CHA P. LVIII..

The Grace of God dwells not with Worldly-minded Men.

Christ. HE Tokens of my Love are of a nobler

T kind, than that they fhould fubmit to be

rivall'd by the Bleffings of this World; for Heavenly Comforts difdain to mix with thofe of Earth. If then, my Son, thou defire to be filled full of my Benediction and Grace, all that obftruct its free Poffeffion of thy Heart must be effectually difcarded. Covet Retirement, and prefer private Converfation with thy God, before all the Diverfions of Human Society. Efteem no Company fo delightful as thy Glofet and thy Devoti ons; and there, by fervent Prayers, pour out thy Soul alone, that thy Zeal may be quickned, and thy Peace of Confcience fecured. Let the whole World be mean in thy Efteem, and account it a greater Honour to be called and chofen of God, than any Advantages of Fortune or Advancement can confer. For, be affured, thy Soul cannot admit of two fuch different Affections, as the Love of Me, and tranfitory Pleafures. The moft intimate Acquaintance and dearest Friends muft not stand in Gompetition with Me; but they who will be mine in good earneft, muft follow the Apostle's 2 Pet. iii. Advice, and behave themselves as Strangers and Pilgrims in a World which must shortly be diffolved. And when that time of this, or their own, Diffolution approaches; the Joy and holy Truft of that Mind, which fits loofe to all here below, is more bleffed, than Words can exprefs.

But to live thus abftracted and difengaged from the World, is a Perfection not attainable by every common Man; nor can the fenfual Perfon tafte the Delights, or enjoy the Liberty of a true fpiritual State. For this re

quires a diftance 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 worst Enemy, and the moft threatning Dangers rife from within. He that hath gained an entire Conqueft over himself, will find no mighty Difficulties to fubdue all other Oppofition; and this is a compleat Victory indeed. And when the Senfual Appetite fubmits readily to the Rational Powers, and thofe Powers again as readily fubmit to my Will, this Man is Master of himself and all the World But they, who would aspire to this Perfection, muft fet out with Refolution, 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 Reason why so many continue still en◄ tangled 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 Designs. For He, who affects to converfe freely with God, muft first abandon all carnal and immoderate Defires, and get loofe from those Intanglements, which clog and faften down the Soul to Earth. They who ftill retain a Fondness of any created Being, by minding temporal Things, fhew, that they are content to fet up their Reft, fhort of Heaven and God himself. Set therefore thy AffeEtions on things above, and not on things on the Earth; for no Man is fufficient for the

Coloff. iii. 2.

Service of

Mat. vi. 24.

two Mafters; nor canft thou love Me and Mammon both.

CHA P. LIX.

The different Motions of Nature and Grace.

Chrift.]

BE

E careful, my Son, to diftinguish between Nature and Grace, and nicely to obferve their different Tendencies and Profpects. For these are so very diftant, so 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 mistake Shadows for Subftance, and are impofed upon by falfe Appearances of Good.

Nature acts craftily, allures, enfnares, cheats those that attend to her 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 submit; nay, restrains even lawful and innocent Liberties; does not affect Dominion and Superiority, but chufes to live in a State of Humility and Subjection; and esteems no Hardship, no Compliance, uneafy, for the fake of God and a good Confcience. Nature is felfifh, and always computes what Profit every Action may bring to the Perfon that does it; Grace overlooks all private Gain, and

labours

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 Caufe. Nature is pleased with Eafe and Indulgence, and bodily Reft: Grace is ever active, and undertakes Business and Toil with Chearfulness. Nature is charmed with Beauty and Curiosity, 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 Increase, tenderly affected with Loffes and Difappointments, and provoked to the last degree with Infolence and Reproach: Grace keeps Eternal Advantages in view, neglects the fading and perifhing, bears Loffes with Evennefs of Temper, endures Contempt and Scandal patiently. For thefe, fhe confiders, are Things of no mighty Concern, to one whose 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 Acts xx. esteems it more bleffed to give than to receive.

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

So

Solitude. Nature is much delighted with fenfual Plea fures: 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 leaft of Favour and Applaufe for its pretended Generofity, and fets a véry high Value upon all the Obligations it lays: Grace defires no Recompence in this World, but looks upon God as her Re ward; nor are the Supplies and Conveniences of Life any farther of Confideration with her, than as a comfortable Subfiftence in this World may be ferviceable, in promoting and facilitating the Endea vours after another.

Nature values her felf upon a diffusive 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 Virtue be as much more eminent than thofe 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 Person, than òf a Great One; pays its Refpects to true intrinfick Worth, not to the mere Signs and Trappings of it, which often only fhew where it ought to be, not where it really is; encourages the Good in Virtue, instead of flattering and foothing up the Mighty in their Wickednefs and Folly; and labours indefatigably, to conform those who profefs themselves God's Children, to the Likeness of their Heavenly Father's Excellencies, by propagating all Manner of Piety and Goodnefs.

Nature