Instructions for particular states

CHAP. III.

Instructions for Christians sub∣ject 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 Princi∣ples, 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 Fide∣lity, 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 Pre∣sence of God, their great Solicitude is so to perform all, that this may be the effect of what they do; but as to all other effects,

which regard this Life only, whether i•• Temporal Blessings, Interior Peace, or Se••¦sible and Present Comforts, they are to e••¦deavor to bring their Minds to as great a•• Indifferency as they are able, leaving the•• wholly to the Pleasure of God, to gran•• or deny them, as shall seem good in h•• Eyes: If he be favorable at any time, i•• giving such Encouragements, to infir•• Nature, they receive them with Thanks¦giving, 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 Chri¦stians 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 Con∣solations, because it observes, how ready Self-love is to lay hold of these; and therefore being Apprehensive, lest the Sense of these Comforts should become some Motive in the exercise of Prayer, i•• chuses rather to renounce or pass them by

with Indifferency, than rejoice in them; that so the Love of God and its Duty may have the whole Influence in whatever it does, and that it may perform no part of its Duty, because of the Comforts, found in it, but because it is the Will of God he should be Faithful in it.

This is the most perfect Rule a Chri∣stian can follow in this Mortal State, and those, who are yet at a distance from Per∣fection, tho' they cannot come up to it, yet they ought to keep their Eye upon it, so to secure themselves against unreason∣able 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 Dis∣quiets?

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 Devo∣tion 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 prevent∣ing 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 Mo∣tive 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 particular∣ly 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 Sub∣ject, Introd. p. 4. c. 13. to whom I refer the Reader for his greater satisfaction) such sensible Affections proceed some∣times from a tenderness of Constitution only, which is easily mov'd by being sus∣ceptible of all Impressions; and some∣times from the Enemy, who, to amuse us, inclines the Imagination to such Af∣fections,

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 experi∣ence 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 con∣tented with these uncertain Signs of De∣votion, without searching for the truth of it, which consists in a Will Constant, Resolute, and Active, in putting in exe∣cution whatever is the known and accep∣table 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 Circum∣stances, 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 so∣lid, 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 Disqui∣eting Fears, with Melancholy, and a grea•• Anxiety of Spirit, and requires the atten∣dance of a careful Hand, to prevent a to∣tal Oppression. But this proceeds from •• want of Courage, or from ill Management. For since all this may be the effect of Con∣stitution, or of immoderate Solicitude, or of the Divine Will, permitting such Tri∣als 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 In∣terior Darkness, it can be no perjudice to their Souls, if they will but go on Coura∣geous

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 reflect∣ing, 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 pre∣sent are denied them.

Then if they would consider this more in Particular, how every service we per∣form to God, is the more Perfect, in Pro∣portion to the Difficulties and Discourage∣ments we meet: That he is the more Faithful Servant, who having no World∣ly

Comfort to carry him on, but being op∣pos'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 Com∣forts; but it was his greater Commendati∣on, 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 Perse∣cution, when he had the Laws of Unbe∣lievers 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 con∣sider this truth, they might in this find Reason to suppress all Grief; and lay a Foundation of Hopes, that if they Perse∣vere

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, dis∣pleasing to God, that they may even make a great Advantage of their Burthen, and raise themselves to a more Eminent de∣gree 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 Satisfacti∣on 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 Con∣stant 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 Difficul∣ties of their State with Humility and Pa∣tience,

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 in∣clin'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 sup∣porting the Soul with Hope, amidst all that Heavy Darkness, which seems whol∣ly 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 En∣courage them; thro' the want of this Pa∣tience and Faith, the greatest part of Chri∣stians make not that Improvement of this Trial, which otherwise they might; but lye down under the Oppression, over∣rul'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, ap∣prehending

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 Op∣pression, and be constant in the perform∣ance 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 Appre∣hend God to be Angry, when they seem thus forsaken by him?

A. I do not deny, but it may be some∣times the effect of his Anger; and there∣fore 'tis adviseable for Christians, when in these Circumstances, to examine all their Ways, and use Endeavors for reforming whatever, upon good Advice, can be sus∣pected as the Occasion of the Divine Dis∣pleasure. But if we suppose it the effect of God's Anger, yet Christians have not Reason on this account, to lye still La∣menting their Misfortune, but be Indu∣strious 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 great∣est Mercy, in Correcting whom he loves,

they may find, under his Chastisements, sufficient Motives of rejoicing, as the Prophet did; Confitebor tibi, Domine, qu••∣niam ir••tus es mihi. I will praise thee, o•• God, because thou art Angry with me. For his Anger carrying with it the design of their Amendment, there may be reason, 'tis true, of grieving for their Sins, by which they have 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 Provi∣dence, they are bound to labor, by Hu∣mility 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 Bar∣renness 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 De∣pendance

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 com∣plains 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 no∣thing of Anger in it, but only an Execution of an Order of Providence, which for raising Christians to a greater degree of

Virtue, and to purifie it from all the ••••eg•• of Self-love, leads them thro' dark and difficult ways, so to try their Faith and Hope, and render them independent o•• all Sensible Comforts.

