of the actions which we pretend to examine. We heed not by what our affections are excited, nor in what they terminate; but, like those of old, "when all flesh had corrupted his way," an universal deluge of earthliness overwhelms us, and we are lost in folly, impurity, and darkness. Our inward principle being thus corrupt, it cannot but be that our actions, which flow from it, must be corrupt also; for it is only out of a pure heart that the divine fruits of a pure life can be brought forth. We busily inquire what a man hath done, but not from what principle he did it: we ask whether this or that man be valiant, rich, beautiful, or inge‐ nious; whether he be a profound scholar, an elegant writer, or a fine singer : but how poor in spirit he is, how patient, how meek, how holy and resigned, we disregard, as questions of no importance. Nature looks at the outward man, but grace at the inward. Nature dependeth wholly upon itself, and always errs; grace trusts wholly in God, and is never deceived. 06ས་ ९ CHAPTER XXIII. The Renunciation of Animal Desire. CHRIST. WITHOUT a total denial of self, my son, thou canst not attain the possession of perfect liberty. All selflovers and self-seekers are bound as in chains of ada mant; full of desires, full of cares; restless wanderers in the narrow circle of sensual pleasures, perpetually seeking their own luxurious ease, and not the interests of their self-denying, crucified Saviour; but of ten pretending this, and erecting a fabric of hypocrisy that cannot stand; for all that is not of God, must perish. But do thou, my son, keep invariably to this short, but perfect rule; Abandon all, and thou shalt possess all, relinquish desire, and thou shalt find rest. Revolve this again and again in thy mind; and when thou hast transfused it into thy practice, thou wilt understand all things. DISCIPLE. Lord! this is not the work of a single day, nor an exercise for children; for in this short precept is included the high attainments of "a perfect man in thee." CHRIST. Start not aside, my son, nor be depressed with fear, when thou hearest of the way of the perfect; but rather be excited to walk in it, or, at least, aspire after it with all the energy of desire. O that self-love was so far subdued in thee, that with pure submission thou couldst adhere to the intimations of my will, as well in the government of thy spirit, as in the disposals of my providence with respect to thy outward situation! Thou wouldst then be pleasing and acceptable in my sight, and thy life would pass on in peace and joy. But thou hast still much to abandon, which must be wholly surrendered up to me, before that rest which thou so earn estly seekest can be found. "I counsel thee," there fore, "to buy of me gold tried in the fire, that thou mayst be rich;" heavenly wisdom, which trampleth the earth and its enjoyments under her feet. I have told thee, that what is low and vile in human estimation, is to be purchased at the expense of what is esteemed exalted and precious. What men regard as contemptible and most unworthy of thought and remembrance, is heavenly wisdom. That wisdom vaunteth not herself, nor seeketh the applause of men; and many "honor with their lips," who in their hearts renounce it. CHAPTER XXIV. The Instability of the Heart. CHRIST. TRUST not, my son, to the ardor of a present affection; for it may soon be past, and coldness succeed. As long as thou livest in this fallen world, thou wilt, even against thy will, be subject to perpetual mutability; now joyful, and now sad; now peaceful, and now disturbed; at one time ardent in devotion, at another insensible; to-day diligent, to-morrow slothful; this hour serious, and the next trifling. But he that hath true wisdom, and deep experience in the spiritual life, is raised above the fluctuation of this changeable state : he regards not what he feels in himself, nor whence the wind of instability blows; but studies only that his mind may be directed to its supreme and final good. And thus, in all the various events of this changeable life, he remains unchanged and unmoved, by directing aright the eye of his intention, and fixing it solely upon me. In most men, this eve of the intention soon waxeth dim; it is easily diverted by intervening objects of sensual good, and it is seldom free from some natural blemish of self-seeking. Thus, those Jews who went to Bethany, to the house of Martha and Mary, went not only to see and hear Jesus, but to gaze upon Lazarus, whom he had just raised from the dead. The eye of the intention, therefore, must be continually purified, till it becomes perfectly single, and, disregarding all intermediate objects of pleasure and profit, looks solely unto me. [Something is wanting here in the Manuscript.] CHAPTER XXV. The Soul that loves God enjoys him in all things. DISCIPLE. BEHOLD, thou art my God, and my all! What would I desire more? what higher happiness can I possibly enjoy? O sweet and transporting sounds! but to him only who loveth "not the world, neither the things that are in the world," but thee. My God, and my all! Enough to say, for him that understandeth; and often to say it, delightful to him that loveth! When blessed with thy presence, all that we are and have is sweet and desirable; but in thy absence, it becomes loathsome. Thou calmest the troubled heart, and givest true peace, and holy joy. Thou makest us to think well of all thy dispensations, and to praise thee in all. Without thee, the highest advantages cannot please long; for, to make them truly grateful, thy grace must be present, and they must be seasoned with the seasoning of thy own wisdom. What bitterness becomes not sweet to him that truly tasteth thee? and to him by whom thou art not relished, what sweetness will not be bitter? The wise of this world, and those that delight in the enjoyments of the flesh, are destitute of the wisdom that enjoyeth thee; for in the world is found only vanity, and in the flesh, death. They who, by the contempt of the world, and the mortification of the flesh, truly follow thee, know, that they are wise in thy wisdom; and find themselves translated from vanity to truth, from the flesh to the Spirit. These only enjoy God: and whatever is found good and delightful in the creature they refer to the praise and glory of the Creator. Infinitely great, however, is the difference between the enjoyment of the Creator, as he is in himself, and as he is discovered in imperfect creatures; of eternity, and of time; of uncreated light, and of light communicated. O eternal light, infinitely surpassing all that thou |