tree, in order to pull up and deftroy all inordinate inclination towards thy felf, and towards any other private and worldly good, that lurketh in thee. From this bitter root, the irregular love of a Man's felf, fpringeth the whole in a manner of whatfoever is neceflary to be utterly overcome. And when the ftock is kill'd, and entirely cut away, a profound peace and tranquillity will immediately enfue. But because few labour perfectly to die unto themselves, and do not go fully out of themselves, therefore they remain hamper'd and intangled in themselves, and are not able to foar in the fpirit above themselves. But the Man that defires to walk in an absolute freedom with me, muft neceffarily mortify all his evil and disorderly affections, and fondly cleave to no created thing, through any private or selfish love.

CHAP.

CHAP. LIV.

Of the different Motions of Nature and
Grace.

I.

SON

JESUS-CHRIST.

ON, mark carefully the Motions of Nature and Grace, because they move in a very oppofite and fubtle manner; and are fcarce diftinguishable, unless by a fpiritual Man, and one greatly illuminated from within. All Men indeed defire good, and fomething of this is pretended in all their words and actions; but ma-, ny are deceiv'd by false appearances of good. Nature is crafty; fhe allures, entraps and deceives many, and evermore proposes the gratifying her self for the End of all her actions: But Grace walketh in fimplicity, and avoideth every thing that hath the appearance of evil: Hath no defign to deceive, and doth all things purely for the fake of GOD, in whom alfo fhe refts, as in her fu preme and only End.

II. Nature is unwilling to die to her self, cannot endure to be kept under, nor to be mafter'd, hates fubjection and obedience: Z 2

But

But Grace ftudies mortification and felf-denial, refifts fenfuality, defires to be fubdued, chufes to be fubject, and is not for making ufe even of the liberty fhe hath: Loves to be kept under difcipline, and affects not to have command over any body, but is always defirous to walk humbly with her GOD; and for the fake of GOD, is ready to fubmit humbly unto every ordinance of Man Nature labours for her own advantage, and computes what gain may arise to her from another: But Grace confiders not what may be profitable and convenient for her felf, but rather what may be of fervice to the publick. Nature gladly receives honour and reverence: But Grace faithfully afcribes all honour and glory unto God.

III. Nature dreads ignominy and contempt: But Grace rejoices to fuffer reproach for the Name of Jefus. Nature loves idlenefs and bodily reft: But Grace cannot bear to be unemploy'd, and chearfully embraces labour and toil. Nature covets to have things curious and fine; and abhors those that are mean and vulgar: But Grace delighteth in plain and humble things, difdaineth not that which is rough to the flesh,

a

1 Pet. ii. 13.

nor

nor is ashamed to be feen in an old and ragged coat. Nature regardeth temporal things, rejoiceth in earthly gains, is deeply affected with loffes, is provoked with every flight reproachful word: But Grace looks at the things that are eternal, cleaveth not to those that are temporal, nor is disturb'd with loffes, nor exasperated with hard words: Because the hath laid up her treasure and her joy in Heaven, where nothing perifheth.

.

IV. Nature is covetous, and had rather receive than give, is selfish, and feeketh her own: Grace is kind and bountiful to all, abhorreth all narrownefs and contract edness of fpirit, is content with a little, and esteemeth it more blessed to give than to receive. Nature enclineth to the créatures, to flefhly delights, and to vagaries and idle diverfions: But Grace fixeth the heart upon GOD and goodness; renounceth the creatures, fleeth the world, hateth the defires of the flesh, reftraineth roving and rambling abroad, and is ever averfe to appear in publick. Nature would gladly have fome outward comfort, wherein to be fenfibly delighted: But grace feeketh to be comforted in GoD alone, and to be delighted in the Supreme Good above all visible things.

SV. Nature doth all for interest, and for her own particular advantage; can do nothing gratis, or for nought, but for the kindnesses the doth, expects either an equal return, or a better, or at least fome applause, or favour: And covets to have her own works and gifts highly esteemed: But Grace feeketh nothing temporal, nor expecteth any other reward than GoD alone for her recompence: And defireth no more of temporal neceffaries, than what may ferve her for the obtaining of things eternal.

C

VI. Nature delighteth in a multitude of friends and relations, glorieth in height of station, and noblenefs of Blood: Caref feth the powerful, fawneth upon the rich, applaudeth those that are like herself. But Grace both loveth her enemies, and is not exalted with the multitude of her friends; fhe nothing values either place or birth, unlefs accompanied with more eminent degrees of virtue: She favoureth the poor rather than the rich, fympathizes with the innocent more than with the powerful, applauds the fincere, not the deceitful: Is evermore exhorting the good to afpire after higher gifts and excellencies, and to conform themselves to the Son of God, by the brightness and exemplarinefs of their

virtues,