labors and Difficulties of a Change. This, under the Direction of a Good Guide, is certainly the surest way for coming to the desir'd End; because of the great Advantages the Penitent has in being remov'd from [Page 244] usual Dangers, and receiving all neces­sary Information and Encouragement.

Where this cannot be, the Penitent must come as near it as he can; hav­ing made choice of a Discreet Director, he is not to think presently of going to the Sacrament of Penance, but only of fitting himself for doing it, as it ought to be done. And in the first place, is to lay before his Director the true State of his Soul, especially as to those Particulars, in which he experiences his greatest Weakness; and after a [...] Circumstances duly weigh'd, being advis'd what Exercises are proper fo [...] him, how far he is oblig'd to avoid the Occasions of Sin, and what Self-denia [...] are necessary for Mast'ring his Passio [...] he must resolutely undertake to follo [...] Directions. And then from time [...] time, that is, at least once a Week i [...] the beginning of this new Course, ha [...] a Conference with his Director, to i [...] form him how things succeed, and r [...] ceive still new Prescriptions, as Di [...] culties and Circumstances may requi [...]

And here he must remember, not [...] be discourag'd, if he finds not a s [...] dain Change, but that his Evil co [...] tinues Obstinate, and seems not to aba [...] notwithstanding all his Endeavors. F [...] [Page 245] he must be mindful, what his Disorder is, that it is Habitual, not to be over­come, but by a Change of the whole Interior Man; that as it came to this Head by degrees, so time must be al­low'd for breaking its force, and regain­ing that command of himself, which he has lost: That this is all driving up Hill, and making Head against the Stream, which is not to be done by one Push, but must be effected by Labor and Pa­ [...]ience: That having been long subject [...]o the Devil's Tyranny, he will be more than ordinarily industrious in keeping his hold, and, by his Troublesome Assaults, endeavor to put him out of all Hopes of ever Accomplishing his De­signs: That the Divine Justice may [...]ermit these Difficulties, in Punish­ment of his former Sins, and to make [...]im sensible, that it is no small thing [...]o have so long forsaken his God: That [...]he Divine Mercy may concur in this, [...]o make him know, how to value Vir­ [...]e and Grace, by the difficulty of their [...]urchase, and oblige him to be [...]ore Solicitous in preserving them, [...]hen once obtain'd: Upon these Con­ [...]derations he ought to hold on with [...]ourage, Patience and Perseverance, [...]nd not be tired with the Labor of his [Page 246] Undertaking, nor disheartn'd with the little Advance he makes in it; but still continue with hopes, that Obstinate Endeavors, under the favor of Hea­ven, will at length Master an Obstinate Evil.

To this Constancy he must Animate himself, by Reflecting, that he works for Eternity, for an Everlasting Crown, which is worth all his Labors, and that the Task is not to be esteem'd hard, if his present Conflict may be a means for escaping Endless Misery: Especially too, when he considers, that the great difficulty, he finds in return­ing to God, is occasion'd by his past Sins, which have given strength to his Passions, and so accustom'd them to Evil, that they bend that way with Violence, and cannot now be unbent, but with a greater Force: Seeing there­fore, that he has Rais'd to himself [...] stubborn Enemy, and the Uneasiness of his present Conflict is of his own ma­king; he ought to Spur himself for­ward with the Reasonableness of hi [...] bearing his own Burthen, and the Ju­stice of those Labors being Trouble­some, which are to be the Remedy and Punishment of unlawful Satisfactions. Upon these Considerations he is to go [Page 247] on, remembring he has a great way to go, even all that way he has formerly Departed from God by his Sins; and that his Endeavors are not to be Remitted, till he has Regain'd that Power to Reason and Faith, which he took out of their Hands, by subject­ing them to his Vicious Inclinations.

Having spent some time in these Pious Endeavors, undertaken in the true Spirit of Penance, he may then, with Advice, prepare for going to Con­fession; but at the same time ought to have such a sence of his own Misery, as to judge himself unworthy of Ab­solution, and much more of being Ad­mitted to the Holy Communion: And therefore, if his Director shall think fit, to Suspend these, and Oblige him to come again and again, he ought not to be Disquieted; but with all Humility acknowledge the Justice of such Pro­ceeding, for the trial of his Sincerity, and to give him still a deeper sence of that unhappy state, into which his Sins have brought him. If he cannot stoop to this, but with eagerness pleads for what his Director judges more reason­able to differ, there is ground to sus­pect his Repentance, which comes not attended with that Humility which be­longs [Page 248] to his state; and that Delay, be­fore only Advis'd, must be now Com­manded, in hopes of some better Ar­gument appearing of a true Conver­sion.

But while he is going on in this way, endeavoring, by reading good Books, to Efface the Maxims of the World, by some better Principles of the Gospel; and by frequent Prayer, to obtain those succors of Heaven, which are to carry him thro' his Work, he must likewise humble himself in some voluntary Mortifications, hoping by these to move the Divine Goodness to Compassion; to punish his past Sins, and overcome those Inclinations, which have engag'd him in Sin.

Almighty God has sufficiently De­clar'd, both in the Old and New Te­stament, how much the Mortifications of an Humble Penitent, prevail with him, in order to turn away his Wrath, and open the Treasures of his Mercy; in Moses fasting Forty Days and Forty Nights for the Sins of his People; in the People of Bethulia being Deliver'd; in the Ni [...]evites being Pardon'd; in A­chab escaping the Judgments Threatn▪d; in Joel preaching Repentance in Weep­ing and Fasting; in Christ describing [Page 249] Penance under the Characters of Sack­cloth and Ashes, and declaring Prayer and Fasting to be an Effectual Means of driving out the worst of Evil Spirits. Now if a Sinner be sensible, how much he has provok'd the Wrath of God, and how Unworthy he is of all his Mercies, and here sees what Method is most proper for Disarming the Hand of God, stretch'd forth against him, and obliging his Justice to give way to his Mercy: Ought not he to Enter into this way, and instead of being concern'd at any Difficulties, rather rejoice in the hope that is given him of being Re­concil'd to Heaven, without thinking any Terms too hard, which are for ta­king him out of the Power of Hell, and opening the Arms of an Offended Father to a Child, that has liv'd in Re­bellion against him, and is unworthy of such Mercy?

This same Method he ought to pur­sue, upon a Second Motive of punish­ing his past Sins. For since he is sen­sible, that there is Punishment due to all Sins, and that, as the Ju­stice of God is Rigorous in Exacting this Punishment, both from Repenting and Obstinate Sinners, tho' in a diffe­rent way, so the Church-Disciplin re­quires [Page 250] it, in declaring it to be a Debt of Justice; he cannot have a true De­testation of his past Offences, but it must be accompanied with a Sence of the Punishment due to the Offender, and a Resolution of joining with the Justice of God and his Church in the discharge of so just a Debt. This will be a good Argument both to himself and his Director, of the Sincerity of his Repentance, and lay a substantial ground for Hopes of Mercy; since in so doing, he follows the Example of his Divine Master, who undertaking our Redemption by Suffering, has taught all true Penitents the way they are to take, and by the Mouth of his Apostle, encourag'd them to undertake it: Christ suffer'd for us, leaving you an Example, that you may follow hi [...] steps, and giving them hopes of Glor [...] upon these terms: If we suffer wit [...] him, we shall likewise reign with him; if you are Companions in his Suffer­ings▪ you shall also partake in his Glory This part therefore of Suffering bein [...] thus expresly Enjoin'd and Declar'd [...] be one Condition for obtaining Mercy and Glory; the Penitent Christia [...] ought with a Thankful Heart receiv [...] the Prescription, and with Resolutio [...] [Page 251] follow it, giving praise to his Redeem­er for the Example he has shew'd in his own Sacred Person; acknowledging, there is nothing a Sinner is able to do, can be acceptable to God, but rejoicing, that, thro' the Sufferings of Christ, it may find acceptance with him. Thus if he undertakes to punish himself, up­on the sence of his Sins deserving it, and God requiring it from him, and at the same time has his whole Depen­dance on the Passion of Christ, as to whatever good Effects his Sufferings can have with God, he need not fear of doing injury, to the Satisfaction of his Redeemer, but have hopes of it, being thus applied to his Soul, by com­plying with that Condition, which he himself has perscrib'd.

Upon a Third Motive he ought to go on in the same way, and that is, for overcoming those Inclinations, which have engag'd him in Sin. 'Tis the first [...]hing requir'd by Christ of his Follow­ers, that they deny themselves, and take [...]p their Cross, or as the Apostle speaks, [...]hat they Crucifie their Flesh. We [...]eny our selves, when we do nothing [...]f what God forbids, nor omit any [...]hing of what he Commands, without [...]onsidering whether it be pleasing or [Page 252] displeasing to Inclination and Sence This cannot be effected, but with great Self-denials, because Nature is ever de­sirous of being favour'd and pleas'd; and if a Christian is to come to that standing Temper, as to go on in the way of God's Commandments, without re­garding Self, it must be by opposing all those Inclinations, which Nature suggests. This is the ground of that Warfare, which is inseparable from a Christian Life; and if the best, like S. Paul, are sensible of it, thro' that Corruption, which is rooted in Nature; much more must those be so, who by favoring their vicious Inclinations, have made them more violent. Hence must these have much greater difficul­ties, thro' the greater Contradiction of Nature to the Law of God, and it must be a more than ordinary task for them, not to consider or regard its Inclina­tions, which they have made their study to gratisie for many Years. Many Self-denials must they therefore under­go, before they can expect to come to the Temper of a Christian Life, and not only deny themselves, but they must crucifie their Flesh, so to bring it into subjection, and force out of its Hands, that Command, it has hitherto had; [Page 253] this must be done by opposing its de­sires, in depriving it of such things, on which it is most eagerly bent, and forcing it to suffer and submit to such things, to which it is averse: There being no other way of overcoming it, but by refusing it, what it desires, and obliging it to bend, to what it dislikes.

If this be not undertaken, the Peni­tent proposes his Conversion to little purpose, and only strikes against the Air, but spares his Enemies: In his per­verse Inclinations are his greatest diffi­culties, and if he labors not by this Contradictory way, to bring them un­der Government, he is never like to find Peace to his Soul, nor be long free from their Tyranny; which, if not overthrown, is only suspended for a time, and will soon draw the whole Man into the wonted obedience. How­ever therefore Prayers and Reading are necessary, yet if he confines him­self to these, without using just Endea­vors thus to Crucifie the Flesh with all its Sinful Passions, it must be as great a Presumption to expect Amendment, as for a Sick Man to Pray for Health, and obstinately refuse those Medicines, which are to Correct his ill Humors, and remove the Cause of his Distemper. [Page 254] Thus then Mortification becomes neces­sary to him, for recovering his Soul from that Usurpt Command of his Pas­sions, to which he has been hitherto subject▪

And if he happily disengages himself from this Slavery, it is still necessary for him, upon another Consideration, I mean that mention'd by S. Paul, Rom. 6. 19. where giving direction to such as had been deliver'd from a Sinful State, he requires them to make their Members now to be as serviceable to Justice for Sanctification, as they had before serv'd Uncleanness to Sin: That is, to let their Conversion be Propor­tion'd to their former Crimes, and their Exemplarity be as Remarkable, as their Vice had been. The Apostle was sensi­ble, if they themselves were not, how much their past Disorders had been in­jurious to Piety, in making the Enemies of God Blaspheme, and drawing others into Sin by their ill Example; there­fore he calls upon them to make Satis­faction for whatever Prejudice they had done to the Faithful, and to the Church, and be now as Edifying, as be­fore they had been Scandalous. This Motive ought to oblige all returning Sinners, after their Conversion, to [Page 255] persevere in the Method of a Mortified Life, and be now as serviceable to Vir­tue, as they had been before to Vice. Whence these ought to be Mindful, that their Solicitude is not only to be, in avoiding what is Sinful, for this all those are oblig'd to, who have preserv'd their Innocence, but their Disciplin ought to be so strict, as to Retrench many things, which others allow, and decline even the remotest Dispositions to Evil, that so their Lives may be an Encouragement to Virtue, and a Con­demnation of all their Ways, who ad­mire the World and themselves, while they declare their Aversion against the Vices of both. This is the Injunction of S. Paul, and it has so much Justice in it, that those who Reflect on the manifold Mischiefs they have done by their ill Example, will be willing to make Satisfaction, that so the Terror of this Debt, laid before them with all its Circumstances at the last Hour, may not cast them into Despair, whilst they see, there's no place in Heaven for such Injustice. Now whoever has Thoughts to satisfie this Second Part of their Conversion, must be under a necessity of many Self-denials, since it will oblige them to quit many things, [Page 256] which are Recommended by the Practice of those, who are esteemed Regular and Pious. There will be very much to be abated, in Expences of Table, Cloaths and Divertisements, a stricter Disciplin is to be observ'd, the Ways of Liberty and Idleness to be renounc'd, and in every particular to be consider'd, not what Custom, but the Gospel ap­proves: For the World being favor­able to Self-love and Corruption, few have any Commerce with it, but they get a Tincture of its Spirit, and insen­sibly are reconcil'd to many things, which, if weigh'd by the better Max­ims of Christianity, ought to be sus­pected as dangerous at least, and hin­drances to the great Work of Salvation. Those, who by Endeavors of a Sin­cere Conversion, have consider'd the Rules of the Gospel, and seen how different it is from the common Spirit of the World, I do not mean of the Sinful, but more Regular part, will find the Narrow Way so widen'd by Pride, Self-love and Liberty, that there will scarce be any particular, wherein they will not see Reason for departing some degrees from it; if they are Ani­mated by that first Fervor of Justice, which directs them to satisfie for the [Page 257] Injuries done by their ill Example: And thus will have sufficient matter for Continual Mortification, both in denying themselves, what others practice and allow, and bearing the reproaches of those, who will ex­pose their Penitential Method, under the Colors of Pharisaical Particularity, Hypocrisie and Bigotry.

