is abfolute only for the Prefent, and reaches not the Future, but only upon Condition, fuppofing that we perfevere in the prefent Difpofition; which, confidering the Mutability of our Wills, and the Multitude of our Temptations, and the frequent Examples of Apoftacy, is a Thing not only of uncertain, but of hazardous Confequence.

AND as we are not, cannot be abfolutely fure that we shall not mifcarry, fo, on the other hand, 'tis moft certain, that we fhall be unfpeakably miferable if we do. For a Man to fall off from his laft End, and only true Good, without any Hopes or Poffibility of Recovery, is a thing that can hardly be thought of without Confufion and Amazement. Now let a Man put thefe two things together, That whether he fhall be faved, or no, is a Matter of a depending and uncertain Iffue; and that if he mifcarry, his Cafe is intolerable; and then tell me whether this be not a juft Cause for Trouble and Sadness; and whether this Salvation, this uncertain Salvation, be not to be wrought out with Sorrow and Mourning, as well as with Fear and Trembling?

CERTAINLY it is: And were it not for this, it would be no eafie thing to give an Account, why Gravity, Serioufnefs, and Sobriety of Spirit fhould be fuch decent and commendable Qualities in Men. For otherwife, Why fhould not a Man give himself up to the ut moft Gaity and Jollity, and exprefs it in all

manner

manner of odd Poftures and Geftures, up to the Height of an Antick Diffoluteness? I fay, Why fhould not a Man do this? But only because this is not agreeable to the Part he is to act; who being in a State of Probation and Doubtfulness, and having fo great an Intereft depending, ought rather to temper and correct the Luxuriancy of his Spirit, with fome Grains of Sadness, and Penfivenefs; and beware of laughing too much here, left it fhould be his Turn to weep and mourn hereafter.

THESE are the principal Causes of Mourning. And from hence we may gather, who the Chriftian-Mourners are, who are concern'd in this Beatitude; thofe, namely, whofe Mourning proceeds upon thefe, or fuch like Grounds; which are at laft reducible to either of these two Principles, Zeal for the Honour and Glory of God, or a Concern for the Good of Mankind. They who mourn upon the Score of Piety or Charity, are true Chriftian-Mourners.

Ir remains that we now confider, in the laft place, wherein confifts their Blessedness. St. Autin, in his Confeffions and Meditations, very frequently fpeaks of the Grace of Tears; and as often prays for it: And well he might, fince it is attended with fuch happy Effects, and has fuch a Bleffedness intailed upon it. Its Bleffedness is both present, and to come. What the prefent Bleffedness is, we may learn from the Wife Man, who tells us, That by the fadness of the countenance the heart is made better. It is fo; D 4

for

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for by this it becomes more foft and tender for all Divine Impreffions, for the Love of God, for Devotion, for Charity to our Neighbour, for Mercy and Compaffion, for Repentance, and the like. It is alfo hereby made more ferious, more confiderative and reflecting, more recollected, more fettled and compofed; which is to be confiderably better. For, as Sorrow is the Principle of Confideration, fo is Confideration the Principle of Repentance and Well-living, according to that of the Pfalmift, I confidered my own ways, and turned my feet to thy teftimonies, Pfal. 119.

AND of all this we have a very fignal Example in the Nation of the Jews, who, till the Time of the Babylonish Captivity, were very grofs and carnal, notwithstanding fo many Miracles of God, both in their Deliverance out of Egypt, and in their Paffage through the Wildernefs. And when they were brought into the Land of Canaan, tho' they had fuch open and clear Teftimonies of the Divine Prefence among them; fo many Prophecies, fo måny Miracles, and fo many Apparitions of Angels; yet we find them ever now and then relapfing into Idolatry. But after the Captivity, when they had gone through a Courfe of Sorrow and Affliction, they prefently began to behave themfelves more orderly; and feem'd, like Gold, to refine upon the Trial of the Furnace: For we do not read, that after that Time they ever fell into Idolatry. And accordingly, God began

to

to deal with them now no longer as Children, but as Perfons of fome Maturity, by withdrawing from them his Vifible Prefence, and the Spirit of Prophecy; thinking them to have learnt enough already in the School of Affliction, to fuperfede all other Methods of Inftruction and Difcipline. And from that Time forwards, the Minds of Men began to be more generally erected towards Heaven, and the Good Things of a better Life; when they faw that the ftricteft Obfervers of the Law fell oftentimes into those Evils which were denounced against the Tranfgreffors of it. By which means they were, by degrees, prepared for the Reception of the Gospel.

THIS is the prefent Bleffedness of those that mourn: What the future is we are told by our Saviour; who fays, they fhall be comforted; that is, fhall be received into a State or Place of Blifs and Happiness, Joy and Delight; and be infinitely rewarded in Heaven for all their pious and charitable mourning upon Earth: According to that of the Pfalmift, Pfal. 126. He that now goes on his way forrowing, and bringeth forth good feed, ball, doubtless, come again with joy, and bring his heaves with him. They fhall be received into the City of God, the New Jerufalem, where there is no more Mourning, nor Caufe of Mourning; and where not only all Sin, but even those very Vertues which are founded upon the leaft Imperfection fhall be done away. Here therefore there will be no Room left even

for

for Godly Sorrow; but all fhall be Joy and Gladnefs, Harmony and Thankigiving. And, Blef fed are they who fo mourn here, that they may enter into this Joy of their Lord hereaf

ter.

DISCOURSE the Third.

MATTH. V. Ver. v.

Bleffed are the meek, for they shall inherit the

T

Earth.

HE Judgment of God differs fo very widely from that of Man, that his Thoughts are feldom as our Thoughts, nor his Ways as our Ways. But in nothing is the Difference fo fignal, as in the Conclufions concerning Good and Evil, Happiness and Mifery. Our Judgments are feldom conformable to the Divine in Matters of mere Truth and Notion, but much feldomer in Practical Maxims, and Moral Refolutions. Here, if any where, is chiefly to be found that vain Philofophy, which we are caution'd against by the Apostle, Col. 2. 8. and that Tradition of Man, and thofe Rudiments of the World, which are not after Chrift. Herein it is that the Wisdom of God, and the Wisdom

T

of