Instructions for particular states

CHAP. II.

Instructions for Melancholy and Scrupulous Christians.

I put these together, because they are generally found together; there be∣ing 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 Indis∣position 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 stand∣ing 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 Usurp∣ing 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,

which has taken from them all power of Resisting. This, I confess, is an unhappy State, such as I know how to compassio∣nate, better than advise; and therefore, leaving these to the Physician's Care, I Ad∣dress 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 ne∣cessary Reserv'dness, Forsaking the Ways of the World, Recollection of Mind, Pie∣ty or Devotion: For however these Proposals are to be encourag'd in others; yet in these they are to be look'd on, as the Treacheries of a designing Enemy, who carries them to the Temple for no other end, than to cast them down from the greater Precipice, and only perswades them to Reform, that he may by degrees make them unfit for all Duties.

This, Unwary Souls do not apprehend; but, for their good, I wish they would believe those Friends, whose Experience and Charity make them Solicitous for their Eternal Welfare. Such as these will advise them to be watchful against all the approaches of Sadness; and tho' it

be allow'd them to lament their Sins; yet even to be jealous of this Grief too, if once it begins, like a Weight, to oppress the Mind, and as a clog, keeps it down in all its Attempts of raising it self to God. Whatever Sadness carries with it Oppression and Discouragement, is to be resisted by the Christian: At its first Enterance, he ought to consider it as Evil; and if he cannot cast it off, let it be regarded, as an interior Affliction permitted for his Trial; and, as there may be comfort in all other Afflictions, if receiv'd with Humility, and submitted to with the Spirit of Christ, that is, with Patience and Meekness, in the accomplish∣ment of the Divine Will; so let him en∣deavor 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 Mo∣tive to submit to it with Cheerfulness; and this Submission cannot fail of mixing it at least with some Comfort and Peace, such as will take off the clog of Anxiety, and render it not only tolerable, but Medicinal also, if not wholly remove it.

This may, and ought to be done in the beginning of this Indisposition, when

it begins first to seize; and tho' after∣wards, the Practice of this Advice is more difficult; yet, if then attempted with greater resolution, it will by de∣grees gain upon the Distemper; and the Difficulties ought not to discourage the Undertakers; because, this being the on∣ly 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 Pra∣ctice of the Gospel, as they yield to Dis∣couragement and Sloth.

But if Duty alone will not prevail, let the Thoughts of that Mischief, into which they are hast••ning, add some Life to their endeavors, in supplying with Fear, what is wanting of Zeal: And this effect it would certainly have, could they but frame a true Idea of this destructive Evil, where it has taken Root, and is grown

Habitual. For if they would but believe, what a disrelish it gives the Soul to Prayer, and other Exercises of Devotion; how it galls the Mind, making it Passionate and Fretful; inclines it to Suspicions, Jealousies, and Malice; opens it to the most Horrid Temptations of Despair, Prophaneness, Infidelity and Blasphemy; pushes it on to seek Satisfaction in things Sensual, because it can find no Comfort in God; racks it with Endless Fears; blinds it with Mists and Darkness, con∣founds it with Horror, consumes it with Solicitude, and becomes its own Execu∣tioner, 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 be∣lieve, I say, these and Infinite other Mis∣chiefs of this Distemper, the Apprehensi∣on of falling into it, would oblige them to be so watchful in all its approaches, as to think all their labor well employ'd, which might be any ways serviceable in securing them against it. This Fear would make them jealous of all degrees of Sadness; it would put them upon standing up with Vigor, when they are more inclin'd to lye still; it would allow of no unprofitable Amusements; it would perswade them to seek Comfort in God,

and in the Exercise of Prayer; but not permit them, under pretext of this, to give way to too much Solitude, and less to the working Phancies of a Chimerical Entertainment: It would approve of Reading and Praying, as long as they can keep their Thoughts with any tolerable Application to what they are doing; but upon observing these to run with vio∣lence 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 Con∣versation, 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 Re∣tirement; and Conversation especially the general occasion of many Sins, 'tis for their inward Peace they are Solicitous to decline it.