These are Directions necessary for all those, who desire to disingage themselves from Habitual Sin; and in the manner of pressing them, it may be easily ob­serv'd, how much their way is here disapprov'd, who seeing themselves under these ill Circumstances, and hav­ing Thoughts of beginning a new Life, go to Confession, but instead of look­ing for a Director, who is best able to Advise, and whom they may frequent­ly Consult, purposely decline all so qualified, and make choice of a Stran­ger, who knows nothing of their Case, will say little to them, and whom they may never see again. Now, tho' their going to Confession, shews some sence of their Misery, and some De­sires of Amendment; yet both these are very imperfect and insincere, whilst they avoid those, who are most likely to do them good. And this they may [Page 258] easily understand, if supposing them­selves desperately Sick, they should take the same Method in the Choice of a Nurse and a Physician, that is, enquire out for such, whose Care and Skill it not likely to answer the necessity of their Condition.

Again, while these in preparing for Confession, and after it, make but little Reflection on the Occasions of their Sin, and consider not of Means proper for overcoming their disorder'd Pas­sions, which carry them to Sin; they shew again how little in earnest they are for effecting what they pretend in Confession; since the Desires of A­mendment cannot be Sincere, where little or no Care is us'd, for preventing the return of their Evil. And there­fore, while they go in this manner to Confession, there is too much Reason to fear, they go unprepar'd, and that the Absolution they receive from undis­cerning Pastors, is not for the dis­charge, but the encrease of their Sins. Not but Absolution may be sometimes duly given, upon Relapse into Sin, that is, when upon Examination of the Penitent, it appears, he has not been wanting in his Solicitude for Mast'r­ing his ill Habit, and that his Relapse [Page 259] is the effect of Weakness, and not of Indifferency or Neglect. But certain­ly, as for those Habitual Sinners, who make a practice of going to the Sacrament of Penance at set times, but are not careful to avoid the usual Oc­casions of their Sins, nor overcoming their Corrupt Inclinations, their Con­fessions must be a Mockery and Sacri­legious, and the Absolution Sinful in those, that give it, in not satisfying the Obligation they have, of Discern­ing between Leper and Leper, and of not casting Pearls to Swine. What­ever therefore may be the Present Custom of some, it cannot be justified; since it is not agreeable to the Sense of the Church, nor has any regard to true Repentance, which does not con­sist in an outward Form, but in a Change of the Heart; and where Ab­solution is given, without consider­ing this interior Disposition, 'tis not an Act of Justice, but of Rashness; and tho' seemingly favorable to the Penitent, is most injurious to him, in flattering him under the guilt of Sin, and never making him sensible of his unhappy State.

CHAP. XII.
Instructions for Christians in Af­fliction.

THE great Unhappiness of Christi­ans, is to be Unhappy, and not to think of making a right use of it To pretend to remedy all other Afflictions, would be Rashness, since they are En­tail'd on a Christian Life; but to pre­scribe Remedies for this one now men­tion'd, is a commendable Charity; in which I shall make an Essay.

To make any Advance in this way, the Christian must be firm in this First Principle: That Nature is not to be consulted or hearkn'd to, but only Rea­son and Faith: For that as Nature is Weak, Corrupt and Blind in other things, and if follow'd, will certainly lead the Christian out of the way, even to rebel against God, and trample on his Commands: So it is likewise in this point of Afflictions; there is so much of Self-love in it, and Pride, so immoderate a Desire of present Ease and Satisfaction; that if regard be had [Page 261] to its Suggestions, the Christian, in time of any Affliction, must necessarily be robb'd of all Peace, be disturb'd with Anger and Impatience, and be tempt­ed to murmur against Providence, for the Difficulty and Injustice of its Dis­pensations. Thus Nature, being Cor­rupt, will be quarrelsom at whatever makes it Uneasie; and being Blind, will encrease its own Uneasiness, by stubbornly rebelling, or cowardly sink­ing under the Oppression; and there can be no remedy expected against this Evil, nor hopes of Peace, if help be not look▪d for some other way.

And from whence must this be, but from the Assistance of Reason and Faith, which being superior to Nature, are to over-rule all its Suggestions and Mo­tions by a better Light and Power from God? Whilst Nature therefore, judg­ing of all Afflictions by what it feels, is representing them as Evil, and ab­solutely concluding, there can be no possibility of Comfort, as long as they subsist, and that the only Hopes is from their Removal; Reason and Faith must Examin this Information, and see, whether Afflictions are such real Evils, as Nature brings them in, and whether a Christian Soul can find Motives of Comfort under them.

Now these calling over the Cause, proceed upon Principles very different from those of Nature; not judging things Good or Evil by their being Agreeable or Disagreeable to Sense; but considering them by another Rule These have one standing and unalter­able Principle, That God is the only Sovereign Good; that the only Hap­piness of a Christian is in the Possession of God; that the great Business of his Life being to come at length to the Possession of him, nothing can be [...] real Evil and Unhappiness, which de­prives him not of God, and nothing [...] real Good, which removes him at a greater distance from God, and puts him in danger of for ever losing him: But that all that is to be esteem'd Good, which helps him towards God; and a [...] that to be esteem'd Evil, which turn [...] him from him.

Now the reputed Goods and Evils o [...] this Life being measur'd by these Prin­ciples, the Christian finds, that if con­sider'd in themselves, they are to be e­steem'd Indifferent, that is, neither Good nor Evil; because, of themselves, they neither lead to, nor turn from God; but that this depends on the use that is made of them; if a good use be made [Page 263] of Prosperity, it leads towards God, and is therefore Good; if an ill use, it turns from God, and is therefore Evil; and so likewise of Adversity or Affli­ction.

Hence he sees, that the Goods and Evils of this Life being indifferent in themselves, they are not so in regard of Man: But that whatever is most ca­pable and likely to fix his Heart on Creatures, is to him most Dangerous, and inclining to Evil; because all this diverts him from God: And whatever is most capable and likely to take his Heart off this World and Creatures, is more Profitable, and inclining towards Good, because it puts him in a state of seeking and fixing his Heart more on God. Now, the Experience being too evident, that whatever is pleasing to Corrupt Nature, draws to the Crea­ture, and whatever is displeasing, dis­engages from it; in this sense, the greatest part of those things, which the World reputes Good, are often Evil; and what it numbers amongst Evils, are often really Good.

From this Principle of Faith and Ex­perience, the Christian may find suffi­cient Motives of Comfort, and even Joy, amidst the severest Afflictions, [Page 264] from as many Heads, as Afflictions ap­pear helpful towards the Possession of God. First then, in being depriv'd of what Nature loves, as of Riches, Health, &c. he has reason to be com­forted, because his Enemy is thus dis­arm'd, and those things taken from him, which would fix his Heart on the Creature. His only danger of being for ever separated from God, is from his immoderate love of things Created, and giving them a preference in his Heart to God; and has not he the [...] reason to be satisfied, when, by the Appointment of God, this danger is di­minish'd, and those things taken from him, which press with greatest weight upon his Heart, and put him most in hazard of losing the Thoughts of his Eternal Good? The Natural Inclinati­on he has to the World, and Worldly Goods, is that which generally takes of [...] his Solicitude from providing for his Everlasting Peace; and, if God, by de­priving him of what he loves, and ren­dring this World uneasie to him, open [...] his Eyes to see this Life to be a place of Banishment, and raises in him Desires of seeking Rest in a better World, may not he discover a Mercy in all Afflicti­ons, such as deserves his Thanks, and [Page 265] 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 Soveraign 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▪ [Page 266] who being All-wise, knows what is best for him; that in this is the most per­fect degree of Virtue; because the Will of God being infinitely Perfect and Holy, he cannot otherwise approach to this Perfection and Holiness, than by not regarding his own Will, which is imperfect, and Conforming it, in the best manner he is able, to the Will of God. Now, when under the greatest Trials, he sees the Order and Will of God in them, and considers his submis­sion to them, as the Act of the greatest Wisdom, Perfection and Virtue, and that this is what God requires as most acceptable to him, and most available in order to his Eternal Happiness, he finds in this State of Affliction, suffi­cient matter for present Satisfaction and that his Soul, by the help of Faith may be fill'd with Comfort, eve [...] while the Body is groaning under the weight of its Burthen.

Thirdly, When he considers, tha [...] submitting to Afflictions with Humi­lity and Patience, is a most Effectua [...] Means for obtaining Pardon of Sin [...] that God is full of Compassion an [...] Mercy, and in the Day of Tribulatio [...] will forgive Offences, as the Scriptur [...] assures him; in this he finds Motives [Page 267] of present Comfort; for that having no Reason to apprehend a Miscarriage, as to his Eternal Lot, but only from the just Anger of God, provok'd by his Sins; he has now Reason to Hope, that God will shew Mercy; for that in the Affliction he suffers, he has a fair Opportunity of rend [...]ring God Pro­pitious to him. Where-ever there is a real Fear of losing God, there must necessarily Comfort arise from that, which gives Hopes of coming to the Possession of him.

Fourthly, When he considers that Tribulations are the Trial of the Chri­stian's Fidelity; that no Virtue can be esteem'd truly so, which has not been Tried; that God has carried his best Servants thro' these Trials; that this is the Portion he has Appointed for them on Earth; that the Way to Heaven is thro' many Tribulations; that Christ himself made choice of this Way, that to the same he call'd his Apostles, that as many as are now in the Enjoyment of Bliss, have been all Tried like Gold in the Furnace, and that many of them had never come to the Sense of their Duty, had they not been thus awakn'd by the Mercy of a Scourge.

When he considers, I say, Afflictions as thus helpful towards the Possession of God, he finds Reasons of Faith to be Comforted, where Nature and Sence see no Reasons but of Complaint. And this is his great Business in time of Affliction, to awaken his Soul, and put it upon considering these Motives of Faith, that so he may force Nature to yield to what is Superior to it, and as the Apostle says, This is the Victo­ry, which overcomes the World, our Faith; so he may obtain this Victory by Faith.

Whenever therefore he falls under any Affliction, whether Temporal or Spiritual, he cannot but Acknowledge, that Nature, thro' the Uneasiness it feels, is presently disquieted; and if the Trouble presses with weight on any Tender Part, it is fill'd with such lively Impressions of the Evil it suffers, that overwhelm'd, as it were with Grief and Confusion, it covers the Understanding and Soul with a Cloud of Darkness, that they see none of those Motives of Faith, which should afford Relief: And while under this distur­bance, 'tis sttange, what Rebellious and Unchristian Thoughts possess the Imagination; so that the Soul seems [Page 269] to be void of Faith, and to know no­thing of the Principles of the Gospel. Thus it is with him, under the first Surprize of some great Misfortune, and likewise at other times, when, thro' some Melancholy Disposition the Heart is oppress'd, and lies, as it were, un­der a Dead weight, without Motion or Life. Now tho' he must own, that this is a frightful State, such as seems to be accompanied with a manifold Guilt, and the Displeasure of God; yet when he looks back upon it with greater liberty of Mind, and sees all this to be the effect of a Soul discom­pos'd by the violence of Nature, that it is then oppress'd and darkn'd, and that all those Impious Thoughts are only the Workings of an Imagination, for that time under no Government, he, upon this consideration, Hopes, there is more of Terror in it, th [...]n of Guilt; and that God will never Charge him with that Disorder in which he is wholly Passive.

But however, since he knows, the Corruption of Nature ought to be sub­ject to Reason and Faith, hence he is sensible, his Duty obliges him, as soon as he can recover the liberty of his [Page 270] Thoughts, to make some resistance a­gainst it, by renouncing all its perverse Suggestions, and forcing it to give way to some better Principles. For this End, he proposes to the Understanding all those Considerations above-mention'd; pressing the Duty of submitting to him, who is Supreme Lord of all, shewing the Conveniencies of such a Submission, and the great Advantages, that may be made of it, in order to his Eternal Good. And thus tries all ways to Convince the Soul of its present Obligation of stifling all the impressions of Nature, and putting all into the Hand of God, to Order and Appoint every thing, as he shall think fit. And tho', he can never come so far, as to remove all Uneasiness from Nature and Sense; yet if he can bend down with this uneasiness under the Hand of God, and upon the Motives of Faith, Sur­render himself to his Holy Disposition, he Hopes God will accept of this Sacri­fice he makes of himself, and have Com­passion on all that weakness of Nature, which he can heartily Lament, but knows not how to Remedy.

In this manner he endeavors to go on under all Afflictions, still opposing the Considerations of Faith to the Difficulties of Nature, and with these supporting her [Page 271] under all her weakness. To these En­deavors he adds his daily Prayers, beseech­ing God to give him Patience and Strength, that he may not sink under his Trouble; and calling to mind his Infi­nite Goodness, and the Promises he has made of shewing Mercy to those that call upon him in Tribulation, he upon this grounds a firm Hope, that God will be his Heiper: Tho', as to the manner, in which this is to be done, he does not press with too much Eagerness; but leaves it to Him, who knows what is best for him, to order all, as shall seem good in his Eyes, either by delivering him from the Evil he suffers, or giving him Patience to make an Advantage of it.

