within themselves, this was he whom we had fometimes in Derifion, and a Proverb of Reproach: We Fools accounted his Life Madnels, and his End to be without Honour. But how is he number'd among the Children of God, and his Lot is among the Saints! The Scene is now ftrangely alter'd, and the state of things revers'd and turned upside down. Virtue that was before defpifed, is now the only thing in Credit and Honour, and that dares lift up its Head; and Vice, that was before applauded, flatter'd and courted and feared, now fneaks and trembles, and inherits Eternal Shame and Confufion. Confider this, ye that forget God, and despise his Worship, and those that ferve him, and that are fo dear to him; and turn your Contempt into Hōnour and Efteem; for how meanly foever you may think of Good Men, God in the mean while has another notion of them; and know this, that you cannot think fo meanly of them, as God thinks of you; and as you will one Day think of your felves. In the mean time, confider what your Judge fays, Take heed that je defpife not one of thefe little ones; for I say unto you, that in Heaven their Angels do always behold the Face of my Father which is in Heaven, Mat. 18. 10. The Refult then of the whole is this, that we endeavour to judge of things, not according to Popular Measures, but according to true and just Ideas; and render to Good Men that Honour and Reverence, which is due to that glorious Image of God which shines in them, and have a care of treat > treating any Man with Scorn and Contempt, left it should happen to light upon a Good Man; but most of all, how we defpife them whom we know to be Good: Whom we ought to Love, Reverence and Esteem, and for whom we ought to Praise and Glorify God, to whom be Glory henceforth and for ever. Amen. A Difcourfe of the feveral ways whereby God Addreffes himself to Man. PROV. viij. 1, 4, 5. Doth not wisdom cry? and understanding put forth Unto you, 0 men, I call, and my voice is to the O je fimple, understand wisdom, and ye fools, be W THEN a Man fhall ferioufly confider, and compare,the vastly different States of the two Worlds, the Natural and the Moral; how regular and full of Order the Natural is, where the Laws of Motion are not more excellent and perfect, than the Execution of them is punctual and exact; where Bodies of all manner of Sizes, Figures + of the Practical Discourses, this one is is most midt remarkable for cogency of argn= & and boilliancy of illustration. Willmotte Figures, and Contextures, move not only regularly and orderly, fo as to contribute to the Beauty and Perfection of the Universe, but also with the greatest Uniformity and Agreement imaginable, the Communication of Motion being always the fame in the like Accidents and Rencounters of Bodies all the World over; I fay, when a Man shall confider this, and at the fame time shall reflect upon the State of the Moral World, how all over irregular and diforderly this is; how corrupt the Wills and Practices of Men are, how little the facred Rules of Morality are obferv'd, which are yet as neceffary to the well. being of Society, as the Laws of Motion are to the Order of Nature; And withal,how various and difuniform this irregular Motion of Human Will is, every Man almost setting up for himself, and directing his Course a feveral way, acting upon a different Principle, and for a different End; so that there feems to be scarce any other Agreement in their Motions,but the common Disorder of them; fuch a Confideration as this would almost tempt one to think, that either these two Worlds had not one and the fame Author; or, at least,that he was a very partial and unequal Parent, that he fet a greater Value upon the Natural than upon the Moral World, and had more regard for the Orderly Motion of Bodies, than for the Regular Love of Spirits. Thus indeed a Man would be tempted to imagin, that should only confider the different States of thefe two Worlds in themselves, without pro ceeding ceeding to enquire into God's Difpenfations towards them; and how far he has interefs'd himfelf in the Conduct and Regulation of their refpective Motions. But, by that time this is well look'd into and confider'd, there will appear fafficient reafon for the laying down that Prejudice, which upon the other Confideration he took up; fufficient to convince him, that God is not fuch a partial and unequal Parent, as at first he was apt to imagin; but that he is no lefs concern'd for the Order of the Moral World, than for that of the Natural; and has taken as much care (as far as the Capacity of the Subject would allow) for the Regulation of the former, as for that of the latter. That he has applied himself to both, in a Measure proportionable to their Natures, and has been affiftant to them as far as they were capable; That he has made all provifion imaginable,both for the Discovery of his Will, and for enforcing Conformity to it; and that there has been nothing wanting on God's part, towards the moft perfect Regulation of the Moral World, notwithstanding that great and general Disorder it is now under. For, Does not Wisdom cry? And Understanding put forth her Voice? Unto you, O Men, I call, my Voice is to the Sons of Men. "Oye Simple, understand Wisdom, and ye Fools be of an understanding Heart. The Words are already divided, and ftand in a posture fit for Difcourfe; for in the first Verse, we have a folemn Declaration or Admonition of the Divine, the Eternal and Substantial Wisdom Wisdom of God, Doth not Wisdom cry? And Understanding put forth her Voice? In the fecond, we have the Perfons to whom this Admonition is directed: Unto you, O Men, I call, my Voice is to the Sons of Men. In the third Verfe, we have the Matter of this folemn Admonition: 0 ye Simple, understand Wisdom, and ye Fools, be ye of an understanding Heart. These are the Parts, into which the Words are naturally laid out ; but,not loving to clog my Difcourse with unneceffary Divifions, I fhall caft the two first into one; and fo fhall confider, 1. An Admonition or Addrefs of the Eternal Wisdom to the World, or to Mankind. 2. The Matter of this Addrefs. 3. The great Concern that lies upon the World, to attend to, and comply with this Divine Addrefs. The first thing we have here to confider, is, an Admonition or Addrefs of the Eternal Wisdom to the World. I fay, of the Eternal Wisdom; for that no other can be meant by (Wisdom) in this place, than the fubftantial and effential Wisdom of God, the Divine ay, the fecond Perfon of the Trinity, who is the true intelligible World, and in whom is both the Life and the Light of all Spirits; must needs appear fo unquestionably evident to any one that fhall but glance over the Coherence of this Chapter, that I may well be allow'd to take it for granted, and proceed upon it as a Suppofition. This Eternal and uncreated Wifdom, who is the great Luminary of the whole Intellectual 0.3 |