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CHA P. XXVII.

A Prayer for Spiritual Illumination.

Difciple.] Hoot forth, O Bleffed Jefus, the bright

SHO
Beams of thy Heavenly and Eternal

Light, that it may elighten all the dark Corners of my Heart, and effectually fcatter every Cloud of Ignorance and Error, which now hang fo thick over me. Call home my wandring Thoughts, and repulfe the Temptations which furioufly affault me. Fight thou my Battles, and fubdue those fierce wild Beafts, those brutish Lufts, which range in this Defert, and are ever ftriving to devour me; that by thy Power the Wilderness may be turned into a Palace, and inftead of the violent Cries and Howlings of raging Paffions, no Sounds may be heard there, but Songs of Praife. Thou Lord, who commandeft the Winds and the Marki,

Waves, and they obey thee, filence the Storms within my Breaft; fay to that troubled Sea, Be ftill, and immediately there fhall be Peace and a profound Calm. Send out thy Light and thy Truth, and warm this barren Soil; for fuch am I, till mellowed and impregnated by the Sun of Righteoufnefs. Pour down thy Grace upon me plentifully, and water me with thy refreshing Moisture, which like seasonable Showers and gentle Dew, may fatten my Soul, and enable it to bring forth generous Fruit in great abundance. Raife and refine my Mind, preft down with the Drofs of earthly Defires, and draw my Affections up to Heaven and heavenly Objects; that the fweet Relifh of that Blifs above may give me a difguft and loathing to all the naufeous Pleafures here below. Deliver, or rather fnatch me away with a holy Violence, from all the perifhing Comforts of this mortal State; for Thirft of Happiness I find is greater

than

than any Creature can either quench, or in a good degree affwage. Unite me to thy felf with inviolable Bands of Holy Love; fo fhall my Soul be fatisfied; for thou alone canft anfwer all my Longings, and the whole World without Thee is trifle, and emptiness, and nothing.

CHA P. XXVIII.

Against a Bufy Inquifitive Temper.

M

Christ.] Y Son, have a care of indulging a curious Humour, and do not create to thy felf unneceffary Troubles, by meddling with Matters of Persons, which are no part of thy Concern. For what is This or That to Thee? Follow thou me. What have you to do with the Virtues or Vices, the Conduct or the Indifcretions of others; how they behave themfelves, what Company they keep, or with what Difcourse they entertain one another? Why all this eager and intemperate Zeal to vindicate or accufe them? You shall not anfwer for Their Mifcarriages, nor be one whit the better for Their Excellencies. Your own Words and Actions are the only Things you will be called to account for. Therefore look well to them, and beware, left this bufy and malicious Impertinence do not inflame that Reckoning. Trouble not your felf to turn Informer, and take not upon you to be a Judge. Leave that to Me. I know every Man throughly, and nothing which is done under the Sun can efcape my Obfervation. I am perfectly apprised of each Perfon's Condition, fee every Action, nay, every Intention, every Defign; and not only what they do, but what they drive at. Thefe Things are far removed out of your Sight; and therefore you cannot judge truly, if

N 4

you

you may attempt it innocently. But know, once more, that Judgment is my Prerogative; and therefore it were Impudence and Ufurpation in you to attempt it, if you were qualified to judge others. Study rather to be quiet; contain your felf within your own Bufinefs; and let the prying, cenforious, the vain and intriguing World follow their own Devices. For all which they fhall affuredly be one Day fummoned to a fevere Account; for all their Arts and fpecious Colours cannot impose upon Me. Engage not with them in the fame Defigns, nor let the empty Phantom of a great Reputation, the Pride of numerous and honourable Relations or Acquaintance, or the particular Intimacies and Friendships of celebrated Perfons, engage your Time and Thoughts. Thefe only ferve to diftract and perplex the Mind, and cheat you at last with fond Expectations; they lead you into a Mist, and there they leave you loft and bewildred. But I would fhew thee the true Way, and communicate my Inftructions freely, wért thou but at leifure to receive my Secrets, and careful to obferve my Motions; by opening the Door when I knock, and watching all Opportunities of entertaining me in thy Heart.