Going on in this way, he is watchful a­gainst all manner of Dejection of Spirit; because he knows how Pernicious this is, in dark'ning the Mind, and making it un­capable of discerning those Reasons, which should be its help: As likewise in fitting it for the Devil's Snares, and a Thousand Temptations, which he cannot afterwards think on without Horror. For the same Reason, he checks all Inclinations to un­profitable Amusements, because these feed Melancholy, and lead to Dejection; and therefore he concludes it his Interest and Duty, to give them the most speedy Inter­ruption [Page 272] he can. Upon the same con­sideration, he Affects no Extraordinary Re­tirement, above that, which common Decency requires, because this is generally the effect of Humor, and not of Reason, which cannot favor such ways, as only help to keep him out of the way, and hinder him from coming to a true Sense o [...] his Duty. Wherefore he rather chuses some Employment, agreeable to Circumstances, such as may fill his Time and his Thoughts, and admits of Friends, heark'ning to their Advice, who are capa­ble of giving it, and with others decli­ning all Complaints, and chusing rather to discourse of Indifferent Matters; because, to be ever touching upon the Sore, is to keep the Wound open, and hinder it from closing.

To make him steddy in this Healing Method, he frequently Reads such Books, as put him in Mind of his Duty; amongst which the Following of Christ, has a princi­pal place, where there is scarce a Chap­ter, which has not something Medicinal in it, by dissipating those ill Humors, which are rais'd by Melancholy, and sug­gesting such Motives, as may compose his Thoughts, and by Resignation and Patience, help him to Peace of Mind. And whenever he finds himself in dan­ger [Page 273] of being overwhelm'd with Sadness, or at other times perceives any tolerable freedom of Spirit, he endeavors, by some of the following Reflections, to pre­vent the Storm, or improve the Calm.

My God, is it not just, that thou should'st Govern, and I Submit?

Thou know'st what is best for me, and why should I then, a Poor, Blind and Miserable Creature, dispute thy Orders, and grieve at what thou hast done?

How often have I own'd thy Power and Wisdom, in begging thy Will to be done on Earth, as it is in Heaven? And when thy Will is manifest to me, I presently begin to Rebel; my Mind is fill'd with Impatience, and my Thoughts with un­reasonable Phancies.

I begin to murmur and think, thou hast dealt hardly by me, and complain of the weight, thy Hand has laid upon me.

I spend my Days in Sighs, a heavy Oppression makes the Nights long, and my Heart refuses all Comfort, because thou hast stretch'd out thy Arm against me.

And where now, my Soul, is all thy Faith, and the Professions thou hast hi­therto made.

Is he thy God; and where then is thy [Page 274] Obedience? Why do'st not thou bow down before him, and force thy Stubborn Nature to bend to his Decrees?

Is any thing done without his Order? Is not his Will in all that has happen'd?

What then, if it pleases not thee? Wilt thou no longer serve and be subject to thy God, than while he is doing thy Will, and pleasing thee?

Look on this Self-love and be asham'd: Is all thy Religion then come to this, to Bless thy God, when he has Blessings in his Hands, and then to Murmur, when he Consults not thy Ease, in what he does?

'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.

Hearken but to these, and they will teach thee a more General Subjection; they will teach thee to Measure the Ap­pointments of God, not by their agree­ableness with thy Convenience, but by the Will from which they come: And since all comes from his Will, to Adore him in all.

This thou art oblig'd to▪ because he is thy God: And canst not thou [Page 275] find Reason enough for this Submission?

How many Good things hast thou re­ceiv'd from his Hands; and why not then some that are Evil?

May not he thus try thy Fidelity, and see whether thy Virtue be Solid, and thy Professions Sincere?

To serve God in the midst of his Blessings, is not to be trusted; but to continue Faithful, when he Afflicts, is the Argument of a Good Servant.

'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 com'st to the Practice.

May not then this Affliction be the Ef­fect of an Infinite Goodness, to make thee know thy self, and see, what thou wantest; that so thou may'st not trust thy Salvati­on on the appearance of Virtue; but seek for that, which is more substantial and approv'd?

May it not be a help, to make thee know the World, that there is nothing lasting in it; that all its Goods are short-liv'd, and will certainly deceive those, who fix their Comfort or Love in them?

Is it a Misfortune to be convinc'd of this, whilst thou hast yet time before thee to correct thy Error, by seeking [Page 276] 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 convinc'd of thy Affecti­ons being misplaced, but by losing what thou lovest?

And here, while thou complain'st of thy Loss, tell me, is it a Loss not to be Born by a Christian, to be depriv'd of a Creature, that thou may'st be put in the way of possessing God?

The love thou hast placed on the World, was due to God; and if he takes this way to do Justice to himself, the Gain will be thine; for tho' he be Happy without thee, thou canst not be so with­out Him?

Wherefore instead of immoderately bewailing thy Loss, strive to be Patient and Humble under it: Such an Humilia­tion will be more to thy Advantage, than thy former Satisfaction in the Enjoyment of what now is not.

Act then rationally, and grieve not at [Page 277] the Advantage thou hast: Act according to Faith, and think it not a Misfortune to be put in the way of being Eternally Happy.

And if there be a difficulty in what thou suffer'st; dost not thou deserve this Pu­nishment, for the Blessings of Heaven, which thou hast ungratefully abus'd?

How great has thy Ingratitude been, and how many thy Sins, in regard of the very thing now taken from thee? And with the continuance of it, canst thou tell me, thy Sins would not have been multiplied?

If then God punishes thy past sinful Abuses, and takes from thee the Occa­sion of making thy self more Unhappy, is not this both Justice, which thou art bound to adore, and Mercy, which thou art oblig'd to love?

Besides these, are there not infinite o­ther Sins, by which thou hast provok'd thy God, and stand'st endebted to his Justice? If there be Punishment due, why dost thou not accept it? Is it not better to suffer here, than be reserv'd for a more terrible Judgment hereafter?

If it be what thou hast drawn upon thy own Head, complain not of the Hand, that holds the Scourge; but of thy Sins alone, which have provok'd it: Humble [Page 278] thy self under it in the true Spirit of Penance, and have Comfort in the hopes of Pardon; for that this Justice is the Effect of Mercy.

And if thy Sins do not reproach thee, yet ought'st thou cheerfully to submit, taking this Affliction, as part of that Cross, which Christ is pleas'd to lay upon thee, as part of his own.

The Character of a Disciple is in bear­ing the Cross; for thus he resembles his Master: So he went before, so he com­mands thee to follow after.

The whole Life of Christ was Cross and Martyrdom; if he calls thee to the Fel­lowship of the same, canst thou love him, and think thy self unhappy in thus being united to him?

If this be the way he chose for himself, and to the same has call▪d his m [...]st Faith­ful Servants; fix thy Eyes on this Compa­ny, and see, if there may not be some Comfort to ease thy distemper'd Mind.

Look on the Reward, he has promis'd to such as suffer with patience: An Ever­lasting Happiness shall unite them to him: They shall reign with him, who suffer with him.

The Condition is suffering with him; all suffer here, both Just and Sinners; if Unhappiness is to be one Portion of thy [Page 279] Life, why should'st thou lose this, which may be the Price of a Crown?

And yet 'tis all lost, if thou suffer'st not with Christ; 'tis Patience and Humili­ty must sanctifie thy Sufferings, and ren­der them a Sacrifice acceptable to God.

O God, I cannot but acknowledge, I see Reasons to oblige me to a peaceable Submission, and to esteem all my Suffer­ings, as the Effect of thy Mercy; I see the good thou proposest in separating me from the World, and inviting my Heart to thee; I see a manifold Advan­tage I might make, of what I call my Mis­fortune. But, O God, thou seest too what I am; I am too stubborn to bend, and too weak to bear; Self-love is my hindrance, and an infirm Nature is more ready to complain, than improve under thy Scourge. I can propose well some­times, but then a dark Storm comes and overthrows all my Designs; and thus, by my Impatience, I am a daily loser, where thou proposest my gain. What then shall I do? O God. I lay all my Weakness be­fore thee; consider it, I beseech thee, and have Compassion; shew Mercy to thy Servant, and help me: My Eyes are now upon thee, as my only Helper; give me Strength from above, proportion'd to my Burthen, and teach me now to do thy [Page 280] Will: Let thy Grace prevail upon my Corruption, let no more Complaints be heard from my Mouth; let Faith and Hu­mility compose my disorder'd Soul; let me now conclude it best to be, as thou wilt have it be: Let Resolution and Sin­cerity at this Moment confirm my Heart, and in the Spirit of thy afflicted Son, let me now and every Day pronounce his Sa­cred W [...]rds; Lord, not my Will, but thine be done.

In this manner does the Faithful Chri­stian, in time of Trouble, endeavor to compose his uneasie Thoughts, and bring his Heart into subjection to his Lord. And tho' all here suggested may not suit with all Circumstances; yet there is no sort of Affliction, which may not here find Relief. I pray God be the Comfort of all Afflicted Souls, and teach them to seek Comfort in him.

CHAP. XIII.
Instructions for Laborious or Working Christians.

'TIS generally reputed an Unhap­piness, to be oblig'd to work for [Page 281] Bread; but since the Advocates, that plead thus against it, are Self-love, Sloth and Pride, there is Reason to Hope, it deserves a better Character, since they, that thus render it Con­temptible, are too Infamous, to have their Opinion pass for Just amongst Christians; who may rather conclude it to be Honorable and Holy, because these think so ill of it.

'Tis true, all Labor may be esteem'd an Unhappiness, if it be consider'd, as the Mark and Punishment of Sin; but if we look on it, as the Penance impos'd by God himself on Sinners, and as the Remedy of many Evils, to which thro' their Natural Corruption, they are subject, it must then have a better Name, and be reputed a Happi­ness belonging to this State: Even such a Happiness, as it is for one, who is very much in Debt, to have where­with to Discharge it; or for one, who being expos'd to many Dangers, is provided with sufficient Means for his Security. For since by Sin, all Chri­stians are endebted to God, the surest way to satisfie it, must be by cheerful­ly submitting to the Punishment of the Sin: And since Idleness is the Root of many Evils; he that is oblig'd [Page 282] to daily Work, has by the Circum­stances of his State, the Ax laid to this Root, for preventing its unhappy Growth.

Hence the First Instruction for these sort of Christians, is to undertake their daily Work in the Spirit of Obedience, that is, in Obedience to the Order of God. They are to consider them­selves, as in a kind of Religious Or­der, in which God himself has institu­ted their Rule: He has expresly Com­manded, that they shall Eat their Bread in the Sweat of their Brows; and if in submission to this Command, they undertake their Work, it is cer­tain, their daily Toil will be as much an Act of Religion and Obedience, as what those do, who live in a Cloyster, and observe the Rules of their Foun­der.

II. They are to consider their Work, as part of that Penance, which the Justice of God has impos'd on Sin. And if upon this consideration, they humbly submit to all the Trouble of it; if, in this Spirit, they cheerfully quit their Beds in the Morning, and with Fidelity go thro' all the uneasiness of the Day, 'tis certain, their daily Work will thus become a continued [Page 283] Act of Penance; and in this they will have another Resemblance with the best Religious; whose daily En­deavors are by repeated Mortifications to do Penance for their Sins. And what better Penance, than that which God has fixt on Sin? Even that, which the Primitive Ermits undertook, and those now follow, whose Eminent Sanctity turns upon them the Eyes of our present World.

III. They are to consider their daily Labor, as a Means to preserve their Souls Pure from that general Corrupti­on, which is the Effect of Idleness▪ Infinite are the Evils of an Idle Life; this opens the Way to all manner of Vice, and leads directly into the Broad Way. Now if these would consider the danger they are in, arising from the common Weakness of a Cor­rupt Nature, and undertake their daily Work, as the best Preservative against this Corruption; willingly embra­cing it, for their better Security a­gainst the Evils, which Idleness might otherwise lead them into; they would in this act according to Christian Prudence, and concurr in the first design of the Best Religious, who observing the Dangers of the World, re­solve [Page 284] upon withdrawing from it, that so by their distance, they may not be expos'd to the Occasions of Sin. Now, if what Religious do by Retiring, these do by Working, the End in both is the same, tho' the Means be different, and the Act in both may be truly said Religious.

IV. They are to consider their daily Labor, as a Means to provide for them­selves and Family; and this being what the Obligation of their State lays upon them, all what they do, upon this Motive, is an Act of Justice; and thus may be made an Offering accep­table to God; so as not only to Work for Bread in all they do, but likewise for Eternity; since whatever is here undertaken on the Motive of Justice, must be available to Everlasting Life. Now in this part again they may con­curr with the best Religious; for since the design of these in their Retirement, is to make a Sacrifice of their Lives to God; will not Working Christians do so too, if they sanctifie all their La­bors by the Motives of Justice, and offer them all to God, in compliance with the Obligations of their State? It cannot be question'd, but thus they will be well-pleasing in the sight of [Page 285] God, and that their Labors may be [...]allow'd by Justice, as theirs were heretofore by Faith, who for being Christians were condemn'd to dig in Mines.