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

A. There is no reason to apprehend this; for there may be great Heaviness and Darkness upon the Spirits, where there is no Hardness of Heart. Those Christians, who live in the practice of known Sins, and being not mov'd by the Light of Grace▪ that touches them, nor by the Advice of Books or Friends, that call upon them, nor by the Examples of the Good, that reproach them, nor by the Mercy of God, that invites them, nor by his Justice, that threatens them, but go on following their own ways, obstinate against all these Means of Grace; these Christians, I say, ma•• justly condemn themselves of being hard∣ned in Sin, and deliver'd up to a Reprobate Sense: But as for the others, of whom you speak, who apprehending God to have withdrawn himself from them, are continually lamenting their Misfortune, are in perpetual trouble for fear of God's

Displeasure, earnestly desire the return of his Grace, are ever with great Solicitude enquiring, what they shall do to be de∣liver'd from their unhappy State, are rea∣dy 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 Chri∣stians in Mind, that all such Apprehensi∣ons of their Hearts being hardned, are only the Natural Effects of their great Op∣pression, such as the Devil is very in∣dustrious 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 seiz∣ing 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 Confi∣dence in God, tho' they see themselves

encompass'd with Darkness, and even wit•• the Shadow of Death: With this Ass••¦rance, that if they can hold out with Pa∣tience under this Trial, and persevere i•• Hope, all that Oppression, under whic•• they lye, tho' it deprives them of all Inte¦rior 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 be∣ing 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 Bene∣fits of Prayer; whence they may par∣take largely of many others more con∣siderable, tho' they find nothing of this. 'Tis a great Benefit of Prayer, to be sup∣ported 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 Bene∣fits,

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 Passi∣on working with greater violence, upon taking up a Prayer-book, so as then to put all into Confusion, I have known it ad∣vis'd to quit the usual Prayers for a time, that so Nature being more compos'd, by withdrawing the occasion of the Commo∣tion, the Prayers might be afterwards taken up again with greater Peace. But this being an extraodinary Case, the Ad∣vice 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 Ex∣ercises of Devotion. However, it may be advisable to all in this Perplexity, to change their Prayers, and to try, by va∣riety of Books, to give some Motion to the Spirit; as likewise to change their Place of Prayer; for sometimes some lit∣tle relief may be found by this way; but if it affords none, and after all Endeavors, their Prayers are still without Taste; let

them Confess at least their Misery befo•• God, and without Anxiety or Impatience complain of his hiding himself from them 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 them∣selves more and more in the long Ex∣perience 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 ac∣ceptable to God in their seeming distance from him, than more frequent Devoti∣ons at other times.

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

A. All their Discouragements of want∣ing Sense and Life in what they do, ought to be no hindrance in these Duties; and therefore however they seem to perform all without benefit, yet they ought not to

••mit them upon this account; but com∣••osing their Minds, as well as they can, ••nd leaving the effects to God's secret Pro∣••idence, be as constant in them, as at o∣••her times, or rather more frequent, as ••t shall be advis'd them.

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

A. There may not be Dispositions of Sense in them; but there are much better, which are those of the Heart. I have al∣ready told you the Signs by which I judge their Souls to be well dispos'd to∣wards God. Consider but the trouble of Mind in which they are, upon the Appre∣hension 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 con∣cern'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 up∣on 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 indifferen∣cy

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 oc¦casion'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 Fer∣vor, had not more reason to suspect them∣selves indispos'd, thro' their strong adhe∣sion to dangerous Objects, and little obstru∣ction from the World and its Follies.

The great Disadvantage, and only Motive of Fear in these Christians, is from that Dul∣ness, which oppresses their Spirits; this can∣not but give them some Disquiet, in depri∣ving them of that Comfort, which they so eagerly desire; and yet those, who ob∣serve 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 trou∣ble; this trouble, upon meeting frequent occasions, by degrees grows into Anxie∣ty; 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 Disappoint∣ments in not doing so well, as they desire, and their Immoderate Solicitude for be∣ing 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 no∣thing that renders them displeasing to to God, nor indisposes them for approach∣ing 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 Fi∣delity and Exactness, may be more

pleas'd with their Darkness, than in othe•• Light and Sweetness, which being ofte•• not grounded in Charity, has more •• Nature and Sense in it than of true De∣votion.

And hence, upon Experience of suc•• Persons, in observing the Rise and Pro∣gress of their Oppression, and finding i•• to be the effect of a Holy, tho' Ill-ma∣nag'd, Solicitude, or of a Melancholy Tem∣per only, I cannot look on them, as un∣prepar'd, but think, their best way, is to be resolute in following Direction, and not take upon them to be their own Judges, in depriving themselves of what they are advis'd to partake. They must endeavor therefore in all, whatever they do, to keep up their Spirits against Dejection and Fear, and let their Hopes be measur'd, not by their own Apprehensions, but by the Judgment of those, who know them better than they do themselves; this Hopes must carry them thro' all Duties, depending on the Light, which others have, who direct them, while they have nothing but Darkness within: And if, God so permitting, this Darkness and Opppression should continue even in their last Sickness, and when the Agony of Death is upon them, yet ought they still persevere with their Hope in God,

confiding in him, when they see nothing in themselves to trust to; for this is the Hope of all that are truly Humble; and then they need not doubt, notwithstand∣ing all their Fears, but that God will have mercy, who judges not the Infir∣mities 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 In∣structions, 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 Spiri∣tual 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 Du∣ties,

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 Sa∣craments, 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 them∣selves under their Oppression, and en∣deavor, thro' their Darkness, to see their own nothing. This Knowledge of them∣selves, 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, Solici∣tude 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 en∣deavor to be contented with this; de∣siring however greater supplies of Grace, but peaceably waiting God's time for this. This Method will lessen their Solicitude, and calming their Spirits, pre∣pare them for the return of Light.