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it after
work, if he could keep the tobacco in it. Quite likely the person at the
next table was a spy of the Thought Police, and quite likely he would be in
the cellars of the Ministry of Love within three days, but a cigarette end
must not be wasted. Syme had folded up his strip of paper and stowed it
away in his pocket. Parsons had begun talking again.
'Did I ever tell you, old boy,' he said, chuckling round the stem of
his pipe, 'about the time when those two nippers of mine set fire to the
old market-woman's skirt because they saw her wrapping up sausages in a
poster of B.B.? Sneaked up behind her and set fire to it with a box of
matches. Burned her quite badly, I believe. Little beggars, eh? But keen as
mustard! That's a first-rate training they give them in the Spies nowadays
-- better than in my day, even. What d'you think's the latest thing they've
served them out with? Ear trumpets for listening through keyholes! My
little girl brought one home the other night -- tried it out on our
sitting-room door, and reckoned she could hear twice as much as with her
ear to the hole. Of course it's only a toy, mind you. Still, gives 'em the
right idea, eh?'
At this moment

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of Good over Evil? The huge face gazed back at him, full of calm
power. White always mates.
The voice from the telescreen paused and added in a different and much
graver tone: 'You are warned to stand by for an important announcement at
fifteen-thirty. Fifteen-thirty! This is news of the highest importance.
Take care not to miss it. Fifteen-thirty!' The tinking music struck up
again.
Winston's heart stirred. That was the bulletin from the front;
instinct told him that it was bad news that was coming. All day, with
little spurts of excitement, the thought of a smashing defeat in Africa had
been in and out of his mind. He seemed actually to see the Eurasian army
swarming across the never-broken frontier and pouring down into the tip of
Africa like a column of ants. Why had it not been possible to outflank them
in some way? The outline of the West African coast stood out vividly in his
mind. He picked up the white knight and moved it across the board. There
was the proper spot. Even while he saw the black horde racing southward he
saw another force, mysteriously assembled, suddenly planted in their rear,
cutting their comunications by land and sea. He felt that by willing it he
was bringing that other force into existence. But it was necessary to act
quickly. If they could get control of the whole of Africa, if they had
airfields and submarine bases at the Cape, it would cut Oceania in two. It
might mean anything: defeat, breakdown, the redivision of the world, the
destruction of the Party! He drew a deep breath. An extraordinary medley of
f

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us all these things."

Hezekiah, Sennacherib.

Jeremiah. Hananiah, the false prophet, dies in seven months.

II Macc. 3. The temple, ready for pillage, miraculously succoured.--II Macc.
15.

I Kings 17. The widow to Elijah, who had restored her son, "By this I know
that thy words are true."

I Kings 18. Elijah with the prophets of Baal.

In the dispute concerning the true God and the truth of religion, there has
never happened any miracle on the side of error, and not of truth.

828. Opposition.--Abel, Cain; Moses, the Magicians; Elijah, the false
prophets: Jeremiah, Hananiah; Micaiah, the false prophets; Jesus Christ, the
Pharisees; Saint Paul, Bar-jesus; the Apostles, the Exorcists; Christians,
unbelievers; Catholics, heretics; Elijah, Enoch, Antichrist.

829. Jesus Christ says that the Scriptures testify of Him. But He does not
point out in what respect.

Even the prophecies could not prove Jesus Christ during His life; and so men
would not have been culpable for not believing in Him before His death had
the miracles not sufficed without doctrine. Now those who did not believe in
Him, when He was still alive, were sinners, as He said himself, and without
excuse. Therefore they must have had proof beyond doubt, which they
resisted. Now, they had not the prophecie

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[175]Matt. 26:50. "Friend, wherefore art thou come?"

[176]Ps. 2:1, 2. "Why do the heathen rage... and the rulers of the earth...
against the Lord."

177Is. 8:14. "For a sanctuary and for a rock of offence."

178John 3:2. "We know that thou art a teacher come from God; for no man can
do these miracles that thou doest, except God be with him."

[179]John. 15:24 "If I had not done... they had not had sin."

[180]Matt. 12:25; Luke 11:17. "Every kingdom divided against itself."

181Luke 11:20. "If with the finger of God... the kingdom of God is come upon
you."

[182]St. Thomas Aquinas, Summa Theologica.

183"But though he had done so many miracles before them, yet they believed
not on him: that the saying of Esaias the prophet might be fulfilled... He
hath blinded their eyes."

184John 12:41. "These things said Esaias, when he saw his glory, and spake
of him."

1851 Cor. 1:22, 23. "For the Jews require a sign, and the Greeks seek after
wisdom: but we preach Christ crucified."

[186]"But full of signs, full of wisdom; you the Jesuits, what you wish is a
Christ not crucified, a religion without miracles and without wisdom."

18710:26 "But ye believe not, because ye are not of my sheep."

188"Not because ye saw the miracles, but because ye... were filled."

18916. "This man is not of God, because he keepeth not the Sabbath day.
Others said: How can a man that is a sinner do such miracles?"

[190]John 9:17, 33.

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of about seventy years, who had spent most of her days under Mr.
Stoddard's powerful ministry. Reading in the New Testament concerning
Christ's sufferings for sinners, she seemed to be astonished at what she
read, as what was real and very wonderful, but quite new to her. At
first, before she had time to turn her thoughts, she wondered within
herself, that she had never heard of it before; but then immediately
recollected herself, and thought she had often heard of it, and read it,
but never till now saw it as real. She then cast in her mind how
wonderful this was, that the Son of God should undergo such things for
sinners, and how she had spent her time in ungratefully sinning against
so good a God, and such a Savior; though she was a person, apparently,
of a very blameless and inoffensive life. And she was so overcome by
those considerations that her nature was ready to fail under them: those
who were about her, and knew not what was the matter, were surprised,
and thought she was dying.