By observing these few Instructions, all Laboring Christians may render their Lives truly Christian, Holy and Religious. '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 Labors and them­selves to God; if this cannot be long, because Business presses, yet if faithful­ly perform'd, as Circumstances will allow, it may, like the Widows Mite, find as good acceptance, as the longer Exercises of those, who have their time at Command. Other Prayers they may say, even at their Work, by raising up their Hearts to God in short Ejaculati­ons; by acknowledging their Misery, asking for Mercy, Grace and Protection from Sin, &c. This may be done in Shops, in the Field, in the Kitchen, with the Needle, Broom, or Hammer in the Hand; there being scarce any Exercise of Corporal Labor, but where the Mind has liberty enough, of rai­sing it self above the Employment of [Page 286] 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 depen­dance on him. Besides these accidenta [...] Flights, they may be Constant▪ at th [...] Beginning of every Action to Offer i [...] to God, desiring him to accept it, in union with the Labors of Jesus Christ on Earth, and in the discharge of their Duty. '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 Labor render their ti [...]' [...] Spirits unfit for the common Exercises of Night, let them take shorter Pray­ers, which God, knowing their Cir­cumstances, will not fail to accept. And on Sundays and Holy-days, they [Page 287] ought to be exact in satisfying the Du­ties of those Days; if they have not the Opportunities of a Public Assem­bly, they must do it in the best man­ner they are able at home; always ta­king some time both Morning and Af­ternoon for Reading some Good Books, which may revive in them the Memory of their Duty, and quicken in them the desire of complying with it; and if this can be done in Common, it will be more Exemplary and Beneficial.

In this manner may laboring Chri­stians, even amidst the Toil and Di­straction of their Lives, answer all the Obligations, which the Gospel lays upon them, and prepare for dying hap­pily. There are however some Points, in which they are to be careful: First, In not going to their Work, like Brutes, without thinking of those Mo­tives, which may make their Labors a­vailable to Salvation. Secondly, If they work for Hire, to be Faithful in what they undertake, and not favor themselves in his wrong, who employs them. Thirdly, Not to let Covetous­ness make them Diligent, but Duty. Fourthly, To suppress all immoderate Solicitude, but to trust in Providence, that if they are truly Industrious, they [Page 288] shall find help in all Necessities. Fifth­ly, If they work in Company, to avoid all sinful Discourse and Songs▪ as like­wise Animosities and Quarrels. Sixth­ly, To accustom themselves to no sort of Prophane Expressions, as of Cursing, Swearing, &c. And since Mirth is com­mendable in them, to confine it to what is Innocent, and not seek Diver­sion, in what will please the Devil, but make God their Enemy Seventhly, To keep Peace in their Families. Eighthly, If they want some Relief in the Even­ing, to make their own Homes the place of it, and not go to such Houses, where they will be tempted to spend Extravagantly in the Night, what they gain with Toil in the Day. Where there is a Wife, it is her part to contri­bute to this, by making Home easie and comfortable; for it is a Temptation to a Man, who has been laboring all Day, to seek Relief abroad, if he can­not find it in his own House; and on this Consideration, besides others, she is oblig'd to govern her Passions and Tongue, and connive at many things, which she cannot try to mend, but by making them worse. Ninthly, To be moderate in their Expences, and not spend Extravagantly in Drink, Diet, or [Page 289] Cloaths, what should be their support in Sickness or Age, or the Provision of Children. Lastly, If some more than Ordinary Rest be taken on Sundays or Holy-days, not to spend them, at least, in Idleness; and if they use some Di­version, after the Duties of such Days are satisfied for the Relief of their Spi­rits, not to make this the Principal Business of them, by going into Idle Company, and Committing greater Sins on Days, that ought to be Sanctified, than in all the Week beside. Those, who Labor hard all the Week, are under great Temptations, on all Days, wherein they do not Work, of running into some Folly, Extravagance or Excess: For while Diversion seems necessary for them, they can have no Scruple in seeking it; and while the World is so Corrupt as it is, they cannot easily find it, but with the danger of being drawn into some Disorder; and hence is often Dated the Ruin of themselves and Fa­milies. Wherefore, I think it a very Important Point for this Rank of Chri­stians, to see, how they keep these Days, and particularly in all their Recreati­ons, to make choice of such Company, whose Principles of Sobriety, Pie­ty, and Modesty, may secure them a­gainst [Page 290] the Common Evils of Idleness, and to avoid such Places, where they know they cannot divert themselves, but with the evident hazard of Sin.

These Cautions I press to Laboring Christians, that so while their Circum­stances exempt them from many Oc­casions of Sin, and Oblige them to spend the great part of their Lives in such a way, as is capable of being Sancti­fied, even like that of the Ermit, and strictest Religious, they may not lose the fruit of all their Labors for want of a little Care: It being truly a mat­ter of Pity, to think, that they, who take such Pains, should make no Ad­vantage of what they do; but after having born the Burthen of the Day, should at the Evening be depriv'd of what was design'd for their Hire, and as the Reward of their Labors: Which Unhappiness can no otherwise be pre­vented, but by a due Care in these Particulars; and a Neglect here will likely prove the Loss of all.

Could they bring their Lives to these Rules, I should think them the Hap­piest of all degrees of Christians, that are in the World; and a little Refle­ction will teach them to think so, not­withstanding all the Hardship they un­dergo, [Page 291] and the mean Opinion the World has of them. For when I consider their daily Toil in working for Bread, I see in this the Happiness of being deliver'd from that Idleness, which leads the great part of the World into Hell. I follow after the Rich, whom the World calls Happy, and see them at their Bottles and Cards, at their En­tertainments, Musick, Park, Plays, &c. and while they are here spending their Souls, their Lives and Money, I turn to the Laboring Man, and seeing him Sweating with the Hammer, Ax or Spade; I presently say, How much better art thou Employ'd, than those, whom Plenty make [...] Idle: Happy is that Necessity, which obliges thee to Labor, and happy that Labor, which delivers thee from Idleness. I then turn to his Table, and seeing, how Sparing it is, I am inclin'd to think him unfortunate, because he is no bet­ter provided; but when I consider, he has enough for the subsistence and sup­port of Nature; and what he wants, is only wanting to the demands of Gluttony and Intemperance; I here proclaim him Happy again, who Eats according to the design of Providence, that is, for Life and Strength, and not [Page 292] as an Unbeliever, for Sensuality and Vice. I look again on his Furniture and Cloaths, and begin to pity him; but when I see Necessity and Decency sufficiently provided for; I then say, Wherein art thou Unhappy? Is it be­cause thou hast nothing to throw away upon Curiosity and Vanity? Rather, the more happy for this; in being tied by thy Circumstances to Duty, and re­strain'd from what is Vicious.

Thus looking on Laboring Christi­ans, I see many Advantages in their State; First, In their Labor, which is a Daily Sacrifice, and Atonement for Sin. Secondly, In their Wants, in not having wherewith to feed Pride, Am­bition, Luxury and Extravagance. It is in these Wants only they are distin­guish'd from Men of Plenty: And if Pride, Luxury and Extravagance are Evil, there can be no more Misfortune, in not having wherewith to feed and strengthen these, than it is in a Sick Man, in not having Opportunities of increasing his Distemper. Hence, if things are measur'd by the Gospel, it must be acknowledg'd, that the Labo­ring Man at the Anvil, has much the Preference to the Rich Man at his En­tertainments and Games: That his [Page 293] spare Diet answerable to Necessity, is better than the other's Abundance, by which he courts Appetite and Sence: That his Plain and Course Dress, which Nature and Modesty demand, is more commendable than the other's Cost and Flutter, which are only to gratifie his own Vain Humor, or to complement a Distemper'd World. '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 Labo­rer, he will be but ill prepar'd to Ap­pear at the Day of Accounts: And, hence it is, that those Pious Souls, who seeing the Extravagancies of the World, are afraid of having a part in them, retire from it, and seek both Security and Perfection in observing the Rules of the Laboring Man; both in his Daily Employment, and Spare Diet, and Mean Dress. And as for those, that stay behind, engag'd in a Worldly Life, 'tis most evident, if they propose not the same Rules, overcoming Idle­ness by Business, and the Excess of Ta­ble [Page 294] and Cloaths by Moderation, they will neither be secure from Dangers, nor come up to that Perfection, which the Gospel requires as necessary in all the Followers of Christ.

If there be any Truth in this, the La­boring Christians may then see the Ad­vantage of their Condition, in being oblig'd to such a Method, which is most conformable to the Gospel, and most helpful to Salvation; and that for the effectual obtaining this Happi­ness, they need do no more than what their State obliges them to, but only do it in that Holy Disposition of Spi­rit, as to make their Labors Christian, and a Sacrifice Acceptable to God. In this the foregoing Instructions will be some help▪ but because their Business may not allow the reading them often, I here add a short Prayer, as an Abridg­ment of them, and if said every Day, before they begin their Work, may be a means of Sanctifying all their La­bors.

CHAP. XIV.
Instructions for Servants.

HAving discours'd more at large in another Treatise upon the Commandments, concerning the Obli­gations of Servants, Masters, Parents, Shop-keepers, &c. I shall set down here only some particular Heads, which may be some help to those, who may not have leisure to read a larger Vo­lume.

And now, as to Servants, their Life being generally Laborious, all that has been said in the foregoing Chapter, may be Directions, how they are to Work, and how to Pray. Besides these, there are some more particular Duties belonging to their State.

First, Of Respect to those, that are over them; and this obliges them to keep [Page 297] a watch over their Words and Actions, so as to say or do nothing which is not becoming their Condition. The Pra­ctice of this is principally when they are reprov'd; for then, whatever their inward disturbance be, they ought to govern their Tongues, and avoid both Surly Looks and Answers; remem­bring the Advice given them by S. Paul, of Not answering again, espe­cially in such a manner, as is likely to encrease their Displeasure, who are already Angry with them.

There seems greater reason for this, when the Reproof is Just, and occa­sion'd by some real Fault; for then they know for what they Suffer, and ought to Humble themselves in Punishment of their Neglect. And yet they ought to do the same, when the Reprehen­sion is undeserved: For tho it may be allow'd in a word or two, and with Calmness to shew their Innocence; yet if they are not Believ'd, but are still Reprov'd as Faulty; here they are to submit with Patience, with hopes of having a part in the Reward promis'd to those who suffer for Justice. This they are encourag'd to by S. Peter, 1 Ep. 2. 18, 19. as a thing most ac­ceptable to God: And 'tis a Point [Page 298] which Servants ought to be Industri­ous to learn, that so, having not so much time to employ in Prayer and Works of Charity, they may make out this way, what is wanting to them in others, and by Patient Suffering work out their Salvation.

This moderation in presence of their Masters, they are likewise to practise behind their Backs, by avoiding all manner of Discourses or Complaints, which are Disrespectful; and being si­lent in every thing, that may be a les­sening to their Reputation, whom they serve: For besides the want of Respect▪ there is something of Treachery, in discovering the Secrets of the Family, of which they are a Part.

Secondly, Obedience in all Lawful Commands; because all Power is from God, and such ought to be esteem'd the Power, which Masters have over their Servants; upon which Conside­ration, S. Paul, Eph. 6. requires them to be Obedient, not as [...] Men only▪ but as to God, by wh [...] Power they Command. Now [...] [...]he Manner, in which they ought to Obey, the same Apostle says [...]t ought to [...], [...] V [...]u [...]ate: With a [...] that is readily and cheerfully. And here a­gain, [Page 299] Servants have a great opportuni­ty of gaining the favor of Heaven; for whereas in many Commands there is often a great deal of Humor and Passion, such as may incline them to Contempt or Disobedience, a ready Compliance, in Contradiction to all such interior Motions of their own, must be a most acceptable Self-denial, such as cannot fail of having its Re­ward. And this S. Paul puts them in mind of, when having requir'd Ser­vants cheerfully to Obey, he bids them be assur'd, that according to the good they do, so they shall receive from God; reck'ning this ready Obedience amongst the good things, which will have their Recompence in Heaven. And if Servants could shew this Obe­dience, not only to Easie, but to Harsh and Passionate Masters, and even then Observe their Orders with Cheerful­ness, when they see them mov'd only by Peevishness or Humor, this would certainly oblige Heaven to their As­sistance; and as they have the Trials of a Noviceship, prepare them for the most Eminent Vertues, which are the Commendation of a Religious Life. And while all Servants being Subject, have it so often in their power to re­commend [Page 300] themselves to God, in the practice of a Patient, and Humble O­bedience; let them see, how much they lose, in neglecting these Opportuni­ties; by their Impatience and Humor­som Stubbornness, losing first their own Inward Peace of Mind, and then their Peace with God.

Lastly, Fidelity; by which they are oblig'd first to a careful performance of whatever Business they undertake. In this they are to follow the Direction given them by the Apostle, who re­quires them to perform every part of their Charge, not as serving the Eye of their Master, but as serving God; that is, to be as Diligent in their Ser­vice, when they have no Eye to over­look them, as when they have their Master Witness of what they do. And this is to bid them do all on the Mo­tive of Justice, because 'tis their Duty to do it, and God demands it of them. How happy would Servants be, could they practice this Lesson, since thus they would not have their Wages the only Recompence of their Yearly La­bor; but by doing all for God and Duty, might lay up a Treasure in Hea­ven! And certainly unhappy are they, if prevail'd on by Sloth, they are no [Page 301] where Faithful, but when the fear of Reproof obliges them to it; for this is to Work only like the Beasts, and in receiving their Wages have all their Reward; since God cannot be Engag'd by those, who Work only for Fear, and not for Duty.

