arifeth not from any defect of Mercy in God, or want of Merit in the Blood of Chrift; but from an Incapacity in the Offender. Upon the whole then you fee what this concluding Sin is; and confequently how little Reafon many poor dejected Souls have to be affrighted, with the thoughts of having committed it; and to fink, and defpond upon mere. Doubts, Conjectures, and Sufpicions.

N

CHAP. X.

O Man can be a good Chriftian indeed, that hath not a fpecial regard to his Thoughts, and doth not endeavour to have them pure, holy, and conforma ble to the Laws of the Gofpel. And the Government of the Thoughts is an Happinefs never to be attained, without the moft deep and ferious Confideration, and a ready and willing Application of our felves to proper Means: The which I have in the preceding Chapters endeavour'd to lay before you. And we may not think that it is altogether impoffible to put them in practice. There is unquestionably a great deal in our own Power, in order to it, as plainly appears from the whole Series of this Treatife. And 'tis no more

than

2

than what is the evident Defign of the Christian Religion. By which the great Excellency of it, not only above all other, Arts and Sciences, which (in their Perfection) are only the Riches and Ornaments of the outward Man, but beyond, all other Religions whatsoever, is manifeft. Christianity foars above all the tempting Gaieties, and little noify Vanities of this World. It is not its Bufinefs to feek after the filly Applaufes of the Age, or po pular Admiration: 'Tis not be feen of Men, or to inherit this Bubble. 'Tis not only to appear outwardly great, or good; but the Defign of it is an internal Purity and Holinefs; a Conformity of our Thoughts to the Rules of the Gospel.

The Philofophy of the Gentile World, tho' it went far, yet came vaftly fhort of it. And all the excellent Rules delivered by the ancient Moralifts, for the Government of Life, are much below the Diving Oracles. As for the Jewish Religion, it confifted of meer Elements, and first Rudiments, Gal. iv. 9. The Law being (as the Apostle tells us), but as the School-mafer to bring us unto Christ. Gah, iii. 24. The Law was delivered in Blackness and thick Darkness on Mount Sinai, Deut. iv. 11. and indeed 'twas but Darkness, in. comparison of the more Bright Difcoveries

of

of the Evangelical State, which confifteth not in Types, Figures, and Shadows, and parabolical, and myftical Rites; but in plain, and perfective Precepts: In fuch admirable Rules and Directions as duly obferv'd, will wonderfully enrich and beautify the Soul, and bring it near to Perfection, by a Refemblance of God himself; and difpofe, and prepare it for the blissful Enjoyment of Heaven, and the Beatifick Vision.

The Rites of the Pagan Religions did confift in the vileft Impurities. And as for Mahomet, as Ambition and Luft were the first Motives to his Imposture, fo Lewdnefs and Obfcenity is his Heaven too. And indeed other Religions too have taken care to propagate Uncleanness, under the fpecious Pretences of a reclufe Life, and the feverest Purity.

But true Religion indeed, fuch as our Lord Jefus always preach'd, and urg'd upon Men, and is built upon the genuine Defign of the Holy Scriptures, refines and purifies the Soul to the utmost; will not allow Men in a loofe or an evil Thought, much lefs grant them Indulgences for all manner of Lewdnefs, and dispense with fuch Things as are not fit to be named among Chriftians. But it's only Defign and Intention is to make

Men

Men like Angels, and the pure Celestial Spirits; and qualify them for their Society and Happiness to everlasting Ages.

This plainly fhews us the Excellency of the Chriftian Religion above any other Inftitution in the World; powerfully recommends it to our Choice, and convinceth us of the Neceffity of being Good and Holy, if we would be eternally Happy; and of the great Importance of our ferious and religious Application and Improvement of thefe Words of the eternal Son of God: For out of the Heart proceed

Evil Thoughts.

I conclude with that appofite Advice of the holy Apoftle St. Paul, Phil. iv. 8. &c. Finally, Brethren, whatsoever Things are true, whatsoever Things are boneft, whatsoever Things are just, whatso ever Things are pure, whatsoever Things are lovely, whatsoever Things are of good Report, if there be any Virtue, and if there be Praife, think on thefe Things.

A

A PRAYER for a Melancholy

O

Perfon..

Eternal, moft gracious, and moft holy Lord God! Thou Father of Lights, and Fountain of Good! Thou art infinitely and effentially happy and blessed in thyself, and diffuseft the Beams of thy Favour and Goodness throughout the whole World. I am a Monument of thy Mercy and Forbearance: And when I confider what I have been, and done, I cannot but wonder at thy loving Kindness! O Lord, I lie proftrate at the Throne of Grace in an humble Senfe, and Acknowledgment of my own Vilenefs, and in a forrowful Confeffion of my Sins, which have been exceeding many, and grievously provoking. I have deferved Eternal Punishment and Horror, and therefore do not repine at my prefent Affliction. Why should a living Man complain, a Man for the Punishment of bis Sin? But, O Lord! thou art our Father, and to whom should we lay open our Wants, but to a Father? Look therefore upon my Affiction and Mifery, and forgive me all my Sins. Thy Hand is heavy upon me Day and Night,and my Moisture is like the Drought My Heart alfo in the midft of my Body is even like melting Wax. I am caft down, O Lord! I am befet with Fears

in Summer.