by me in the Profecution of it, appears not only in preventing thefe fatal Errors which have been mark'd out, and oppofed by us; but also extends to many Actions of Life and Duties of Religion.

As Firft, This will fecure to us conftant Peace and Satisfaction of Mind, amidst all the Inconveniencies of Life. Whatfoever is wont to render the Mind of Man uneasy, may be reduced either to the want of fome defired Good, or the presence of some vexatious Evil. And herein Men put no Bounds to their Defires or Refentments. They paffionately defire the acquifition of fome Good, or removal of fome Evil, which is fometimes impoffible in Nature, and ofttimes denied them by the ordinary Providence of God. Hereupon they grow dif contented, many times repine against God, and think themfelves injured; and all upon a mistaken Suppofal of their deferving whatfoever they fhall defire. Whereas if they would contract their ambitious Defires, and think foberly, as the Apostle adviseth; they would foon be convinced, that Man is no fuch excellent Creature, for whofe Sake the ordinary Courfe of the World should be changed, or God work Miracles to please his Fancy. That if Infirmities and Diseases attend his Body, it is no more than the natural Confequence of the Conftitution of it. If adverfe Fortune doth afflict him, it is an Effect of the steady Conti

H 4

Continuation of the fame general Laws of Providence in the Univerfe, whereof himfelf is but an inconfiderable Member. If the Grant of his Defires be denied to him, it is no Wonder; his Merits are too fmall to require the Performance of all his Wishes. If all these together trouble him, he hath no Injury done unto him, he cannot accule Heaven of Injustice. All these Inconveniences are the neceffary Confe quences of his Nature, and then if he be willing to continue his Existence, it is no lefs than abfurd to defire to change the Properties of it. If he murmurs against God, because his Nature is not more excellent, he fhews himself yet more unreasonable; fince all proceeds from the free Gift of our Creator, to whom we ought rather to be thankful, that we are raised above the Order of Beasts, than repine because we are set beneath the Dignity of Angels.

Secondly, This will teach us Humility; which is nothing else but a Sobriety of Thought, or juft efteem of our own Merits: And that firft with our fellow Chriftians; which was the peculiar defign of the Apoftle, when he laid down this general Precept, directing it against thofe, who upon suppofal of their extraordinary Merits above other Men, boasted of a particular Favour with God, defpifed their Brethren as Carnal and perhaps Reprobate, made Oftentation of

thofe

thofe Graces that were the Free Gift of God, or pretended to thofe which really they did not poffefs: And in confidence of either invaded thofe Offices in the Church, which were not committed to them, violated the Rules of Ecclefiaftical Difcipline, and prefumed to exempt themselves from the Obligation of it. Such fpiritual Pride hath in all Ages continued to infeft the Church, and ftill continues to moleft it. But fince I have hitherto waved the Profecution of this particular defign of the Apostle, I will return to the more general Ufe of his Exhortation, and obferve in the last Place, That,

Thirdly, This will teach us Humility towards God, and give us a juft Idea of our relation to him. It is almost impoffible to form any rational Act of Adoration to him, without obtaining a true Notion of the infinite Distance betwixt him and us: That there is nothing in our Nature which could attract his Love; that our most perfect Obedience can confer no Benefit upon him; that neither our celebrating him on the Earth, nor our Society in Heaven will add to the Infinity of his prefent Happiness. It will demonftrate the inconceivable Greatnefs of the Divine Mercy towards us, in fending his Son to dye for us, in proclaiming Pardon to our Sins, in offering terms of Salvation to us, when nothing could be found in us, which could deserve so great a Favour. It will add to the Love of Chrift, that he was

content

content to lay down his Life for such inconfiderable Creatures; and thereby not only bestow upon us one full Pardon of all precedent Sins, but renew his Pardons as often as Men fhould fincerely renew their Repentance; in giving affurances to us of all this by the Participation of his own precious Body and Blood, which for that purpose fhould be for ever continued and often celebrated in the Church.

To this whofoever approacheth with Humi. lity, Faith and Repentance, will affuredly receive Remiffion of his Sins past, and Grace to avoid them for the future. But without these preparative Difpofitions of Mind, it is vain to expect the Benefit, upon a prefumptuous Opinion of a peculiar unaccountable Love of God, difpenfing with the Neceffities of these Conditions in any one; or indulging to him more than to another. Such are the Prefumptions indeed, and fuch is the ordinary Succefs of Favourites on Earth, where Favour is often diftributed not accor. ding to the Merits, but the Fancies of Men. But with God it is otherwife; the Reafons of whofe Favour are certain, fixed, and univerfal, equally diftributed to all who fhall perform the Conditions of it; bestowed on none who fhall not qualify himself by performance of these Conditions. May we all therefore upon a full Conviction of the Impartiality of God in the distribution of his Favours, seriously apply our felves to

the

the acquifition of 'em, by the ordinary and certain Means. Then fhall we not doubt to obtain our Defires, the affurance of which our Lord giveth to us in this bleffed Sacrament; that as furely as we here eat his Flesh and drink his Blood, fo furely will he compleat his Promifes to us of Happiness

hereafter.

SER