A. I wonder not at their being averse to Work, because I am sensible, how this Distemper benumbs the Spirits, takes off all Life from the Soul, renders it Slothful and Unactive, and inclines it rather to sit still and sleep than work: But this is the effect of their Distemper,

which will encrease by their yielding to this Lazy way, however it passes with them under the better Name of Retire∣ment; and therefore, if they desire to master their Disease, they cannot do bet∣ter, 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 be∣gin with forsaking their Beds at more sea∣sonable Hours, this Contradiction to Tem∣per will be a good beginning of the Day, and by its Self-denial, may obtain a bles∣sing 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 In∣temperance; yet it must be advisable to divert their Distemper by the usual Con∣versation of Family or Friends: For how∣ever 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 Re∣tirement; and the best Exercises of it, which being abus'd by them, in com∣pliance with their distemper'd Inclination, are for the greater part better omitted than perform'd. Nay, tho' we suppose

the Conversation be not exempt from the Common Failings of Ordinary Discourse, yet it is not to be declin'd upon this account; because this is much the lesser Mischief, than what they do to themselves in avoiding it; and therefore is to be pre∣fer'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 there∣fore be the Aversion of Nature against such Conversation, it must not be con∣sider'd, but overcome; tho' it appears, upon a short Trial, to be to no purpose; nay, tho' it fills the Mind with greater di∣sturbance, and seems to encrease the Di∣stemper, 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 ex∣pected, the Mind can become more easie, when 'tis Contradicted in its Fondest In∣clinations? No, there is no Hopes of A∣mendment upon the first Trial of the Re∣medy; for it then only disturbs the Humors, and must necessarily be follow'd with an in∣terior

struggle. 'Tis from the continu∣ance of the Remedy the effect must pro∣ceed; 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 be∣nefit, will at length have their uneasie Re∣medies 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 Dis∣order of Mind, they have the same rea∣son 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 Jea∣lousies 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 Ef∣fect of their Indisposition, which natu∣rally

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 de∣pend, 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 Judg∣ment aright, of concluding themselves incapable of Directing themselves, and that for their Security they must necessa∣rily submit to another's Direction, it is thus only they can come to the possibili∣ty 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 per∣plexing the Mind with Scruples, and give some Instructions to those, who are thus disturb'd, which may likewise be serviceable, tho' the Scruples be not Occasion'd by this disorder, but proceed from some other root.

And as to these, I must begin, where I

now left off with the others, in plainly de∣claring 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 depend∣ing on it, as on a Blind Guide, who has presumption enough to undertake to Con∣duct 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 Prin∣cipal reason of this, is, because Humane Reason is not capable of making a true Judgment of things, but when it is Com∣pos'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 Pro∣portion or Colors. This may be observ'd in Men of the greatest Virtue, Wisdom, Learning and Experience, who when compos'd and settled, are capable of giving the best Advice; and yet if Consulted at a time, when Excessive Passion, Grief or Fear has disturb'd their Minds, are no more to be depended on, than Madmen or Fools; because these Passions put their Thoughts into that Disorder, that their

Reason is not then like a clear Glass •••• Light, but darkn'd with the Mist and Confusion of a Thousand Tumultuous Ima∣ginations, 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 im∣perfectly. 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 Sur∣prize, they shall be in a better compo∣sure of Mind. And if this Advice be fol∣low'd, the same Persons will at their re∣turn, Experience the Truth of what is here said, when they shall find themselves oblig'd to repeat the Particulars of their whole Case to them again, and by this perceive, that whatever was said to them before, was speaking to the Deaf, and that they have no Memory or Sense of all that was represented to them.