CHA P. XXIX.

Of Lafting Peace, and True Goodness.

Chrift.]

Cbrifi.] T

His was my Promife to my Difciples heretofore, Peace 1 leave with you, my Peace I give unto you; not as the World giveth, John xive give I unto you. But tho' Peace be in every Man's Wishes, yet the Qualifications and Predifpofitions, neceffary for procuring and preferving it, are the Care of very few. My Peace takes up its

dwel

dwelling with the Meek and Humble. And the Peace of my Servants confifts in fteady Patience; in attending diligently to my Words, and following my Dire &tions. Therefore, upon every Occafion, be fure to make a Confcience of what you Do or Say: Let the pleafing Me, be your chief, your only Concern; and the Fruition of Me your ultimate, your only, End and Defire. Pafs no rafh Cenfure upon other People's Words or Actions, and do not affect to be a Man of Bufinefs or Secrets; for this will be the best Expedient to make your Troubles few and light. I fay, Few and Light; for to escape Trouble altogether, and to have no Affliction at all in Mind, Body, or Estate, is not confiftent with the Nature of your prefent Condition, but one of the Privileges referved for Heaven and Immortality.

Do not therfore imagine, that you are then in perfect Peace, when you are fenfible of no Calamity or Disturbance; Or, that a prefent Freedom from Affaults is an Argument that you have no Enemy, and all is fafe and well with you; Nor, when things fucceed according to your Heart's defire, that this is a Proof of your extraordinary Virtue and Perfection; Nor, if your Zeal and Piety be fervent, and your Contemplations full of Delight, conclude your felf a particular Favourite of God. For thefe are foreign and deceitful Inferences; Such as neither prove the Sincerity, nor the Degree and Perfection, of any Man's Virtue. This is difcovered by quite different Marks. The devoting and refigning your felf entirely to the Will of God; not feeking your own, but his Glory in every thing you do; confidering all Events wifely, and receiving Profperity and Adverfity with Evenness of Temper; aud fuch a brave unfhaken Perfeverance in Goodness; as, even when the Affiftances and Encouragements of Grace are withdrawn for a Seafon, can refolutely go on, and harden itfelf to undergo yet fharper

Tryals

Tryals with Conftancy; Such Lowlinefs of Mind, as never puffs a Man up with an Opinion of his own Merit, but in the foreft Diftreffes can find Matter of Praife and Thanks for that Mercy, which even then inflicts much lefs than he deferves to fuffer; And a firm Hope, that God will not forfake his Servants; This is the Way of Peace, the Way that leads to fure Confolation and Favour with God. And if, to not thinking highly of your own Performances, you can add that other Excellence, of defpifing yourself, and abhorring your own Vilenefs, then be affured your Peace is built upon fo folid, fo impregnable a Foundation, that Mortal Man here on Earth is not capable of attaining to it in greater Perfection.

Difciple.]

CHA P. XXX.

True Freedom of Mind.

T

HIS is indeed the utmost Perfection Mortality can afpire after, to aban don all worldly Thoughts, and without Interruption keep the Mind upon the Bufinefs of the Soul, and heavenly Contemplations: To pafs thro' a Life thick fet with Cares and Troubles, yet free and unconcerned. Provided ftill this Unconcernednefs proceed not from Stupidity, Heavinefs of Apprehenfion, or flothful Neglect, but from a generous Liberty of Soul, by which the Man gets loose from all immoderate Defires, and too tender Love of Earthly Enjoyments. This Faculty I earneftly covet, and beg thee, O my God, to protect me against the Cares of the World, left the Neceffities of my Body employ me too anxi oudy; and, under that Pretence, my Affections be enfnared, and fo Lentangled in Multiplicity of Business,

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