This Fidelity obliges Servants, Se­condly, with Care to manage whatever is Entrusted with them; so that the Master be no loser thro' their Neglect, or by their Converting what belongs to him to their own or any other's use, without his knowledge or leave. If Servants are not exact in this Point, they discharge not a good Conscience, but offend against Justice. They must therefore consider, what belongs to their Charge; and since many things both in Shops and Houses are often Damag'd or Stoln, for want of due Care, they must be mindful, it belongs to them to prevent it; as also to see, that nothing be Wasted; because they are to have the same Care of their Ma­sters Goods, as of their own. If Money be Entrusted with them, they must be Faithful in disposing of it, according to Order, and in giving Account of what is Expended, without making any Advantage of it, and much less, [Page 302] keeping any part to themselves. If they are Industrio [...] Buying or Selling at a better rate than others, they must not Reward themselves, but leave this to the Master's Bounty. And if at any time they make ill Bargains for their Master, for some Gain offer'd by those, with whom they Trade, they may be assur'd, this is nothing less than Thieft, and they must be accountable for all such unjust Gain. It is the same Crime, if they give away or dispose of what belongs to him, without his permission▪ tho' it be no Ad­vantage to them, but only to treat or pleasure their Acquaintance. And when­ever they offend against these Duties of Fidelity, they must remember, it is not only an Offence against God, but such an Offence, as obliges them to make Restitu­tion of whatever wrong they have done their Master, and that if this be not done, [...]r they are able, they cannot expect the Sin to be forgiven.

T [...]s [...] are the principal Duties belong­in [...] t [...] Servants, which they are bound carefully to observe, because they are the Obligations of their State, and if these are not satisfied, whatever other Virtues they may have▪ it is certain, they cannot be Good Christians. But if they are strictin the observance of them, it can­not [Page 203] be question'd, but they have fair Opportunities of Saving their Souls; be­cause their whole Life is a perpetual O­bedience, in subjection to another's Will, where besides their Patience in Labors, they must practice many Self-denials, when the Commands, that call upon them, come often attended with Passion, and they must stand many Reproofs, when there is no other Provocation, be­sides the fretful Humor of those, that give it. But all that, which makes their Life difficult, may be improv'd into the Occasions of Virtue; and 'ti [...] thus they are to learn to be Wise, in gaining Hea­ven, by what renders their Life uneasie on Earth, which they cannot fail in, if being Just in the Obligations of their State, they, in submission to the [...] Will, practise that Obedience, t [...] ­tience, Humility, Mortification and Meek­ness, to which their Condition [...] Life en [...]es them.

[...]r the better effecting this, there are s [...]me things to be recommended [...]. First, That they be well instru [...]d i [...] the Christian Doctrin; because, [...] is, they cannot have a true Sense [...] E­ternal State, nor apprehend th [...]y of taking pains [...]o [...] it. And how can it be expected, they shall learn to be Pa­tient, [Page 304] Humble, &c. if they are not taught, how much it is their Interest to be so? It is their first Duty therefore, to con­trive some Means for being well-instruct­ed. Constant Business must be a great hindrance to many; but however they must not think themselves excus'd on this account: For if it be their Duty to serve God, and save their Souls, it must be their Duty to learn how to do it, and this, in the Circumstances, in which they are; for who knows, if ever they shall have better? If they find it difficult, this must be reckon'd amongst the Difficulties of their State; they go thro' many for Bread, and they must go thro' this for Life Eternal, Industry overcomes all, and I am so far satisfied of its being sufficient in this Point, that for as many, as are Ig­norant, I make no question of it being their Fault, who are so; since tho' others concern'd may have been wanting on their part; yet for them to live on in Ignorance, after they are grown up, is a Point can admit no excuse: Because such Circumstances can scarce be suppos'd, wherein a Servant, either by Books, or o­ther help, may not find Means of being Instructed, if they are truly desirous of it, and as Industrious in seeking it, as the Importance of the Concern requires. [Page 305] Wherefore I cannot omit pressing this with earnestness to all in Service, to con­sider what they want of Instruction, and not to let pretext of Business put them upon neglecting the Occasions of learn­ing their Duty, when with good Contri­vance, other Business may be done, and this too: And for this they must be call'd to an Account by him, who knows all their Circumstances, and will shew their general Excuses to be the Effect of Sloth and Indifferency, such as will have Con­fusion and Terror in the Charge.

Secondly, They must be exact in their Prayers, as far as their Circumstances will allow, and not lose the Opportunity of these by unnecessary Business, Conversa­tion, Slothful Delays, or lying in Bed. And because they have not the Command of their own Time, they must learn to Pray, even when they are at Work, by raising their Thoughts to God, since their Heart may be often at Liberty, when their Hands are engag'd in Work; or, which is better, they ought to make all their Labor to be Prayer, by Offering it all to God, in the manner taught them by S. Francis Sales in his Introduction, Part 3. Chap. 35. which Chapter I desire them to read very often, so to make the best Ad­vantage of all they do.

Thirdly, They must be very careful in their Company and daily Conversa­tion: For since there are many of their Rank, who being very Ignorant and Vici­ous, take great Liberties both in their Words and Actions, such as are great Provocations to Sin, '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 oblig'd to express their dislike o [...] whatever is attempted of this kind, bold­ly condemning all that is disorderly; for where all are Equals, Silence in this case must be a want of Courage, and such as cannot well be Innocent, since 'tis gene­rally interpreted as a Concurrence. Those who come not up to this Rule, must be often in the Occasions of Sin; because th [...]se, who are Vi [...]i [...]us, think they have [...] e [...]ugh, where they have [...] Opposition, and therefore in such Company seem to be without re­straint. Hence such as desire to be se­cure, up in the first appearance of Evil, shew their Aversion to it, and this so sen­sibly, as to make all know they are in ear­nest, and that they will never bear, or even connive at such Disorders: And if this be but repeated, as occasion shall [Page 307] offer, to shew the steddiness of their Re­solutions, they will certainly find peace for themselves and Company, in being a Check upon all those, whose ungovern'd Inclinations lead them to Evil.

Lastly, That they be very watchful a­gainst all Passions, but especially, that of Anger and Fretfulness. Their Circum­stances put them often in Occasions of be­ing disturb'd: For whether it be from the Uneasie Temper and Endless Reproofs of those that are over them, or from the disagreeable and provoking Humors of their Companions, they often meet with Occasions of raising their Passions; and if they have not the Art of Governing them, their inward Peace must be often disturb'd, and all Comfort thus taken from them. And how unhappy then must their Lives be, when, thro' this frequent disorder, they are robb'd of all Satisfaction within themselves, and ren­der'd uncapable of well performing any Duty either to God or Man! And if this World goes on, the next is certainly at a stand, since they can seldom compose their Minds enough for Prayer, and much less for Repentance. Wherefore since 'tis not always in their Power to change their Circumstances, their Remedy must be, in Laboring to change themselves, [Page 308] and gaining so much Command, as not to let every Ordinary Provocation put them into a Passion. This is their Duty, as Christians, who cannot possess their Souls, but by Patience; and if their Pa­tience ought to be such, as to suffer the greatest Trials, with how much more Reason, are they bound to bear the Com­mon Difficulties of Life? If they know the Advantage of Suffering with Patience, in submission to the Divine Will, or con­sider'd the Punishment due to their daily Sins, they would certainly labor to sup­press that Passion, which renders all their Suffering not only unprofitable, but sinful: And something might be done in this, would they but strive in earnest; for tho' the difficulty be great in over­coming an ill Custom, yet all may be done with Labor and Time; and had they but one Sight of Hell to make them in earnest, a short time would shew them the good Effect of their Endeavors, and convince them of their Sloth, and want of Resolution, being the true Reasons of their Distemper abiding so long without Remedy.

These are some Principal Rules, which, if Servants take care to follow, they may live like Saints in any Service, and pre­pare to be so for ever by those Exer­cises, [Page 309] 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 [Page 310] have not due Care and Compassion in time of their Servants Distress.

A second Duty is that of Instruction, because being under the Master's Care, and in some manner to be esteem'd as Children, as the Scripture terms them, it is their Obligation, to see, they be duly taught whatever is necessary for Salvation. For this end, upon their Admittance exa­men ought to be made, how far they know, and Care taken for their being in­structed, as shall be found necessary. And because many of them are under great Disadvantages, because of their E­ducation, it is not sufficient to have them once inform'd of their Duty, but they are to be often called to an Account, to see, what Improvement they make, or how much they retain of what has been taught them, and such Means provided, as may be answerable to their Necessi­ties. Whence it must certainly be con­demn'd as a Fault in those, who allow no time to their Servants, in which they may learn at Home, or be instructed A­broad. The number of these, if one may guess by the general Ignorance of Servants, is very great. And tho' the common Plea for their Defence, is in the Multiplicity of Business, which will not allow them time; yet this Point ought to [Page 311] [...]e well examin'd, to see, whether it will [...]uss with him, who is to be the Judge of all. They are to consider, whether all that Business, in which they engage their Servants, be of that great Concern, that none of it can be excus'd at any time, up­on the Consideration of providing for their Eternal Good, who are under their Charge. Is all their Work of Necessity? Is not some, to satisfie Niceness and Hu­mor? If some of it, upon Occasion were omitted, would the Consequence be so bad, as the want of Instruction in their Servants? In the one Case, they cannot be satisfied, if such Work be not duly done by their Servants: On the other side, their Servant's Souls are in hazard, if Time be not found for Instruction. Which is of the greatest Concern? Which ought to give place to the other? The Cause would soon be decided, were Charity and the Spirit of the Gospel to speak their Sentiments; and where 'tis not thus de­termin'd, is it not because their Suggesti­ons are stifled by a Covetous, Worldly, or Humorsom Spirit, which being bent, with too much Eagerness, on its own Ways, thinks these of the greatest Concern, and cannot apprehend any thing besides of so much weight, as to oblige them to give it place. Hence the least Interest [Page 312] and most inconsiderable things have the Preference to their Servants Souls, and they can have more Peace with their Servants Souls, than their Walls or Boards being in Disorder.

Now I do not press in this, that the Work, for which Servants are hir'd, should be left undone; but that, with some good Contrivance, Time be found for their Instruction; because this is an Obligation, which God lays on them, in Regard of their Servants, and therefore ought to be satisfied: And it being a Point of Concern, if sometimes some o­ther Work, which is not of Necessity, were adjourn'd, or let alone, it would be no more, than what the Order of Charity re­quires, which having Compassion on Ser­vants, will provide for their Eternal Wel­fare, and esteem it no Loss, if some o­ther Business of an inferior Concern, be omitted on this Account: And the same Charity will give Direction to Christians, (if she be admitted to the Consult) when they determine, What Work is neces­sary, not to consider only the Earnestness, with which they are bent upon it; but rather, what will be the real Harm, if for once it be left undone.

This Solicitude, which Masters, &c. should have for their Servant's Instructi­on, [Page 313] should be extended something far­ther, that is, in seeing they have time for saying their Prayers, for frequenting the Sacraments at due times, and for keeping Sundays and Holy-days; so that they lose not the Benefit, which God and his Church have design'd for them in these Institutions. 'Tis a hard Case to think, that those, who by their ill Circumstan­ces, are oblig'd to Toil for Bread, should have such Advantage taken of their ne­cessitous Condition, as to be tied to work like Beasts, without having Time allow'd them, for asking God to have Mercy on them; but to live on, as if they had neither Faith, nor Souls, nor Eterni­ty to provide for. 'Tis again as hard, that being exercis'd with Difficult Trials, and subject to many Weaknesses, they cannot have Opportunities of seeking help and strength from God, in the Sacra­ments, which by the Divine Bounty, are ordain'd as much for their Relief, as for others of a better Condition: But that by a kind of Spiritual Oppression, they are so streightn'd, as seldom to have leisure to go to them, and when they go, are forced to do all in such a Hurry, so as to have neither time to prepare, as they ought, nor to make any Recollection for receiving the Benefit of what they [Page 314] 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 de­sir'd; but something may be, by such as truly consider, how valuable a Soul is, and how much ought to be done for its Salvation. These will examin the Hours of going to Bed and Rising; and see, whether Servants have time for begin­ning the Day with Prayer: And if it be then wanting, to supply it at least by Family-Prayer, when all meet in com­mon, for paying a Common Homage to God. They will observe, what order Servants keep in going to the Sacraments, and to contrive it, that they have due time for the well performing those Du­ties: As likewise, that they have some leisure on Sundays and Holy-days, for ap­plying their Thoughts to the Work of their Salvation.

This they will effect, by abating some­thing of the usual Duties of other Days, and keeping to the Rule, Of doing no­thing on such Days, but what is really ne­cessary. They will consider such Days, to be Days for Souls, and not for Houses; and that if Walls and Boards are taken Care of all the Week, Souls ought to be taken Care of on Sundays and Holy-days: And on this Consideration, will excuse all that can be of the usual Work. This many cannot easily perswade themselves to, because of Education and Custom, that prevail upon them, and they know not how to omit, what a long Practices makes them duly expect: But when they consider, that the great Work on Sundays and Holy-days, is chiefly occasion'd by Vanity, Pride, Gluttony, and Niceness; and that, were not Servants taken up in providing for these, they would have time enough for their more important Duties: When they reflect again, how little this answers the design or keeping such Days Holy; and that it must be a great Abuse, to have these Days distin­guish'd from others, by making better provision for the House, Belly and Back, and the Business of Salvation ( [...] which they were principally instituted) to be neglected on this account; hence they [Page 316] may conclude upon changing this Method, and in the first place, begin to take Care, that something be retrench'd of that usual Work, which Vanity, &c. find for Ser­vants on Saturday Nights and Vigils, to keep them up so late, as not only to la­bor beyond the time prescrib'd, but to oblige them to spend a great part of the next Morning in Bed, to recover the Sleep, that was lost. They may take a­nother step, in reforming upon Vanity, in being contented themselves to serve God in what is Clean and Decent, with­out employing the Morning, in being set out for a shew; for that, as this is not suitable to the Humility of the Gospel, nor to the Worship of a Crucified Re­deemer; so it must be injurious to the Day, and to Servants, to take up their time in such Preparations. Again, they may abate something of Sweeping and Cleaning the House; for that this having been done the Day before, it is more a­greeable to the time, to be then busie in purifying their Souls. Then, as for the Table, they may contrive what is necessa­ry for Subsistance, in such a manner, as requires the least attendance of Servants, that so, that time may not be given to Sensuality or Gluttony, which God has reserv'd to himself: Therefore they ought [Page 317] not to make these, Days of Entertain­ments, except only for such, who will be content with a Dinner, without spend­ing the Afternoon at the Table. And as for what is to be Clean'd, this may be reserv'd for the Business of the following Day, that those Servants, who have been employ'd in the Morning, may have time for Prayer and Instruction in the After­noon, which they generally want more than others. They may contrive again more time for Servants, by not admitting Visits, nor going themselves abroad on those Days, at least, till the Duties, which belong to them, are discharg'd: For tho' doing otherwise, brings no labor with it, yet it is a hindrance to Servants, and puts by what might be more for their Advan­tage.