Hence may those, who are subject to Scruples, apprehend, why they are not to rest in the direction of their own Reason; because their Minds are disorder'd with Immoderate Solicitude and Fear, such as never permitting their Judgments to

be Sedate and Quiet, become an Habitual hindrance upon them, and render them as much unqualified for discerning or pro∣nouncing aright, as the Persons above∣mention'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 de∣pend on the Direction of their own di∣sturb'd Reason.

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

A. No; for tho' the Principles be ne∣ver so Sound, they are not capable of ma∣king the right use of them: They give the

wrong turn to every thing; so that what serves as a Rule, to guide others in the way, by their ill Management, leads them out of it. Hence there are no Books so cautiously writ for the Conduct of Souls, but what they abuse, to the encrease of their unhappiness, ever picking out something for keeping up their unreason∣able Disquiets. And therefore their pre∣tending 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 Misfor∣tune 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 questi∣on'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; be∣cause their Fears are not Rational, but only the effects of their Distemper'd Ima∣gination, 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 Chri∣stians are bound to suspend all Action, as long as Rational Doubts put in their Ca∣veat; so these ought to take no notice of their Doubts, because they are only Imagi∣nary, and not sufficient to put a stop to a∣ny 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 com∣p••s'd, they, upon Reflection, find there is no Reason to doubt of what before they had question'd, and that all their Perplexity proceeded from nothing, but the Confusion of their own Thoughts, which they could not then discover, because their Imagination was stronger

in suggesting Fears, than their Reason in deposing them. And if they seldom recover that quiet, as to make this dis∣covery of themselves; yet they may soon observe this, upon consulting their Dire∣ctor, 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 of∣ten to give, in Crying out danger, where there is none? What Direction can they possibly have, if this will not do? Are not

they willing to be deceiv'd, who take those for their Guides, who have often carried them out of the way? Truly here must be a strange Blindness, for Men to be so often deluded, and not to observe it; and as strange a Perversness, if they see it, in still heark'ning to their Informati∣ons, 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 Ima∣gination: 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 be∣come 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 Assu∣rance

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 Satis∣factions 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, Va∣nity, 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 Me∣thod 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 re∣move 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 Light∣ness than Weight in them.

Now if this be a Necessary Rule for the

Conduct of Life, and to keep our Minds in a kind of Balance amidst the Uncer∣tainties 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 hin∣drance 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 Ex∣perience they have so often had of their Disturbance being occasion'd by unreason∣able Fears, one would think, were suffi∣cient 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 ap∣prehensive of Neglecting or Acting against them, as if they had been never yet im∣pos'd on by them. Where now is the Wisdom of this? Where is the Im∣provement they have made of all their Experience; that they still go on, ta∣king Shadows and Dreams for real Mon∣sters, obstinately adhering to their own Thoughts, and giving Credit to all the Impulses of their Imagination, as if they

had never yet been deceiv'd by this Cre∣dulity. They see in their Temporal Af∣fairs, how many Impertinent Difficulties they start, how many groundless Suspi∣cions they raise, sufficient to perplex the Soundest Brain, if thought worth the considering; they see how every flying Report gives them an Alarm, Confound∣ing their Spirits with Terror, and unreason∣able Proposals of what they are to do, for their Security against the Dangers of their Imagination: In this they may be con∣vinc'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 Ap∣prehensions, 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 ne∣cessary to save them from the imputatio•• of Folly or Madness: So this same is th•• best way they can follow, in their Spiri∣tual Concerns; and till, in these, they ar•• prevailed on by better Judgments, •••• neglect and act against their own Appre∣hensions and Fears, they will never b•• truly Wise in seeking their own Peace without which they can expect no Com∣fort 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, be∣cause 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 ex∣plicating 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 Diffe∣rent 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 Con∣trivance 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 Re∣medy. For whereas he knows, they cannot be deliver'd from their Perplexity, and its ill

Consequences, but by the Advice of those who understand their Distemper, and all the Mischiefs of it, he by this Delusion renders their Authority suspected, and furnishes them with a plausible Pre∣text, 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 su∣spect and distrust every one besides them∣selves.