Many have spoken much of their hearts being drawn out in love to God and
Christ; and of their minds being wrapt up in delightful contemplation of
the glory and wonderful grace of God, the excellency and dying love of
Jesus Christ; and of their souls going forth in longing desires after
God and Christ. Several of our young children have expressed much of
this; and have manifested a willingness to leave father and mother and
all things in the world, to go and be with Christ; some persons having
had such longing desires after Christ, or which have risen to such
degree, as to take away their natural strength. Some have been so
overcome with a sense of the dying love of Christ to such poor,
wretched, and unworthy creatures, as to weaken the body. Several persons
have had so great a sense of the glory of God, and excellency of Christ,
that nature and life seemed almost to sink under it; and in all
probability, if God had showed them a little more

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of the heart was needed; that Moses had not given
them the bread from heaven, etc.

But God, not having desired to reveal these things to this people who were
unworthy of them and having, nevertheless, desired to foretell them, in
order that they might be believed, foretold the time clearly, and expressed
the things sometimes clearly, but very often in figures, in order that those
who loved symbols might consider them and those who loved what was
symbolised might see it therein.

All that tends not to charity is figurative.

The sole aim of the Scripture is charity.

All which tends not to the sole end is the type of it. For since there is
only one end, all which does not lead to it in express terms is figurative.

God thus varies that sole precept of charity to satisfy our curiosity which
seeks for variety, by that variety which still leads us to the one thing
needful. For one thing alone is needful, and we love variety; and God
satisfies both by these varieties, which lead to the one thing needful.

The Jews have so much loved the shadows and have so strictly expected them
that they have misunderstood the reality, when it came in the time and
manner foretold.

The Rabbis take the breasts of the Spouse for types, and all that does not
express the only end they have, namely, temporal good.

And Christians take even the Eucharist as a type of the glory at which they
aim.

671. The Jews, who have been called to subdue nations and kings, have been
the slaves of sin; and the Christians, whose calling has been to be servants
and subjects, are free children.

672. A formal

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to such a degree in the same affair, that it is
ever uppermost in their thoughts, they will naturally make it the
subject of conversation when they get together, in which they will grow
more and more free. Restraints will soon vanish, and they will not
conceal from one another what they meet with. And it has been a practice
which, in the general, has been attended with many good effects, and
what God has greatly blessed amongst us: but it must be confessed, there
may have been some ill consequences of it; which yet are rather to be
laid to the indiscreet management of it than to the practice itself; and
none can wonder, if among such a multitude some fail of exercising so
much prudence in choosing the time, manner, and occasion of such
discourse, as is desirable.

SECTION III. This Work Further Illustrated in Particular Instances.

But to give a clear idea of the nature and manner of the operation of
God's Spirit, in this wonderful effusion if it, I would give an account
of two particular instances. The first is an adult person, a young woman
whose name was Abigail Hutchinson. I fix upon her especially, because
she is now dead, and so it may be more fit to speak freely of her than
of living instances: though I am under far greater disadvantages, on
other accounts, to give a full and clear narrative of her experiences,
than I might of some others; nor can any account be given but what has
been retained in the memories of her friends, of what they have heard
her express in her lifetime.

She was of an intelligent family: there could be nothing in her
education that tended to enthusiasm, but rather to the contrary extreme.
It is in no-wise the temper of the family to be ostentatious of
experiences, and it was far from being her temper. She was, before her
conversion, to the observation of her neighbors, of a sober and
inoffensive conversation; and was a still, quiet, reserved per

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410. Perseus, King of Macedon.--Paulus Aemilius reproached Perseus for not
killing himself.

411. Notwithstanding the sight of all our miseries, which press upon us and
take us by the throat, we have an instinct which we cannot repress and which
lifts us up.

412. There is internal war in man between reason and the passions.

If he had only reason without passions...

If he had only passions without reason...

But having both, he cannot be without strife, being unable to be at peace
with the one without being at war with the other. Thus he is always divided
against and opposed to himself.

413. This internal war of reason against the passions has made a division of
those who would have peace into two sects. The first would renounce their
passions and become gods; the others would renounce reason and become brute
beasts. (Des Barreaux.) But neither can do so, and reason still remains, to
condemn the vileness and injustice of the passions and to trouble the repose
of those who abandon themselves to them; and the passions keep always alive
in those who would renounce them.

414. Men are so necessarily mad that not to be mad would amount to another
form of madness.

415. The nature of man may be viewed in two ways: the one according to its
end, and then he is great and incomparable; the other according to the
multitude, just as we judge of the nature of the horse and the dog,
popularly, by seeing its fleetness, et animum arcendi; and then man is
abject and vile. These are the two ways which make us judge of him
differently and which occasion such disputes among philosophers. For one
denies the assumption of the other. One says, "He is not born for this end,

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divine work among some, and a considerable
ingathering of souls, even after I was settled with him in the ministry,
which was about two years before his death; and I have reason to bless
God for the great advantage I had by it. In these two years there were
nearly twenty that Mr. Stoddard hoped to be savingly converted; but
there was nothing of any general awakening. The greater part seemed to
be at that time very insensible of the things of religion, and engaged
in other cares and pursuits. Just after my grandfather's death, it
seemed to be a time of extraordinary dullness in religion.
Licentiousness for some years prevailed among the youth of the town;
there were many of them very much addicted to night-walking, and
frequenting the tavern, and lewd practices, wherein some, by their
example, exceedingly corrupted others. It was their manner very
frequently to get together, in conventions of both sexes for mirth and
jollity, which they called frolics; and they would often spend the
greater part of the night in them, without regard to any order in the
famili