numbered. For as to a general providence (vulgarly so called) contradistinguished from a particular, it is only a decent, well-sounding word, which means just nothing.
2. Again. All thoughts which spring from sinful tempers, are undoubtedly sinful. Such, for instance, are those that spring from a revengeful temper, from pride, or lust, or vanity. An evil tree cannot bring forth good fruit. Therefore if the tree be evil, so must the fruit be also.
3. And so must those be, which either produce or feed any sinful temper: those which either give rise to pride or vanity, to anger or love of the world, or confirm and increase these or any other unholy temper, passion, or affection. For not only whatever flows from evil is evil, but also whatever leads to it; whatever tends to alienate the soul from God, and to make or keep it earthly, sensual, and devilish.
4. Hence even those thoughts which are occasioned by weakness or disease, by the natural mechanism of the body, or by the laws of vital union, however innocent they may be in themselves, do nevertheless become sinful, when they either produce or cherish and increase in us any sinful temper: suppose the desire of the flesh, the desire of the eye, or the pride of life. In like manner the wandering thoughts which are occasioned, by the words or actions of other