By these, and such other ways, Chri­stians, whose Charity makes them Solici­tous for the Salvation of all under Care, find time for their Servants, wherein they may look into the State of their Souls, and make all necessary Provision for them. And tho' this be effected, by de­parting from the common Method of the World, yet since 'tis departing from no­thing, but the Corruption of it, in favor of those Rules, which the Gospel pre­scribes; since 'tis departing from Pride: [Page 318] and Excess, for the Improvement of Vertue, they think it very well beco­ming their Profession, who believing the next Life to be Eternal, ought to be more zealous in preparing for Eter­nity, than in complementing Self love, and the World, with the hazard of all that is to come.

A Third Duty is Admonition, by which Masters are oblig'd to be watchful [...] over their Servants; and if they observe any thing disorderly, to give them reproof, according to desert. The greatest part are sharp enough in Faults, wherein they are concern'd; but few express a Zeal for God, in reprehend­ing what is displeasing to him. And yet thus it ought to be; for since Ma­sters▪ &c. have not only the Charge, but also Command of their Family un­der God, '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 [Page 319] Circumstances: And if, after suffici­ent Trial, such as Charity prescribes for their Amendment, they prove Ob­stinate, the Family ought to be clear'd of their ill Example, by a Removal. The Change is often of those, who are not found fit for Service; and is there not more reason, when Prophane­ness or notorious Irregularities disturb all Discipline, and may become as an Infection to the whole Family?

In this Case therefore, Christian Zeal allows of some Severity; but in all others, Moderation is more to be En­courag'd, at least, in such a manner, that tho' Servants may have their Over­sights and Neglects, and for these may deserve reproof, they be not however treated like Brutes or Slaves. This Rule is necessary for some, whose Pas­sion is so easily provok'd, that they seem to think no others to have any feeling besides themselves, and there­fore bestow their Irreligions Threats and Blows so freely, as if resolv'd, that none should be in Peace, while they themselves are in Disorder This is a Temper so contrary to the Christian Spirit, and so pernicious in its effects, by destroying all Peace, and putting all concern'd in an Incapacity of do­ing [Page 320] any Duty well, that those, who are subject to it, have reason to labor for Moderation, for their own and others sakes, who live under their Roof. 'Tis likewise necessary for those, who being of an Uneasie, or too Nice a Temper, can look no where, but they find matter of reproof, and hence are so fruitful in their chiding Lectures, that they either keep Servants upon a continual Fret, or Oblige them, for their own Peace, not to value what they Hear. This is a way convenient for neither side, by making all Uneasie, and particularly tempting Servants to be Careless, whilst they see, nothing gives Content, whatever they do But however I do not except, in this, a­gainst all Reproofs but only desire, they may be seasonable: Faults and Neglects ought to be reprehended; and yet Forbearance is sometimes Ad­viseable; one Word is Spur enough to many; and peaceably shewing a Fault will go farther with most, than an An­gry and Publick Reproof. If some deserve this, it ought not to be us'd with all: Because Passion raises Aver­sion, and Moderation causes Esteem and Love, and the Effects of these are the more lasting. Wherefore, since [Page 321] Meekness is so much advis'd by the Gospel, it ought to be the general Rule, and great dependance ought to be in his Blessing, who gives the Ad­vice. And if all things are not exact according to Wish, yet there will be Peace in a Family, which of all other things is most desirable, and has much the Preference, to all Impatience, Fret­fulness and Passion, which undertaking to remedy what is dislik'd, has one certain effect, in putting all into dis­order, but commonly fail in what they otherwise propose. One thing I can say with certainty, that where Ser­vants live under the Government of Passion, they are seldom in a good Hu­mor, which is a great hindrance in their Service, and makes way for new Faults; and as for the Affairs of their Souls, they are under a general Neg­lect, because of the discomposure of Mind, which renders them unfit for all Spiritual Duties. And tho' they are not to be wholly excus'd in this; yet Christian Charity ought to have some Compassion on their Weakness, and study such a peaceable way of Re­proving Faults, as not to put them out of the way of being Christians, whilst it endeavors to make them good Ser­vants. [Page 322] This I say in regard of those, who are to be wrought upon by fair means, as I hope most are; but as to those whose Obstinate or Slothful Tem­per makes void all Admonitions, after a sufficient Experience of them, 'tis bet­ter they be remov'd, than to let a Fa­mily be in a perpetual Disorder upon their account.

A Fourth Duty is Good Example, which is the surest way for keeping Order in a Family, and will give the best Authority to all Reproofs. The want of this is the Ruin of many Ser­vants, who considering those over them as their Head, naturally receive Im­pressions from whatever they do. Whence all Heads of Families, as they are Christians, and have a concern for their own Souls, ought to be very Re­gular in all they do; because the Post, in which they are, makes them Remark­able; and the Weakness of those un­der their Care is such, as to be inclin'd to follow without Scruple where they see the Track made by those, who should Guide. And hence, who can imagin, how their Sins are multiplied in their Servants, who give ill Exam­ple to them? How is Prophaneness, Luxury, Intemperance, Passion, Vani­ty, [Page 323] &c. by this way propagated? How is a Neglect of God, and of all Christi­an Duties by this Method encourag'd? And to what a Sum must the Account soon rise, which is Daily Multiplied by so many Additions? Let those con­sider it, who are concern'd, and, for their own sakes, learn to be Watchful, since they must needs see their Exam­ple to be so fruitful: And if their Ser­vants are better than they, let them remember, 'tis a very unbecoming Pri­viledge of Masters, &c. in orderly Fa­milies, to be the only Persons, that ob­serve no Order.

CHAP. XVI.
Instructions for Parents.

I Have said so much to these in other places, that tho' for Order sake I here must add something, it shall be with a sparing Hand.

First, They are to remember their General Duty; that their Children are their Charge, of which they must ren­der an Account to God; and for this [Page 324] 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 Ordain'd it; and neither Sensu­ality nor Love of Ease are sufficient Exceptions against this Duty. But if want of Strength dispences with it, the Course of Nature seems to require, that the Mother should then supply with her Hand, what she cannot do with her Breast. If, upon sufficient Trial, a Child will not Feed, a Nurse is to be provided, and this under the Mother's Eye; if possibly it may be; that so the Child may have the Mother's Care, which cannot easily be Supplied, in [Page 325] that tender Age, by a Stranger's Hand. And if Necessity oblige it to be put out, such an one ought to be look'd for, whose Diligence is most likely to supply the Mother's Absence. One would think this Advice were not ne­cessary for Parents; and yet to see the strange Miscarriages of Children in Nurses Hands, which are the effect of nothing, but Carelesness, there is rea­son enough to fear, they are not suf­ficiently Solicitous in their Choice, or not duly watchful in visiting them, and observing their Management. Those, who will but reflect, how many Children are Disabled, Lam'd, brought into Distempers, ill Constitutions, and often to untimely Death, by this way of turning Children out of Doors, must conclude, that those who do it without Necessity, cannot be esteem'd Guiltless, but are to Answer for the Consequence of their Sloth, Self love, Neglect or Indiscretion.

When Children are come to the use of Reason, tho' they depend most on the Mother's Management, yet the Father is to have an Eye upon them. And since they are capable of being in­jur'd by Neglect, Harshness, and im­moderate Love, Parents ought to be [Page 326] Watchful against both Extremes, and keep such an even Hand, that while they pretend to Reward what is good in them, they give not Encouragement to what is Evil, or at least so in its Consequence. Passion and Severity in Parents is Unnatural, it diminishes their Childrens Love, and breeds them up by degrees to a useless Tameness of Spirit, or to Obstinacy and Contempt of all Advice and Correction. Exces­sive Fondness has its Mischiefs too, it being the ready way to make Children Wilful, Passionate and Imperious, and never to be in a good Humor, longer than they have all their Wishes satis­fied; the Consequences of which Edu­cation are afterwards so prejudicial to Christianity, and all future Peace, that those Parents, who have any Foresight of them, will rather chuse to moderate, and do violence to their own Inclina­tions, for their Childrens good, than by yielding to Self-love, and their pre­sent Passion, run so great a hazard of making them Unhappy both in this World and the next. The great dif­ficulty Fond Parents have, is to be perswaded they are so; and to convince them of it, is a Task I dare not under­take, because their immoderate Passion [Page 327] baffles the force of Demonstration But however, I'll venture to lay before them some Symptoms of this Evil.

First, If they are very Partial in the distribution of their Love. Secondly, If they are unwilling to see their Chil­drens Faults, and hear those with dislike, who undertake to shew them. Thirdly, If the fear of losing their Childrens Love, ties up their Hands from giving due Correction. Fourthly, If they have not their Children at Command, but are Commanded by them. Fifthly, If they are ever ready to favor all their Desires, and judge them Reasonable. Sixthly, If they generally bear with present faults, on pretext of Reforming them hereafter. Seventhly, If their great Concern be in studying how to please them, and think no Expence too much in Courting their Humor. Eighthly, If they permit them to be disorderly, and generally Rude in their Presence, and over-look in their own Children what they Daily condemn in their Neighbors. Ninthly, If they provide not for their due Instruction, according to their Capacity; but dif­fer this for fear of making them un­easie: Or chuse to let them grow up Blockheads at Home, rather than to be [Page 328] taught to be Men and Christians, out of their sight.

These are Signs of Blind Love, or the Effects of Self-love in Parents, which puts them upon pleasing them­selves, tho' at the Price of their Chil­drens Ruin, which they will not see, that they may not be oblig'd to deny themselves in renouncing their present Satisfaction. But the [...]e is so much of Passion in all these particulars, that as they observe it in others, so 'tis very discernable in them by every Indifferent Eye: And there is no help for prevent­ing the Mischiefs of it, but by their taking a more Rational and Discreet Method, which may be compriz'd in a few Words, and that is; by keeping their Children under Com­mand. For if Children are so orderly, as to take their Parents Favors with Thanks, and to receive their Denials with Content or Submission; so that the Parents Will is their Rule, then 'tis evident, they are under Government, even that, which Nature, Reason and God have ordain'd; and if there be any Disorder, 'tis not the Effect of Fond­ness, but of Indiscretion. And if they are not in this Disciplin, which may be observ'd by Strangers in one half [Page 329] Hour, who presently see, whether the Parents or Children Govern; then the Order of Nature, Reason and God is disturb'd, and of what can this be the Effect, but of Passion?

When Children are grown up, and have now Reason to help them, this is so imperfect, that they stand more in need of their Parents Care, than before; because all Miscarriages are now of more dangerous Consequence. At this Age it is, they are to be sea­son'd with sound Principles of Morality, and Train'd up in Piety; great Choice is to be had of their Companions, and they are to be early Instructed in the Art of Employing themselves. To learn to Read and Work well is necessa­ry for all degrees, it being afterwards a great help to Virtue, and if not for a Livelihood, is necessary for their living as Good Christians. Soon after comes the care of preparing them for the World Those of a Moderate Fortune must look for Services or Trades, and in our Corrupt Age, such Families ought to be found, as are well Disci­plin'd and Examplar, least in learning to gain their Bread, they be taught to lose their Souls. And 'tis not enough to have once put them out; but, con­sidering [Page 330] 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 easie Task, amidst great Plenty, to preserve Youth from the love of Vanity, Idleness, In­temperance, and a Thousand other Ex­travagancies; and when they are at Years of going abroad without a Wit­ness, who shall then secure them a­gainst the Vices of the Age, when 'tis hard finding Persons agreeable for their Diversion, but 'tis odds, they meet with those, whose loose Principles will lead them to Immorality or Atheism? These are now so Modish, that their profess'd Abettors appear Bare-faced almost in all Company; and those, who know, how contagious Conversati­on [Page 331] is, have Reason to apprehend the infection▪ where there is so much Pa­stime and Wit to Court a Youthful Phancy, and be Advocates in their Cause. Here then must be the Care of Parents of this degree, to provide against these hazards, by a Solid Educa­tion of their Children, by teaching them to love Business and Virtue so, as to detest Idleness and Prophaneness, and ver to be pleas'd with any Company, who know not how to be Merry, but in making War against Heaven. If this be not done, I think their Case as desperate, as of those, who are Thrown into the Sea; for certainly this preverse World is as an Ocean of Iniquity, and '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 expos'd to the dangerous Con­sequences of Necessity, and fence them­selves against Poverty by Iniquity. When Misfortunes or Oppression dis­able them from making this Provision, Confidence is to be placed in him, who has undertaken the Protection of the Afflicted: But if Parents disable [Page 332] themselves by their Excesses, Prodiga­lity, or other Extravagancies, this is such an unnatural Crime, and attended with so many dismal Consequences, that, it may be, there is scarce another to compare with it, either in the Num­ber of its daily encreasing Sins, or in the difficulty of obtaining Pardon. For when we consider Children robb'd of their Bread, turn'd out of Doors, ex­pos'd to the World; some of them groaning under the weight of a long Necessity, neither provided with Con­veniencies in time of Health, nor with Necessaries in Sickness; others oblig'd to the hardships of Service; and o­thers seeking Remedy against these E­vils, by Selling themselves to Sin, and letting their Souls be the Purchase of Bread; and then Reflect, that this has not been done by an Enemy or Stran­ger, but by a Parents Hand, by those, that brought them into the World, and were oblig'd to love and take Care of them by all the Laws of God, of Nature, and of Nations; is not there something so Barbarous and Inhuman in this, that when we look on Pirates, Cheats, Thieves, and even Murtherers, they all seem Innocent in Comparison of these? What if they had Cut their Chidrens [Page 333] Throats, Ripp'd up their Bowels, Dash'd out their Brains, with their own Hands, as soon as they had been Born; it might have look'd more Cru­el, but who can say, it would have been a greater Sin? And yet how many Parents are engag'd in this Inhumani­ty, whilst at their Bottels and Games, at Plays and Entertainments, they sport away all the Comfort of their Families, and rob their Children, to feed their Folly, Luxury or Ambition?

