See,

like. It is also hereby made more ferious, more confiderative and reflecting, more recollected, more fetled 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 Ďeliverance 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 many 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 Course of Sorrow and Affliction, they presently began to behave themselves more orderly; and feemed, 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 deal with them now no longer as Children, but as Perfons of fome Maturity,

by

by withdrawing from them his Visible 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 ftrictest 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 present Blessedness 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, fball, doubtless, come again with joy, and bring his fheaves 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 least Imperfection, shall be done

away.

away. Here therefore there will be no Room left even for Godly Sorrow; but all fhall be Joy and Gladness, Harmony and Thankf giving. And, Bleffed are they who fo mourn here, that they may enter into this Joy of their Lord hereafter.

Difcourfe

urke

Difcourfe the Third.

Matth. V. ver. v.

Blessed 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 cautioned against by the Apoftle; 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 of the World, which feldom meet in one Point, stand yet moft divided, and oppofed to each other; and tho' the latter be always, in fome Refpect or other, Foolishness to the former, yet never fo much as in her Resolutions concerning Good and Evil, Happiness and Mi

fery;

fery; the World, for the most part, calling that Evil, which God calls Good; and thofe Miferable,whom God pronounces in an efpecial manner Happy. This is very remarkably verified in the Matter now before us: For, tho' there has been great Diversity of Sentiments in the Gentile-Philofophy, about the Objects of Human Happiness; fome placing it in one thing, and fome in another; yet, among all their Variety, we do not find any that placed it in Humility or Meekness. These they scarce acknowledged as Vertues, much lefs to be fuch as wherein the Happinefs of Man fhould in great part confift. Nay, they rather looked upon thefe as mean, fervile Difpofitions, fuch as were fit for Men of low Fortunes, and lower Minds; and which were fo far from conducing to Happiness, that they rather exposed Men to Misfortunes and Miferies. But now, these are the Difpofitions of Mind which our Lord and Saviour, who was the Wisdom of his Father, and the Light of the World, fingles out, and marks, for a peculiar Excellency and Happiness.

Nor need we wonder over-much at the Singularity of this Chriftian Paradox, fince the whole Course of our Saviour's Life and Doctrin was a direct Contradiction to the Maxims and Practice of the World. Thus Men hate to unfay or undo what they have either done or faid,and to confefs their former

Folly