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§. 45. There be fundry other things whereby it were eafie to blur the countenance of this Wisdom, and from its intricacy, difficulty, uncertainty, unfatisfactoriness, betraying its followers into that which they moft profess to avoid Blindness and Folly, to write upon it vanity and vexation of fpirit. I hope I fhall not need to add any thing to clear my felf for not giving a due esteem and refpect unto Literature, my intendment being only to caft it down at the Feet of Jesus Christ, and to fet the Crown upon his Head.

2. Neither can the Second part of the choiceft Wisdom out of Christ attain the peculiar end whereunto it is appointed; and that is Prudence in the management of Civil Affairs, than which no perifhing thing is more Glorious, nothing more useful for the common good of humane kind. Now the immediate End of this prudence is to keep the rational world in bounds and order, to draw circles about the Sons of men, and to keep them from paffing their alotted bounds and limits, to the mutual'disturbance and deftruction of each other. All manner of trouble and difturbance arifeth from irregularity; one Man breaking in upon the Rights, Ufages, Interefts, Relations of another fets this World at variance. The Sum and aim of all Wisdom below, is, to caufe all things to move in their proper Sphere, whereby it would be impoffible there hould be any more interfering, than is in the Celestial Orbs, notwithstanding all their divers and various Motions; To keep all to their own alotments, within the compafs of the lines that are fallen unto them, is the fpecial end of this wisdom.

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Now it will be a very eafie task to demonftrate, that all Civil Prudence whatever, (befides the vexation of its attainment, and lofs being attained) is no way able to compafs this end. The prefent condition of affairs throughout the World, as alfo that of former ages, will abundantly teftify it, but I fhall further difcover the vanity of it for this End, in fome few Obfervations; and the.

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.. Firft is, That through the Righteous Judgment of God lopping off the top flowers of the pride of men, it fre quently comes to pafs, that those who are furnished with the greatest Abilities in this kind, do lay them out to a direct contrary End, unto that which is their proper natu ral tendency and aim. From whom (for the most part) are all the commotions in the World; the breaking of Bounds, fetting the whole Frame of Nature on Fire; is it not from fuch men as thefe? Were not men fo wife, the World perhaps would be more quiet, when the end of Wisdom is to keep it in quietness. This feems to be a curfe that God hath fpread upon the Wisdom of the World in the most in whom it is, that it fhall be employed in direct oppofition to its proper end.

2. That God hath made this a conftant path towards the advancement of his own Glory; even to leven the Wifdom and the councels of the wifeft of the Sons of Men, with folly and madnefs, that they shall in the depth of their policy advise things for the compaffing of the ends they do propofe, as unfuitable as any thing that could proceed out of the mouth of a Child or a fool, and as direct ly tending to their own disappointment and ruine as any thing that could be invented against them. He deftroys the wisdom of the wife, and brings to nothing the understanding of the prudent, 1 Cor.1.19. This he largely defcribes, 1.19.11. 12,13,14. drunkenness and staggering is the flue of all their wifdom and that upon this account, the Lord gives them the spirit of giddinefs. So alfo Fob 5. 12, 13, 14. They meet with darkness in the day time: when all things feem clear about them, and a man would wonder how men fhould mifs their way, then will God make it darkness to fuch as thefe; fo Pfal. 33. 10. Hence God as it were fets them at work, and undertakes their disappointment, Ifa.

Ifthuc eft fapere, non quod ante pedes modo eft, Videre, fed etiam illa que futura funt, Profpicere. Teren. Adelp. Ifa. 29. 14. 47. 10. Ferem. 49.7. Obad. 8.

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8, 9, 10. Go about your Councels faith the Lord, and I will take order that it fhall come to nought. And Pfal. 2. 3. 4. When men are deep at their plots and contrivances, God is faid to have them in derifion, to laugh them to fcorn: feeing the poor worms induftrioufly working out their own ruine. Never was this made more clear, than in the days wherein we live, fcarcely have any wife men been brought to deftruction, but it hath evidently been through their own folly : neither hath the wifeft councel of moft, been one jot better than madness.

