quires a distance to be kept from all external Objects, that those things Human Nature loves moft tenderly fhould be renounced; nay, even that himself should be fo; for each Man is his own worft Enemy, and the moft threatning Dangers rife from within. He that hath gained an entire Conqueft over himself, will find no mighty difficulty to fubdue all other Oppofition; for this is a compleat Victory indeed. And when the Senfual Appetite fubmits readily to the Rational Powers, and those Powers again as readily fubmit to my Will, this Man is Mafter of himself and all the World. But they who would afpire to this Perfection, muft fet out with Resolution, and early lay the Ax to the Root of the Tree, that no darling Sin, no corrupt or inordinate Affection may be left ftanding. For all that Bitterness and Sin, which is neceffary to be hewn down, in order to an entire Reformation and Heavenly Purity of Heart and Life, are but fo many Branches of that corrupt Stock, the irregular Love of a Man's own felf. And when that Stock is killed and cut down, profound Peace, and uninterrupted Happinefs are the Confequents of fuch Mortification.

The only Reafon, why fo many continue ftill entangled in fenfual Affections, and find themselves unable to foar above themselves and the Incumbrances here below, is, that very few have attained to the Skill of dying to their own Inclinations, and divesting themfelves of narrow and selfish Defigns. For he who affects to converse freely with God, muft first abandon all carnal and immoderate Defires, and get loofe from thofe Intanglements, which clog and faften down the Soul to Earth, who ftill retain a fondness of any created Being, and by minding temporal Things, fhew that they are content to fet up their Reft, fhort of Heaven and God himself. Set therefore thy Affections on things above, and not on things on Coloffiii.2. the Earth; for no Man is fufficient for the Service of

Matth. vi. 24.

two Masters; nor canst thou love Me and Mammon both.

CHAP.

XLIX.

The different Motions of Nature and Grace.

Chrift.]

BE

E careful, my Son, to distinguish between Nature and Grace, and nicely to obferve their different Tendencies and Profpects; for these are so very diftant, fo contrary to each other, and yet withal fo intricate, that they require a Spiritual and enlightned Understanding, exactly to difcern them. In the general defire of Good all Mankind agree, this is the Spur and Spring of every Word and Action; but that which produces fo very different Effects from the fame Original Caufe, is, that Men often miftake Shadows for Subftance, and are impofed upon by falfe appearances of Good.

Nature acts craftily,allures,infnares, cheats those that attend to its Wiles, and propofes the gratifying her felf for the end of all fhe does. Grace deals candidly and fincerely, complies with no Evil, puts no Cheat upon Men, does all with regard to God, and refts in him as its fupreme and only End. Nature declines Death and Sufferings, hates Trouble and Sorrow, Subjection and Obedience; Grace is exercifed in perpetual Mortification and Self-denial; chufes to be over-ruled,to fubmit; nay, reftrains even lawful and innocent Liberties; does not affect Dominion and Superiority, but chufes to live in a State of Humility and Subjection, and efteems no Hardfhip, no Compliance uneafie, for the fake of God and a good Confcience. Nature is felfish, and always computes what Profit every Action may bring to the Perfon that does it; Grace overlooks

all

all private Gain, and labours chiefly to promote the publick Good. Nature delights in Honours and Preferments, in a celebrated Name, and the Commendations of Men; Grace afcribes all the Honour and Praise to God,and thinks, that things done well are well rewarded by his Acceptance and Approbation. Nature dreads Ignominy and Contempt,but Grace accounts it Matter of great Joy to be expofed and vilified in a good Cause. Nature is pleafed with Eafe and Indulgence, and bodily Reft; Grace is ever active, and undertakes Business and Toil with chearfulness. Nature is charmed with Beauty and Curiofity, and difdains things that are mean, and vulgar, and common; Grace is delighted with fuch as are plain and low in the Efteem of the World, difdains not thofe that are unpalatable, nor thinks her felf the worfe for the want of outward Gaieties and Ornaments. Nature aims at tranfitory Enjoyments, is fond of Wealth and Increafe, tenderly affected with Loffes and Difappointments, and provoked to the laft degree with Infolence and Reproach: Grace keeps Eternal Advantages in view, neglects the fading and perifhing, bears Loffes with evenness of Temper,endures Contempt and Scandal patiently. For Thefe, fhe confiders, are things of no mighty concern, to one whofe Heart and Treasure are in Heaven; a Place, where they are fafe, and no misfortune can reach them. Nature is niggardly and griping, and chufes rather to receive than give; Grace Bountiful and Kind, defpifing fordid Gain and Parfimony, content with a little, diftributes liberally and chearfully, and efteems it more bleffed to give than to receive.

