pofite to the Spirit of Chriftianity, I fhall lay down Rules for the fuppreffing this kind of Evil Thoughts. And they are briefly thefe following.

I. The Confideration of what Chrift Fefus our Matter, (who hath forbidden all uncharitable Thoughts) hath done for

us.

How can any one think of Revenge, who hath received fuch Favours, and Immunities (as every Chriftian hath) at the Hands of his Redeemer? How unlike a Chriftian is it to cherish fo much as an envious Defire? How different from the Mind of Christ, and the Charity of a Forgiving Jesus? Who hath done and fuffered more for us (his Enemies) than 'tis poffible to exprefs. Truly therefore, to confider this feriously, is a fufficient Check to all fuch Thoughts as thefe; and a proper means to eject them. 'Tis an hard matter for a Man to be fo profligate, as to take Pleasure in the Misfortunes or Lapfes of others, who confiders how much he himself is indebted to the Goodness of God. To devife a Revenge, or Calumny, upon his Bed against any Perfon; to feek Occafions to difcover a Mote in his Brother's Eye; to I proclaim his Errors, as upon the Housetop, and to reprefent his Miftakes to be his Vices: To flander, back-bite, and de

fame

fame his Neighbour; and to fupport his own Reputation, or Eftate, on the Ruin of another's: When any of thefe Things are the Business of any Man's Thoughts, he is fo far from being a true Difciple of our Lord Jefus, that he is in the very Gall of Bitterness, and in the Bond of Iniquity.

Befides the great Uneafinefs that fuch Thoughts are to the Mind that harbours them, and the effectual Hindrance that they are to holy Duties, they carry in them a very great Diffimilitude to the Temper of the meek, the kind, and the charitable Jefus, fhewn to ourselves. Which to one that makes Confcience of his Profeffion, is a very heinous and deteftable Thing. Behold thy Saviour hanging upon his Crofs, and praying for thee, and the rest of his Murderers; and, I fhould think, that Sight would quickly banish all Revengeful, Grudging, or Uncharitable Thoughts out of thy Mind ; and make thee more eafy and pleasant to thyfelf, and more fitted for thy Duty.

II. The Confideration of what our own Demerit is, and what Indignities, and Affronts our Sins have been to God, is another Expedient for the avoiding this kind of Evil Thoughts.

Fear, or fome Temporal Confideration, may keep a Man from executing his Revenge:

venge: but in order to the preferving himfelf from wicked, uncharitable Thoughts, which are hateful in the Sight of God, and highly punishable, the Confideration of our own Demerit, is a proper Expedient.

And here we cannot but fall down in Adoration of the Forbearance, and Longanimity of a provoked God, towards us miferable Offenders. We cannot but with the deepest Conviction acknowledge that we have offended God infinitely more, than any have offended us. The Dignity of his Perfon, is a tranfcendent Aggravation of every Sin, be it what it will. And this is a very perfuafive Motive for us to overlook all Injuries and Affronts; which how great foever they may be in themselves, are yet comparatively petty and inconfiderable ones. 'Tis a piece of great Prefumption for any Perfon, to have Forgive us our Trefpaffes, as we forgive them that trefpafs against us in his Mouth, while he harbours envious, malicious or uncharitable Thoughts in his Heart. And whofoever duly confiders himself, and what a finful, unworthy Creature he is, [And he would do well here to call to mind fome of his greatest Sins will not easily cherish any rancorous, or invidous Thoughts long: Nay, not fuffer the Sun to go down upon his Wrath.

III. It may cool our incens'd or uncharitable Thoughts, if when they are apt to arife in our Heart, we confider on that perfect Love,' Union, and fincere Affection, that there is among all the bleffed Saints and Angels in Heaven; and that if ever we would come to Heaven, we must be like them. One Heart, and one Soul,animates all the Inhabitants of Glory. There is not the leaft Oppofition or Variation in their Defires, or Affections. Every one of the Bleffed is unfpeakably dear to all the reft. God is Love, (St. John tells us, 1 Epift. Chap. iv. 8.) and his radiant Likenefs is ftamp'd upon every glorify'd Soul, which makes it furpaffingly tair and beautiful. Love! 'tis the Epitome of Happinefs! And as it is the Cement of this Creation, which keeps all the Parts of it in an harmonious Order, fo 'tis the Glory and Beauty of Heaven. And whofoever he be that retains the leaft Grudge, or uncharitable Sufpicion, or revengeful Thought, is unfit to live among thofe affectionate Spirits, and to receive the tranfporting Illapfes of the Divine and Infinite Love.

Which Confideration fhould effectually banish every malicious or uncharitable Thought out of ourHearts. And indeed this kind of evil Thoughts is fuch, as we must by

no

no means efteem flight and inconfiderable. They often produce very fad Effects, when encouraged; they run Men into horrible' Extreams. Befides that, they greatly hinder us in doing our Duty acceptably; and are fo difpleafing to God, that they render all Pretences to Religion vain, and infignificant; and blaft the best of our Sacrifices, and the choiceft Gift that we bring to the Altar, Mat. v. 23.

And therefore we cannot but think ourfelves oblig'd to mortify and fubdue them; and never fuffer ourfelves to be at reft, until we find in us a real and univerfal Reconciliation, and an undiffembled Love and Charity to all the World: In order to which, there are fome other Rules to be obferv'd: As divefting ourselves of an immoderate Self-love, which is apt to stick to moit Men; avoiding Pride, and Partiality. Conftant Prayer, &c. But I hope thefe that I have mentioned, may put you upon enquiring after the rest.

T'

CHAP. VIII.

HERE is hardly any thing that is a greater Occafion of Affliction to us, and that more deprives us of that Spiritual Comfort which we hope for from the Ser