I wish therefore, for their sakes, they would be convinc'd of this Snare, since otherwise their Evil must become Irre∣mediable, and they cannot be excus'd from an intolerable Obstinacy, in standing out against the Means, the Divine Good∣ness 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 Ordi∣nance of God. And now to deliver them from these their unjust Suspicions, if it •••• in their Power to believe any thing, that does not favor their Inclination, I wish

they would give Credit to this Assurance, I here give them; that there is no other Disorder of the Soul more evident to any Experienc'd Director, than that under which they labor; and tho' the Confus'd Motions of their Soul are Infinite in th•••••• Apprehensions, Fears, Consents and Acting contrary to suppos'd Principles of Right Justice and Truth; yet all these are as particularly known to him, as if they were all Painted out before him in Writing: So that, as in common Distem∣pers, 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 ex∣press'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 mis∣taking their Case; yet when they have consulted Two or Three Able Men, and find them positively agreeing in their Sen∣timents concerning their Distemper, and in their Prescriptions for its Cure; when they Reflect, that these are Persons of Principles and Conscience, such as know

their own Souls to be engag'd for whatever Advice, they give their ••••nitents; and that if they give Directions, without knowing their State, who consult them, they Act very Presumptuously, and must be accountable for all the Consequences of their Rashness; I think from this Con∣sent 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 with∣draw them from their Obedience due to the Ordinance of God, which has Re∣bellion in it, I hope they may find suffi∣cient 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 bet∣ter 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, ap∣pointed by him for Feeding the Flock, for Strength'ning the Weak, for Comfort∣ing 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 Ene∣my. 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 Rea∣son 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 Dan∣gerous 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 them∣selves; but to make Choice of the most Experienc'd and Prudent: And if they Consult more than one, for discovering with greater Assurance the unhappiness of

their Distemper, after that to abide con∣stant 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 con∣trary to all their own Fears, Apprehensi∣ons, Imaginations, Reason and Judgment, in compliance with his Advice. This will be difficult, I know, at first; but Dis∣tempers 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 can∣not be so l••sting.

Hence therefore, as to what he shall pre∣scribe, 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 requi∣ring them to go to the H. Communion, without giving them Absolution, or not admitting them to Confession, or in what∣ever

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 de∣clar'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 Disci∣pline 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 Con∣duct, tho' he leads them thro' Ways, which, in their Judgment, seem not to

them the Right or the Best: They are to do, as Sick Persons, who in a Dange∣rous 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 Diffi∣culties; yet they Acquiesce still in their Guide and Physician, thro' the Con∣fidence 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 Judg∣ment, 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 di∣stinctly, 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 un∣easie in being thus Contradicted, but with a Satisfaction of Reason and Faith, which is much more Solid and Christian.

In this manner therefore may these Christians reason against that Struggle,

they find within, and endeavor to go on with Quiet; I have the Advice and Com∣mand 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 there∣fore consider Christ and his Holy Spirit speaking to me by him, and however my own Fears and Reason give me other Dire∣ctions, and suggest many Difficulties; yet I will submit all to Christ's Holy Ordinance, and with my Confidence in him, con∣clude 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 Ex∣perience, which Pet. Merchantius says he

had of a Learned and Holy Priest, who by the Divine Permission, for his greater Humiliation, fell into this perplexing Dis∣order, so that he could perform no one Duty, but with great Anxiety and Distur∣bance 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 re∣solv'd to Rest in it, notwithstanding all Difficulties and Objections of his own a∣gainst 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 ob∣serv'd this Method for some time, he a∣gain recover'd his former Peace, and with

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 some∣thing 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 unprofi∣table, 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 un∣dertaking to do what the Director advi∣ses, and observing his Commands in Con∣tradiction to all other apparent Reasons suggested from within, this is laying the Ax to the Root, and if there be a pos∣sibility of Remedy, it must come by this Method.