Another way many Parents are want­ing to this Duty, at least in regard of their Younger Children, by not making timely Settlements by Deed or Will, and after many delays, at length Dying Intestate, leave them to the Charity and Compassion of their Elder Brother, or Mother, which if it reaches so far, as to find them Bread, is not always so Li­beral, as to make them a Provision sui­table to their Education; but often leaves them to Hardship and Misery; which, tho' not excusable in the Wi­dow or Heir, is yet a greater Crime in the Father, who is oblig'd to pre­vent all such Miscarriages, by a time­ly Care. And tho' in time of his Health, this looks like no more than an Ordinary Neglect, or the Effect of Hu­mor [Page 334] or Fear; yet whatever it be, since the uncertainty of Life makes it often the Occasion of his Childrens Misery, both as to Body and Soul, he is bound to overcome himself for its Prevention, and the Omission or unnecessary Delay cannot but be Criminal in him.

Lastly, When Children are to be dispos'd of, '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 [Page 335] Disorders within their own Doors be­ing brought into those Disquiets, as to be put by all the Duties of Salvation, or brought to an untimely Death by Immoderate Grief or other Distemper, will not an Account be Demanded of their Parents, who rashly put them into these unhappy Circumstances? Those, who are acquainted with the World, know, that State and Wealth are no Priviledge against Misfortunes, that there may be variety of unhappi­ness amidst plenty, and that many o­ther Particulars are to be consider'd, to make up the happiness of a Married State. What then must be said of Pa­rents, who in settling their Children, have no regard to these, but that they are Unnatural, in being no more concern'd for their good, Unchristian, in having no regard to their Peace of Soul, and putting them in the way of Salvation, and that often, they are as much their Murtherers, as if they had set them out with the Richest Ornaments, and a great Retinue, to throw them afterwards a Prey to Lions or Bears.

These are some of the Duties of Parents, besides many others, which are so very difficult, that to discharge them well, they require the greatest [Page 336] helps of Discretion and Grace. Where­fore those, who enter into this State, have great Reason to beg the Blessing of Heaven, first to direct them in their Choice, and then to Accompany them thro' all the Difficulties of their Con­dition; for there are so many Mis­carriages, to which they are ex­pos'd, so many Evils they have to Re­medy, so many to bear in Silence, that Prudence, and Watchfulness and Courage, and Patience, are absolutely necessary for them: And whence shall these Gifts come, if they seek them not from God? Upon which considera­tion, I think all in this State have great Reason to be Faithful and Exact in all the Duties of Religion, and Zealous in those ways, which are most Effectual for obliging Heaven to their Assistance; that by their dependance on a better Hand, they may be provided for all Exigencies, and not seek Ease by an In­differency of Spirit or Neglect, nor be overwhelm'd by an Excess of Con­cern. These must not therefore think, that Exactness in Religious Duties is the Province of such, as are retir'd in Cloysters, but not of those, who by many Ties are link'd to the World; for if the Exercise of Religion be an Ex­pedient [Page 337] for obtaining the Grace of God, and all Supernatural Helps proportion'd to our Wants; they ought to be most Faithful in them, whose Dangers and Wants are greatest. And who now, that has a Knowledge of both States, will tell me, that the Difficulties, Dan­gers and Wants of those in the World, are not greater, than of those in the Cloyster? What is the Obedience and Mortifications of a Cloyster, which have Regularity and Example to make them easie in Comparison of that Compliance necessary in a Married Life, which not being govern'd by Rule, but by the Inconstancy of Humor, never knows in the Morning, how low it must bend before Night? How ma­ny Self-denials must here be, when Ex­travagance or Vice, brings Mischiefs on those, whom they love most, and threatens Ruin to themselves and Fami­ly? What are the Mortifications of Children becoming ungovernable, ta­king ill Ways, and living in such a Course, as must bring Body and Soul to Destruction? Then as to Dangers, the Walls of a Cloyster are a Fence a­gainst a great part of those, which are unavoidable by such as live in the World. And if we compare, the lit­tle Business of a Recluse, whose Con­cern [Page 338] is scarce extended beyond him­self, with the endless Solicitude of those, who having a Family on their Hands, are to give an Account, not only of themselves, but of their Chil­dren, Servants of all under their Roof, and of the Estate entrusted with them; we shall find the Care of a Married Life to be much greater, than that of a Re­ligious; and since its Difficulties and Dangers are so too, may not we with Evidence conclude, the Grace of God to be in a particular manner necessary to this State? And if the Means or­dain'd for obtaining it, be a Fidelity in the Worship and Service of God, and Diligence in making use of those Helps appointed by the Divine Good­ness for this End, are not those engag'd in a Married State strictly oblig'd to this Fidelity and Diligence, that so they may obtain Assistance proporti­on'd to their Wants? This then we must set down, as a General Duty of all in this Condition of Life. 'Tis their Interest to discharge it, that so they may have some help to answer their Necessities. They know, all Miscarriages are occasion'd by the want of Discretion and Grace; hence spring the Disorders and Ruin of so many Families, both as to Children [Page 339] and Estates; and if Discretion and Grace are the Gifts of God, how are they to obtain, who seek them not as they ought? Wherefore, upon the whole, I conclude with this Que­stion; Whether, considering all the Difficulties of a Married Life, those engag'd in it, are not oblig'd, for their own Interest, to be as faithfully exact in all the Exercises and Duties of Religion, proportion'd to their Cir­cumstances, as those, who live retir'd in a Cloyster?

CHAP. XVII.
Instructions for Shopkeepers, Tra­ders, &c.

ONE would think there needed not much Advice to this Rank of Christians, who being generally in a Mean betwixt great Plenty and Want, are deliver'd from the Dangers of both these Extreams; and yet fenc'd as they are, they have their Dangers too, and such as require as great a Stock of Virtue for their Security, as any other State whatever: What these Dangers [Page 340] are, will appear from the following Instructions.

First, They are to be careful, not to expose any thing to Sale, which is Sin­ful, that is, directly and professedly Contributing to Sin. In this some Trades are more concern'd than o­thers: As those, who make or sell Pictures, are oblig'd, by this Rule, not to sell Pictures, that are Immodest, or such as are design'd to bring a Con­tempt on Virtue, Religion or Magi­strates. Those who Trade in Books, are bound not to sell such, the Subject of which are for the same unchristian Ends; or others, which promote or abet Vice or Error. The Age in which we are, so favorable to Liberti­nism, Atheism, Socinianism, &c. is very fruitful in these unhappy Pro­ducts; and the number of either Curi­ous or Corrupt Buyers are enough to Encourage a Trade this way: And yet, it being evident, that exposing such to Sale, is directly Contributing to the Propogation of those contagious Princi­ples, which they Maintain, it is cer­tain, none can help to disperse them, without partaking in the guilt of the Writers. This Case is clear in Politics, whilst every Government is alike Se­vere upon the Writers, Printers and [Page 341] Publishers of Seditious Libels, and up­on this concludes them all to be under the same Guilt, and alike Enemies of the State. And must it not be esteem'd the same, in our Case by all those, who have a Zeal for Virtue or Truth? For how can they be suppos'd sincere Professors of the Gospel, who help to spread such Writings, as are directly levell'd against it? They who charge the Cannon or lay the Train, and they, who give Fire to it, are equally Cri­minal, when 'tis design'd for Mischief, or in an ill Cause. Therefore, as a Loyal Subject cannot answer the promiscuous Selling a Libel against the Government, so neither can a Sincere Christian the Selling such Books, as are for the overthrow of Piety and Religion. And if there be any Dispensation in this Rule, it must be only such as is allow'd to those, who Sell Poyson, which is not to be put promiscuously into all Hands, who ask for it; but such only, in whom they have a Confidence of their not abusing it.

I am sensible, how little agreeable this Restraint is to their Interest; and that, tho' they concur not in the Spreading such contagious Ware, yet the thing will be done by other Hands: But however, neither Plea can justifie the [Page 342] Fact: For tho' they open Shop for a Livelihood, and ought to be Industri­ous in making an Advantage by their Trade; yet in this, as well as in all o­ther Actions, they are to be regulated by Principles of Justice to their Neigh­bor, and Duty to their God; where Gain is consistent with these, it is very allowable; but when it is to come, by the Transgression of them, Christians are bound to forego all such Interest, ra­ther than Transgress their Duty. And if this be not their Rule, then God is not their Rule, but Interest only, and they may find a way for doing any In­justice, whenever they can be Gainers by it. And tho' while Duty Ties their Hands, the thing will be done by o­thers; what then? Because others will do what is Evil, does this give them any Right, or can it justifie them in doing the same? Christ says Scandals will come; and does this excuse those, by whom they come? No; he says, Wo to the Man, by whom Scandal comes: So it is here: There will be always some, who will make a Gain, by doing what is unjust; but this is so far from giving Authority, for the doing it, that we may truly say, Wo to all those, who do so.

Secondly, They must be Just to their [Page 343] Neighbors, in what they Sell; over­reaching him in no kind, nor using any sort of Fraudulent Dealing. They must not use False Weights or Mea­sures; for this is an Abomination to our Lord. They must not put off and commend ill Wares for good, for this is lying and deceiving; and if they take for such, the full Price of what is good, it is Cheating too, in taking Mo­ney for what in reality they do not Sell. Neither is it sufficient, that the Buyer Consents to the Price; for if they take an Advantage of his Unskilfulness, his Indiscretion undertaking to Buy what he understands not, does not justifie them in taking more Money, than the Goods are Worth; but '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 easie a Bargain do they let the Devil have, in putting their Souls into his Hands, on­ly for drawing a little more Money out of the Chapman's Pocket!

But may not Tradesmen then use Art [Page 344] for setting off their Goods, and conceal­ing their Faults?

The Art of setting off Goods to the best Advantage is very allowable; but if by such Art, they so conceal their Faults, as to make them pass for good, when they are not so, this is not accord­ing to that Sincerity, which the Gos­pel demands of its Professors; and tho' they take not the Price of what is good, but only proportion'd to their Value; yet they impose on the Buyer, by not putting such Goods into his Hands, as he asks for and wants, and, it may be, such, as may be afterwards nothing to his purpose. It is likewise many times a great Cheat; as in such Goods, in which the only Use depends on the Virtue of them; as in things Medici­nal, Aromatical, and whatever belongs to Distilling, &c. tho' nothing above their Value be demanded: For then the Buyer is Cozen'd as to the whole, in paying a Price for what will not be serviceable; and is often a loser both of his Labor and other Ingredients, which now answer not his design. But if by disguising Goods, setting them off, or hiding their Faults, Tradesmen not only make them pass for better than they are, but likewise Sell them for the full Value, as if they were really Good, [Page 345] as they appear, this cannot be clear'd from being an Injustice; and is a part of that over-reaching, against which the Apostle cautions all Christians, and declares, that God will be the Aven­ger of it.

Wherefore, Thirdly, All Traders are to make it their General Rule, not to over-rate their Goods, or Sell them at an unreasonable Price. This is easily to be understood in Goods, that are for Ordinary use, in which, tho' there be some difference as to Price in Shops, yet the difference is but inconsiderable, and to exceed this by taking Advantage of the Buyer's Ignorance, or of his Ne­cessity or Curiosity, &c. and make him pay a Rate for Goods, which they know is above the Common Value, and such as they could not demand of others of more Skill, without shame, and the loss of their Reputation; this must be ac­knowledg'd as an Injustice, in letting Private Interest prevail upon them so far, at to stifle all the Principles of Sincerity and Fidelity, which ought to have the Direction of Christians in all their Dealings with one another. Ju­stice allows a Gain to Shopkeepers, but if they raise this by such ways, which are not agreeable to Justice and Reason, they are Injurious to their Neighbours, [Page 346] and cannot be acquitted from the guilt of Pick-pockets, tho' they are from the Infamy, by practising the same Art in a more Honorable Way.

