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SERM. thofe who appear to have the largest share II. of it, the wifeft men in Solomon's sense, that

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is, the most virtuous, are the most excellent, and the worthiest of our refpect; accordingly he faith, chap. xii. 26. The righteous is more excellent than his neighbour. How is it that we govern our respect to men? Is it by riches, fplendid equipage, high titles, or any thing of a like nature? David did not fo, for he telleth us, Pfal. xvi. 3. All his delight was in the excellent, the faints that were in the earth. And, Pfal. cxix. 63. I am a companion of all them that fear thee, and keep thy precepts. Nay, he giveth us this as the character of a good man, one who dwelleth in Zion, Pfal. xv. 4. In his eyes a vile perfon is contemned, but he honoureth them that fear the Lord. An unjust man is an abomination to the juft, Prov. xxix. 27. Not that the juft hate the person of any man; it is god-like to be kind to the unthankful and the evil; but their temper and their conversation are not confidered by the virtuous with any complacency. Remember, therefore, the direction of the apostle James, ii. 1. My brethren, have not the faith of our Lord Jefus Chrift, with respect of perfons. It is, certainly, very unbecoming chri

ftians to distinguish men in their refpect by SER M. external confiderations, and fuch things as II. have no relation at all to wisdom, but may be in fools as much as the wife; nay, in the vicious to a greater degree than the best of

men.

SER

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SERMON III.

The Ways of WISDOM, Ways of PLEASANTNESS.

SERM.

III.

PROVERBS III. 17.

Her ways are ways of pleasantness, and all her paths are peace.

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S the main fubject of this book is wisdom or religious virtue, the author useth many arguments to engage men to the ftudy, the choice, and the practice of it; one argument I very lately explained in a discourse on the 6th verse of the 8th chapter, that the things of wisdom are excellent and right things: Another is contained in the text, which I fhall now confider: Her ways are ways of pleasantness, and all her paths are peace. This properly followeth the other, and between the two there is a connexion, for pleasure naturally followeth esteem; and whatever is apprehended to be excellent, yieldeth delight even in the contemplation, much more in the poffeffion.

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If we confider wisdom only as an object of SER M. fpeculation, the mind hath fatisfaction in III. meditating upon it; for furely we will acknowledge there are mental as well as corporeal enjoyments, and the mind is agreeably entertained with other objects than those of the external fenfes. When the underftanding is regularly and diligently employed in a search after truth, the foul rejoiceth in finding it, and still the joy rifeth in proportion to the excellence and importance of the object. Now, fhall the ftudious fearcher into nature, into the order, dependency, and operation of inferior causes, to find out their effects; into the motions and fenfible qualities of bodies; into the equality, proportion, and other relations of figures and numbers; fhall fuch a one be highly pleased in the discovery of truth, with evidence which is fatisfying to his mind? And shall the harmony of the foul itfelf, a due ballance of the affections, a well-proportioned and becoming difpofition or action, be altogether infipid; and righteousness, moral excellence, and holiness, not appear an amiable form? Nay, certainly, the knowledge itself, not to speak of the practice of this fort of wisdom, is pleafant, as Solomon tel

leth

SER M. leth us, Prov. xxiv. 13. My fon, eat thou III. boney because it is good, and the honey-comb, which is fweet to thy tafte; fo fhall the knowledge of wisdom be to thy foul.

Farther; let us confider, what no pious mind will call in question, that the greatest delight ariseth from ferious devout meditation on God. The faints in fcripture exprefs their experience of this with raptures; what they call beholding the beauty of the Lord, the glory of their God, and the light of his countenance, is reprefented as the noblest enjoyment; it is an anticipation of the heavenly felicity; for wherein doth the joy of heaven itself confift? One principal ingredient in it is, feeing the face of God, called therefore the beatific vifion. Now, what is the view his faithful fervants have of the fupreme being, in which they fo joyfully acquiefce? Certainly, the principal objects of it are his moral perfections; and though all his excellencies are to be confidered as infeparable, yet these are what give loveliness to the whole. Though abfolute fupremacy, independence, eternity, immensity, and infinite power, might produce admiration and astonishment, yet it is only when confidered in conjunction with holiness, good

nefs,

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