If therefore these Christians are not Fond of their Distemper, but Sincerely desire Relief, let them seek it in the Way, it which it is to be found. Let them not expect to be reason'd out of it, but desire their Director seriously to consider their State; and having concluded upon

what is necessary for them to do, posi∣tively to declare it to them. Let them then set themselves to a strict Compli∣ance, 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 Assu∣rance, that they have no way of doing Right, but in doing what they are direct∣ed; 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 Mis∣fortune 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 Rea∣son, but by Obedience only; yet for my Sa∣tisfaction, let me have a fuller Sight of the Reasons, why they are under this necessi∣ty of a strict Submission.

A. I have already told you the Reason, but if, like them, you oblige me to Re∣petition, 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 of∣ten

find themselves under great Appre∣hensions, where there is no true Reason for it, and with all the force of their Rea∣on 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 discom∣pose 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 Ex∣cessive Solicitude and Fear of offending is still encreasing their danger, and like lit∣tle 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 Fear∣ful; 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 impressi∣ons;

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 Active∣ness 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 De∣testation 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 notori∣ous Guilt, from which, God and his Mini∣sters, 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 Princi∣ples, both as to Faith and Morals, that their Sincere Desire is to serve God faith∣fully, that their greatest Fear is of Sin, and their greatest Solicitude not to fall into it, that they are Apprehensive of whatever disposes to it, that they seek not the Occasions, that they have on

their Spirits a continual Horror of being surpriz'd in those Circumstances, wherein, they apprehend, they Sin; that they have a Detestation of that Evil, to which they think, they consent; that in the very time, wherein they seem to con∣sent, 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 can∣not live, but in the frequent Displeasure of God. From these, and such like Ob∣servations, 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 Imagina∣tion; 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 pow∣erfully over-rul'd, and oblig'd to Act in Contradiction to their own Fears. And

however this Method may look Impen∣ous, 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 Con∣cern, where Mistakes are so obvious, and yet so dangerous. But satisfie me in one thing; in describing the State of these Chri∣stians, you seem to judge them very unhap∣py; 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 be∣ing subject to such Perplexities, which are as a perpetual Rack on their Spirits, hinder them in all Duties, and put them in danger of quitting all, and despairing of a better State? Here's enough to move

Compassion, and to oblige those, who are concern'd, to give them all just Assistance. And yet to consider, that their Solicitude for doing well, their Fear of offending, the Trouble under the Thoughts of ha∣ving 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 them∣selves 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 Substan∣tial 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 them∣selves of this Help, upon the Mistaken Judgment of their own Fears. Here you see the Opinion▪ I have of them; and

this I think so well grounded, that shoul•• God permit them to continue unde•• their usual Disquiets, even throughout thei•• last Sickness, and so expire, without an•• sense of Comfort, I should not Doubt o•• their End being Happy, because God be∣ing 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 Soli∣tude, but only as shall be advis'd; Inno∣cent Conversation is profitable, and in Working they cannot do too much.

Thirdly, If Scrupulous Difficulties per∣plex their Minds, they are to suspect all the Suggestions of their own Fears; and no•• trust the Information of their Rea∣son,

tho' it seems to carry Evidence with it.

Fourthly, They are to be Cautious in Reading Spiritual Books, and not Tor∣ment themselves with what was never in∣tended for them: They are not to de∣pend 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 Pru∣dence 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 seem∣ingly carry with them.

Eighthly, They must not excuse them∣selves from this necessary Obedience, upon pretext of his not understanding their

Case, or of their not having fully expli¦cated it; or of his not believing them or supposing them to be better than they are.

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

Tenthly, If the Thoughts of their unwor∣thiness, or other, tho' the most Abominable Suggestions, disturb them in the perfor∣mance 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 ap∣prehending all they do to be to no purpose.

Eleventhly, If throughout their last Sick∣ness, and at the Hour of Death, their Minds should be perplext with the like Thoughts, tho' even of a seeming De∣spair; 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 Com∣passion on them.