This Caution is likewise to be their Rule, who not taking above the true Value of their Labor in Money, make an Advantage, by keeping some part of the Goods, which belong not to them; as in those Trades, who make up Cloaths for others: For if by requi­ring more than is necessary for the Work they undertake; or contriving it so, as to make it up with less, than is put into their Hands, they are paid for their Labor, and reserve the over-plus for themselves, they certainly wrong those, who employ them, in retaining what is theirs, without their Know­ledge or Consent; and in this act a­gainst Justice, which will not allow the detaining what belongs to others, but with the Will or Permission of the Owners. All therefore of these Work­ing Trades, are to be first Sincere in re­quiring no more, than what they judge necessary for the Work; and, as to whatever remains, they are to be Just in restoring it to the Right Owner; and are to expect their Gain in the Price of their Labor. If Custom has given Authority to the contrary Pra­ctice, [Page 347] it cannot however make it Just, any more than Custom does in Lying or Swearing; and therefore is not to be their Rule, who know the Account they are at length to give, is not to be examin'd by Corrupt Practices of Men, but by the Principles of the Gospel.

This again is to be their Rule, who be­ing employ'd by others, are not to put their Neighbors to unnecessary Charg­es, in prolonging the Business they un­dertake, that they may be Gainers by such delays. In this are concern'd Apothecaries, Surgeons, Physicians, Lawyers, &c. For if any of these make an Advantage, by delaying the Cure or the Cause of their Patients or Clients, or otherways make it more chargeable, than is necessary for effecting the Busi­ness put into their Hands, they cer­tainly wrong their Neighbor, as to all the unnecessary Expence; and as to e­very Penny they Gain by such Contri­vance, it must be set down as the Fruit of their Injustice: For nothing of this is answerable to that Sincerity and Fidelity, which are prescrib'd by the Gospel, and ought to have the directi­on of Christians in all they do.

Many other Particulars might be here mention'd, but these may suffice [Page 348] to give Light to all the rest. All know, what the Apostle means, in for­bidding Christians to over-reach their Neighbors, and they may be assur'd, they Offend against Justice, as often as they do it; and no Practice is sufficient to justifie them, in doing contrary to their Duty. They may be so Industri­ous, as to Conceal it from Men, but this hides it not from the Eyes of God, who will demand an Account of all such unwarrantable Proceedings, and to their Confusion, let them see their loss, in what, at present, they esteem their Gain. '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 Cancell'd by a Sincere Conversion of the Heart; but is attended with an Obligation of ma­king Restitution to all those, whom they have wrong'd by their Unjust and Fraudulent Dealing: And how shall this be done by those, who ha­ving Traded for many Years, have scarce [Page 349] fail'd of over-reaching any, whose Oversight or want of Skill gave them Opportunity of doing it? This is but a Melancholy Consideration of a Duty, which can neither be dispens'd with nor satisfied: And I could wish all those, who are in the Circumstances, would be watchful against such a perplexing guilt, and not let Covetousness, the Root of all Evil, bring them into such a Snare, in which they cannot have a true Peace of Mind, and from which there is so much Difficulty of being dis­engag'd.

These Instructions given to the Sel­ler, belong likewise to the Buyer, who cannot take any Advantage given him by the Indiscretion, Ignorance or Necessity of him, that Sells, without the guilt of Fraud and Injustice; '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 suppos'd 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 [Page 350] they become real Sufferers by it; and they cannot be condemn'd of Rash Judgment, in Censuring those of not fair Dealing, and even of Knavery, who knowingly take any such Advantage: For 'tis a Principle writ in the Hearts of all, That no Honest Man would do it.

These then are Rules to be observ'd both by Buyer and Seller, and are such, as are immediately drawn from the Doctrine expresly deliver'd in the Gos­pel. And would not one now expect, since all Christians profess to follow the Gospel, acknowledge their Salvation to depend on their observance of it, and Damnation to be entail'd on the wilful Transgression of its Principles, that there should be such just Dealing amongst all its Professors, that a Child, with Money in his Hand, might have the full Value of what he desires, and be out of danger of being deceiv'd? And is it so? Or, to our common Confusion be it spoken, is it not so far from being so, that one would guess by the general practice of Injustice a­mongst Traders, that there are very few, who either believe the Gospel, or that they have Souls to be Sav'd, by the observance of its Doctrine; whilst Covetousness, or the Immoderate De­sire [Page 351] of Gain raigns so universally a­mongst them, that they are ever pre­par'd to deceive, and seem in opening their Shop-windows, to set up a Trap for catching the unwary, where none can be secure, if they have not Cun­ning and Art to disappoint their De­signs? I wish this were not true; but what says the Practice, when there is no going into a Shop, but a Man must resolve to give no Credit to the most Solemn Protestations, and Repeated Oaths of those, that stand within the Counter? Does not this suppose, they have neither Sincerity, nor Truth, nor Honesty in them, and that there is no surer way of being Cheated, than to be­lieve what they say? This then is the Judgment made of them, taken from the Common Practice of the World: And '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 practis'd in it▪ judges them incon­sistent with the Principles of Christiani­ty; and therefore that whoever un­dertakes to Trade, must either depart from these common Practices of Fraud, [Page 352] or in Fact renounce the Gospel he pro­fesses.

This may be sufficient to oblige all to consider the Method they take in their Profession; whether that, which is Authoriz'd by Common Practice, or which is Regulated by better Princi­ples: This latter way will not be so gainful; but if it proves sufficient for a Moderate Livelihood, there may be more Comfort in it, than in all the Ad­vantages others make; which, if ever they are serious, must be attended with such remorse, as must render them uneasie, and cannot fail of becoming their Rack, when, at the last Hour, they shall be Summon'd to give in their Accounts. Let therefore the Pi­ous Trader resolve not to live by Ini­quity, nor to let his Bread be the Fruit of Injustice. Let him be strict to his Principles, Buying and Selling, as is prescrib'd, never concerning him­self with Stolen Goods, &c. And if he Thrives not like his Neighbors, let his Comfort be, that he renounces so much Gain for the sake of Justice; and with this, Hope that God will give a Bles­sing to his Endeavors, and be the Pro­tector of those, who make his Will the Rule of their Lives. Thus if he be Industrious in his Business, and yet [Page 353] watchful against all unprofitable Soli­citude; if he observes Order in his Family, and is Faithful in his Duties to God and his Neighbor, he may be in a good way to Salvation, and find at length Admittance into that Place of Happiness, whence those will be ex­cluded, who being Blinded with Am­bition and Interest, have enrich'd them­selves by Fraud, and the Spoils of their Neighbor.

CHAP. XVIII.
Instructions for Good Christians, and those that desire to be so.

HAving spoke to many States of Chri­stians, I cannot conclude without some Advice to those, who are Good, and such as are Solicitous to satisfie those Common Duties enjoin'd by the Gospel on all its Professors.

Their First Duty is of Faith, it being impossible without Faith to please God; that is, without the True Faith, even that which is Taught by Christ's Holy, Catholic, Apostolic, Church, which was establish'd by Christ and his Apostles for teaching the whole World, and had the [Page 354] promis'd Assistance of God's Holy Spirit for teaching the Truth to the End of the World. Now since there are many Di­visions of Christians, all pretending to be the Church of Christ, and yet all can­not be it, every Christian ought to bring this Point to the Test, and by the best of their Reason and other helps, Examin, whether they are Members of that One Church, which, amongst them all, is True, even that mention'd in their Creed, which '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 chuse the best. If they do not thus, they act not rationally, but are governing by Chance instead of Reason. Now if it be reasonable to do so, where the Concern is only Temporal, must it not be much more reasonable, in an Affair, where Eternity depends on the Choice? Or is it justifiable in a Christi­an, to make use of all his Reason in les­ser Affairs, and leave the greatest, even the One thing Necessary, to Chance? [Page 355] Must he lye still here, as he is dropt, and not rather look about him with a jealous Eye, to see, whether he be in the Right? How can he pretend to Love God, or have a desire of coming to the Possession of him, if he be never Solicitous to enquire, whether he be in the Way, that leads to him? We do otherwise in all other things, which are the Object of our earnest De­sires; we look, we enquire, we suspect, we consult, we use all Means for the gain­ing Assurance in a Point, wherein we are concern'd: If we do not so here, we either are not in earnest, or else act not rationally.

A Second Principal Duty, is in using due Endeavors, for keeping the Com­mandments. These are the express Ma­nifestation of God's Will, and the Care of keeping them, is the Condition requir'd for entering into Life Everlasting: There­fore, whoever is good, or desires to be so, must be Solicitous in satisfying this Point.

But Nature being Weak, and of it self unable for this Performance; hence are these Christians under a Necessity of seek­ing Help from above, and obtaining that Grace, which alone is capable of giving them strength proportion'd to their Du­ties.

Prayer and the Sacraments being the Ordinary Means ordain'd by God for ob­taining [Page 356] his Grace, they are to be Faith­ful and Exact in the use of these Means; and a Neglect in them, is to be inter­preted, a Voluntary depriving themselves of the Help they want.

Nature being not only Weak; but al­so Corrupt, and violently bent to Evil, they are not to seek the strength of Grace, but likewise endeavor to weaken all those perverse Inclinations and Passions in them, which draw from God, and incline them to Sin: And the Ordinary Means prescrib'd for this being Self-denial, hence are they oblig'd to deny themselves, and this not only in regard of Sin, but also, of what disposes to Sin; that so they may be more remote from Danger, and by this Disciplin, bring all their Passions into due subjection to Reason and Faith, and be less expos'd to their Rebelling.

And because this Corruption, tho' it may be weakn'd, can never, in this Life, be rooted out, but either from the De­vils Malice, or unavoidable Provocations, will be often breaking out; hence they are oblig'd to carry on this Method to the End of their Lives, and go on with an untir'd Patience, still waiting on the Di­vine Grace for continued help, till God shall reward their Constancy with an unchangeable Crown.

The World being likewise Corrupt, and [Page 357] very powerful in its influence on the Judgments of Men, inspring them with False Maxims, and recommending that as Innocent, which ushers in Sin and Death; therefore are they to be very jealous of it and suspect all its Arguments of Error, tho' they are back'd with the Strength of Custom and Authority.

They are not to be Solicitous in seeking what the World admires as Great, or Plea­sing, or Modish: But looking on all its Wisdom as Folly, remember, the Great­ness and Satisfaction of a Christian, is in a Life conform'd to the Principles of the Gospel, that is, in a Life, that comes nearest to the Spirit and Life of Christ. He is the Way, and all those must chuse him for their Way, who expect to come to the Participation of his Glory.

There being no Authority, that can justifie or warrant any Practice contrary or disagreeable to the Doctrine and Ex­ample of Christ; tho' the whole World should join in pleading for any Custom contrary to the Humility, Moderation, Temperance, Meekness, Charity and Self-denying Spirit of the Gospel, it is not to be regarded by these Christians; but they are to esteem it their Duty to depart from it, and then begin to think them­selves Happy, when they are reproach'd for leaving what the World approves.

And if their Portion be amongst those, who live in Plenty, and are to Maintain some kind of State suitable to their de­gree; this is all to be done with the Spi­rit of Humility: So that, as those, who are Rich, are to be yet Poor in Spirit; so those, who are oblig'd to any degree of worldly Greatness, are still bound to persevere amidst this Pomp and Humble Spirit; that is, not to be in love with their State, nor think themselves better on this account; but ever to retain a Sense of their own Misery and Nothing, to judge all their State to be Vanity, and be upon the watch daily to cut off Superfluities, so to bring themselves by degrees into a Method of Life more becoming the Banishment, in which they are, and more agreeable to their unworthiness, the Ef­fect of their Sin.

As they are not to be Proud of their Retinue, Dignity or State; so neither of any Natural Ornaments of Body or Mind, or even of any degree of Virtue, upon which they may think themselves better than others. Because all these are the Gifts of God, and for them he ought to be Glorified: But as for themselves, they are to consider no more, than what they are of themselves, or what they would be, did God withdraw what is his, and leave them to themselves: And [Page 359] here appearing nothing but Sin, this ought to keep them ever Humble, be a Check to all Proud Thoughts, and never permit Vanity to Blow them up with the pleasing Opinion of their being better than their Neighbors. No; nor even to value themselves, for contemning the Vain, Empty Humor of others; for this is only Refining of Pride, or to be Proud of not being Proud.

If they thus know themselves and God, they are to let this Knowledge not only be the suppression of Pride, but likewise influence them in the whole Government of their Lives, especially as to all Uneasi­ness or Trouble, that befalls them. In all which Circumstances they are to re­member, that whatever happens, is the Appointment or Permission of God, and that while it belongs to Him to Order all, it is their part to Submit to all. In this Submission is the Practice of all the Reli­gion and Piety, which they profess, and therefore, it must be their indispensible and constant Duty to suppress all the Com­plaints, Murmuring, and Rebellious In­clinations of Nature, and force it to a peaceable Compliance with all the Ap­pointments of God. If the Weakness of Nature, if Temptations, if Pains, Sick­ness, the difficult Circumstances of Life, Reproaches, Infamies, Injustice, Losses, [Page 360] Oppression, Persecution, &c. be Trou­blesome, they are to consider the Hand of God in all; here is to be the Exercise of their Humility, in stooping under his Hand, and of their Patience in bearing whatever weight is laid upon them. Whether it be for the Punishment of their Sins or for the Trial or Encrease of Virtue, or to give them a dislike of this World, or to heighten in them the Desires of a better, &c. they are not to be too Solicitous in enquiring, nor too Forward in determining, but leaving this to the un­searchable Councils of Providence, re­member their only Business is to submit, and that whatever be the Motives of God, they are certainly Just and Holy in them­selves, and cannot fail of being Beneficial in order to their Eternal Good, if they are not wanting in a just Humility and Patience under them.

In this manner are Good Christians to proceed, with a true Faith, and entire De­pendance on God, making the One thing Necessary the great Business of their Lives, struggling with all the Difficulties they meet, with their Eyes ever on God, wait­ing his time for their Help and Deliver­ance. And thus, O God, I beseech thee, may they find that Help, they desire.