3. That this wisdom which should tend to univerfal quietness, hath almost conftantly given univerfal difquietness unto themselves, in whom it hath been most eminent. In much wisdom is much grief, Eclef. 1. 18. And in the Iffue, fome of them have made away with themfelves, as Ahitophel; and the most of them have been violently dispatched by others. There is indeed no end of the folly of this wisdom. The great men of the world carry away the reputation of it, really it is found in few of them. They are for the most part common events, whereunto they contribute not the leaft mite, which are afcribed to their care, vigilancy and forefight. Mean men that have learned to adore what is above them, reverence the meeting and conferences of those who are in Greatness and Esteem. Their weakness and folly is little known; where this wisdom hath been moft eminent, it hath dwelt so close upon the borders of Atheism, been attended with fuch falfenefs and injoftice, that it hath made its poffeffors, wicked and infamous.

I fhall not need to give any more inftances to manifest the infufficiency of this wisdom for the attaining of its own peculiar, and immediate End. This is the vanity of any thing whatever, that it comes fhort of the mark it is directed unto. It is far then from being true and folid Wifdom, feeing on the forehead thereof you may read disappointment.

Prudens futuri temporis extium Caliginofa note premit Deus, Riderque fi mortalis ultra Fas trepidat. Horat.

And

And this is the firft Reafon why true Wisdom cannot consist in either of these, because they come fhort even of the particular and immediate ends they aim at. But

§. 48. 2. Both these in conjunction with their utmost improvement, are not able to reach the true, general end of Wif dom. This Affertion falleth under an eafie Demonstration; and it were a facile thing to discover their difability and unfuitablenefs for the true end of Wisdom; but it is fo profeffedly done by him who had the largest portion of both of any of the Sons of Men (Solomon in his Preacher) that I fhall not any further infift upon it.

To draw then unto a clofe; If true and folid Wisdom is not in the leaft to be found amongst these; if the Pearl be not hid in this Field, if these two are but vanity and difappointment, it cannot but be to no purpofe to feek for it in any thing elfe below; thefe being amongst them incomparably the most excellent, and therefore with one accord let us fet the Crown of this Wifdom on the Head of the Lord Jesus.

Let the Reader then in a few words take a view of the Tendency of this whole Digreffion, of the Excellency of, and Communion with Jefus Chrift the Son, To draw our hearts to the more chearful entertainment of, and delight in the Lord Jesus, which is the aim thereof.

If all Wisdom be laid up in him, and by an interest in him only to be attained; if all things befide him, and without him, that lay claim thereto, are Folly and Vanity; let them that would be wife learn where to repose their fouls.

CHAP. IV.

Of Communion with Chrift in a Conjugal Relation in refpect of confequential Affections. His delight in his Saints firft infifted on, Ifa.62.5. Cant.3.11. Prov.8.21. Inftance of Chrifts delight in Believers. He reveals his whole heart to them, John 15. 14, 15. Himself, 1 John 14.21. His

S.I.

Kin dom. Enables them to communicate their mind to him, giving them Alfiftance; being to them a Way; qualifying them with boldness, Rom.8.26,27. The Saints delight in Chrift; this manifefted, Cant.2.7. Chap.8.6. & chap.3. 1,2,3,4,5 Opened. Their delight in bis Servants and Ordinances of Worship for bis fake.

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1.HE Communion begun, as before declared, between Chrift and the Soul, is in the next place carried on by fuitable confequential Affections; Affections fuiting fuch a relation. Chrift having given himself to the Soul, loves the Soul; and the Soul having given it felf unto Chrift, loveth him alfo. Chrift loves his own, yea be loves them to the end, John 13.1. and the Saints they love Chrift, they love the Lord Jefus Chrift in fincerity, Eph. the laft.

Now the love of Chrift wherewith he follows his Saints confifts in these four things:

1. Delight.

2. Valuation.

3. Pity or Compassion.

4. Bounty.

The love alfo of the Saints unto Chrift may be referred to these Four Heads:

1. Delight. 2. Valuation. 3. Chastity.

4. Duty.

Two of thefe are of the fame kind, and two distinct; as is required in this Relation, wherein all things ftand not on equal terms.

S. 3. The first thing on the part of Chrift is Delight. Delight is the flowing of Love and Joy; the reft and complacence of the Mind in a fuitable, defirable Good enjoyed. Now Chrift delights exceedingly in his Saints, As the Bridegroom rejoiceth over the Bride, fo fhall thy God Tejoice over thee, Ifa.62.5. hence he calleth the day of his Efponfals

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