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of the lines that are fallen unto them, is the fpecial end of this wisdom.

Now it will be a very easy task to demonstrate, 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 discover the vanity of it for this end, in fome few obfervations; and the

1. Firft is, That through the righteous judgment of God lopping off the top flowers of the pride of men, it frequently comes to pafs, that thofe 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 natural tendency and aim, from whom, for the most part, are all the commotions, in the world; the breaking up of bounds, fetting the whole frame of nature on fire; is it not from fuch men as these? Were not men fo wife, the world perhaps would be more quiet, when the end of wisdom is to keep it in quietnefs. This feems to be a curfe that God hath spread upon the wifdom 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 to-wards the advancement of his own glory; even to leaven the wisdom and the councils of the wifest of the fons of men, with folly and madness, that they fhall 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 directly tending to their own disappointment and ruin as any thing

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that could be invented against them. He deftroys the wisdom of the wife, and brings to nothing the understanding of the prudent, 1 Cor. i. 19. This he largely defcribes, Ifa. xix. 11, 12, 13, 14. drunkennefs and staggering is the issue of all their wisdom: and that upon this account, the Lord gives them the fpirit of giddinefs. So alfo, Job v. 12, 13, 14. They meet with darkness in the day-time: when all things seem 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. xxxiii. 10. Hence God as it were fets them at work, and undertakes their disappointment, Ifa. viii. 9, 10. Go about your councils, faith the Lord, and I will take order that it shall come to nought. And, Pfal. ii. 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 induftriously working out their own ruin. 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 wifest counsel of moft, been one jot better than madness.

3. That this wisdom which should tend to univerfal quietnefs, hath almost constantly given univerfal difquiernefs unto themselves, in whom it hath been most eminent. In much wisdom is much grief, Ecclef. i. 18. And in the iffue, fome of them have -made away with themselves, as Ahithophel, 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, where

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unto 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 meetings and conferences of those who are in greatnefs and efteem. Their weakness and folly is little known; where this wisdom hath been moft eminent, it hath dwelt fo close upon the borders of Atheism, been attended with fuch falfenefs and injuftice, that it hath made its poffeffors wicked and infamous.

I fhall not need to give any more inftances to manifeft 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 wisdom, seeing on the fore-head thereof you may read difappoint

ment.

And this is the firft reafon why true wifdom cannot confift in either of thefe, because they come fhort even of the particular and immediate ends they aim at. But,

2. Both these in conjunction, with their utmost improvement, are not able to reach the true general end of wisdom. This affertion alfo falleth under an easy demonstration; and it were a facil thing to discover their difability and unfuitableness for the true end of wifdom: but it is fo profeffedly done by him who had the largest portion of both of any of the fons 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 feild, if these two are but vanity and disappointment, it cannot but

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be to no purpose to feek for it in any thing elfe below, thefe being amongst them incomparably the moft excellent, and therefore with one accord let us fet the crown of this wisdom on the head of the Lord Jefus.

Let the reader then in a few words take a view of the tendency of this whole digreffion. To draw our hearts to the more cheerful entertainment of, and delight in the Lord Jefus, is the aim thereof. If all wisdom be laid up in him, and by an intereft 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 repofe their fouls.

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CHA P. IV.

Of communion with Chrift in a conjugal relation in refpect of confequential affections. His delight in his faints firft infifted on, Ifa. lxii. 5. Cant. iii. 1 1. Prov. viii. 21. Inftance of Christ's delight in believers. He reveals his whole heart to them, John XV. 14, 15. Himfelf, 1 John xiv. 21. His kingdom enables them to communicate their mind to him, giving them, affiftance, a way, boldness, Rom. viii. 26, 27. The faints delight in Chrift, this manifefted, Cant ii. 7. chap. viii, 6. chap, iii. 1, 2, 3, 4. 5. opened, Their delight in his fervants and ordinances of worship for his fake.

TH

HE communion begun, as before declared, between Chrift and the foul, is in the next place carried on by fuitable confequential affections; affections fuiting fuch a relation. Chrift having

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given himfelf to the foul, loves the foul; and the foul having given itfelf unto Chrift, loveth him alfo. Chrift loves his own, yea he loves them to the end, John xiii. 1 and the faints they love Chrift, they love the Lord Jefus Chrift in fincerity, Eph. the

laft.

Now the love of Chrift wherewith he follows his faints, confifts in these four things,

1. Delight. 2. Valuation. 3. Pity or compaffion. 4. Bounty.

The love alfo of the faints unto Chrift may be referred to these four heads;

1. Delight. 2. Valuation. 3. Chaflity. 4. Duty. Two of thefe, are of the fame kind; and two diftinét: as is required in this relation, wherein all things ftand not on equal terms.

1. The first thing on the part of Christ is delight, delight is the flowing of love and joy: the reft and complacence of the mind, in a fuitable defireable good enjoyed. Now Chrift delights exceedingly in his faints; As the bridegroom rejoiceth over the bride, fo fhall thy God rejoice over thee, Ifa. .62. 5. Hence he calleth the day of his efpoufals, the day of the gladness of his heart, Cant. iii. 11. it is known that ufually this is the most immixed delight, that the fons of men are in their pilgrimage made partakers of. The delight of the Bridegroom in the day of his efpoufals is the height of what an expreffion of delight can be carried unto. This is in Chrift anfwerable to the relation he takes us into. His heart is glad in us, without forrow. And every day whilst we live is his wedding day. It is faid of him, Zeph. iii. 17. The Lord thy God in the midst of thee (that is dwelling amongst us taking our nature, John i. 14:) is mighty, he will fave, he

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