Als XX.

Nature inclines to Creature-comforts, to Fleshly. Delights, to Worldly Vanities and Pomps, to wandring and idle Diversions; Grace fixes the Heart upon God and Goodnefs, concerns it felf with the World as little as may be, hates Fleshly Lufts, checks and confines roving Imaginations, and affects Privacy and

So

1

Solitude. Nature is much delighted with fenfual Pleafures; Grace feels no Pleasure but in God alone, and prefers that before all the Delights that the Objects of Senfe can afford. Nature does nothing without fome Profpect of Intereft, and for every Kindness expects as good or better Returns, either of things in kind, or at least of Favour and Applaufe for its pretended Generofity, and fets a very high Value upon all the Obligations it lays. Grace defires no Recompence in this World, but looks upon God as her Reward; nor are the Supplies and Conveniencies of Life any farther of Confideration with her, than as a comfortable Subfiftence in this World may be ferviceable in promoting and facilitating the Endeavours after another.

Nature values her felf upon a diffufive Intereft, and multitude of Relations and Friends, Quality and Noble Blood; and therefore fawns upon, or favours Men in Power, courts and careffes the Rich, commends, and is partial to Perfons of the fame Condition or Opinion, or Party: Grace is Charitable and Kind, even to Enemies; is not Exalted by great or numerous Friendships; and thinks the Defcent and Family of a Man a very defpicable thing, unless his Virtues be as much more eminent than those of his Inferiors, as his Birth and Rank is above theirs: Grace favours the Poor rather than the Rich, and is more concerned for the hard Fortune of an Innocent Perfon, than of a Great One; pays its Refpects to true intrinfick Worth, not to the meer Signs and Trappings of it, which of ten only fhew where it ought to be, not where it really is; encourages the good in Virtue, inftead of flattering and foothing up the Mighty in their Wickedness and Folly; and labours indefatigably to conform thofe who profefs themselves God's Children, to the likeness of their Heavenly Father's Excellencies, by propagating all manner of Piety and Goodness.

Nature

Nature is eafily provoked to Difcontent by hard Circumstances; Grace bears Want and Poverty with Meeknefs and much Patience. Nature's Ends and De. figns conftantly centre in her felf; but Grace confiders her Original, and thinks that all fhould return thither from whence at firft it came; arrogates nothing to it felf, is not affuming, does not contend for Praife or Preference; is not dogmatical and peremptory in her own Opinions, but, in all featches after Truth, fubmits her own Reafon and Judgment, to the Incomprehenfible Wisdom of God. Nature affects to be knowing, to understand and penetrate the profoundeft and darkest Myfteries, makes Oftentation of all her new Discoveries, and pretends to Experiment and Demonftration; labours to diftinguish her felf, to be thought wiser than the rest of the World, and would be extolled and admired for all that is fpoken or written, or done: Grace thinks it not advisable to lay out Time and Thought, upon new or unprofitable Curiofities; but confiders, that the Ruin of Mankind is owing to that bufie Defire of knowing what God thought fit to conceal from them; that this inquifitive pretending Temper is a Sprout from that old Root of Bitterness; that Eftablished Truths may be depended upon, but new and fanciful Notions are almoft no fooner entertained, than they are difproved and exploded again. That Men fhould therefore check that vain Pleasure, which tickles their itching Minds upon these Occafions; abandon Vain-glory, labour rather to conceal, than to publifh their Advantages; and make Usefulness, and Virtue, and God's Honour, the only End of all their Knowledge and Studles. For to him alone all Thanks and Praife muft of neceffity be due, who gives Men all they have, of his own meer Motion and free Mercy.

And fuch is Grace, a Light fuperior to Natute, which should direct and prefide over it; the peculiar