9. After the regulation of his understanding, the next work of a prudent Christian is, the government of his will and affections. These of themselves are in the utmost disorder, caused by the general corruption of our nature: and unless this is removed, no man can be either good, or happy hereafter. 10. His first step towards this, is to teach his will to follow in all things, not natural inclination, but the will of God revealed to us in his word: for the will of God sways more with a prudent Christian than any inclination of his own, which he is ready at all times, and in all cases, to sacrifice to his duty; and his only care is to conform his will to the will and word of God, as knowing that God, being infinitely wise as well as good, cannot possibly command any thing, but what, upon the whole account, it is best for him to do. Most chearfully therefore does he depose his own will from the throne, and sets up the will of God. *11. Nor is he less obedient to a _providential_ than to the _written_ will of God. Not adhering to any private fancies, opinions or wishes of his own, he absolutely refers himself to God, to his gracious and all-wise disposal. He lodges all his concerns in his hands, and is willing he should chuse for him; and when he does so, concluding it best that things should be as the Governor of the world would have them, he thankfully accepts his choice, and humbly acquiesces in the wisdom of his providence: and accordingly, instead of cherishing any thought, or using any language of discontent, he is in all things ready to say with his Lord, _Not as I will, but as thou wilt_. Lord, thy will was an innocent will, and yet thou didst resign it. How much more should we resign our perverse and corrupt wills? CHAPTER V. _A persuasive to the study of Christian prudence, with some advices relating to the practice of it._