Christ much, and discovers in him a new world of hidden excellencies unknown to this old world. There are treasures of wisdom in him, Col. ii. 3, but they are hid, and no eye sees them but that which is enlightened with this wisdom: no, it is impossible, as one says, τα θεια γνωναι κρυπίοντος Θες, to know divine things while God concealeth them. But when the renewed understanding of a Christian is once initiated into this study, it both grows daily more and more apprehensive, and Christ becomes more communicative of himself, and makes the soul acquainted with the amiable countenance of his Father in him reconciled. No man hath seen God at any time; the only-begotten Son which is in the bosom of the Father, he hath declared him, St. John i. 18. What wonder if the unlettered and despised Christian know more of the mysteries of heaven than the naturalist, though both wise and learned? Christ admits the believer into his bosom, and he is in the bosom of the Father. But withal know, that all this knowledge though speculatively high, yet descends to practice; as it learns what God is, so it thence teacheth man what he should be this wisdom flows from heaven, and a heavenly conversation flows from it, as we find it there charactered by these practical graces of purity,' peace, meekness, &c.

This wisdom represents to us, the purity of God's nature, 1 John iii. 3. It gives the soul an eye to see the comeliness and beauty of purity; as the philosopher said of virtue, to the end it might be loved, he would wish no more but that it could be seen. And as it' thus morally persuades, so by an insensible virtue it assimilates the soul to Christ, by frequent contemplation. It also produces all the motives to holiness and obedience; it begets these precious qualities in the soul; it giveth a Christian a view of the matchless virtues that are in Christ, and stirs him up to a diligent, though imperfect imitation of them; it sets before us Christ's spotless purity, in whose mouth there was no guile, and so invites us to purity; it represents

* Sophocles.

the perpetual calmness of his spirit, that no tempest could reach to disturb it; in his mouth there was no contentious noise, his voice was not heard in the streets, and this recommends peaceableness and gentleness, and so in the rest here mentioned.

Hence I conceive may be fitly learned for our use, seeing here is a due wisdom and knowledge necessary for guidance, and directing in the ways of purity and peace; it is evident that gross ignorance cannot consist with the truth of religion, much less can it be a help and advantage to it. I shall never deny that a false, superstitious religion stands in need of it; "not too much scripture-wisdom for the people." The pomp of that vain religion, like court masks, shews best by candle-light; fond nature likes it well; the day of spiritual wisdom would discover its imposture too clearly. But to let their foul devotion pass, (for such it must needs be that is born of so black a mother as ignorance,) let this wisdom at least be justified of those that pretend to be her children. It is lamentable that amongst us, where knowledge is not withheld, men should, through sloth and love of darkness, deprive themselves of it. What abundance of almost brutish ignorance is amongst the commons; and thence uncleanness, and all manner of wickedness; a darkness that both hides and increaseth impurity! What is the reason of so much impiety and iniquity in all places, but the want of the knowledge of God? Hosea iv. 1, 2, and 2 Thess. i. 8, not knowing Jesus Christ, and not obeying his gospel are joined together. It will be found true, that where there is no obedience there is no right knowledge of Christ: but out of all question where there is not a competency of knowledge, there can be no obedience; and as these two lodge together, so observe what attends them both, ibid. He shall come in flaming fire to render vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.

And if there be any that think to shroud unpunished amongst the thickets of ignorance, especially amidst the means of knowledge, take notice of this,

though it may hide the deformity of sin from your own sight for a time, it cannot palliate it from the piercing eye, nor cover it from the revenging hand of divine justice. As you would escape then that wrath to come, come to wisdom's school; and how simple soever ye be as to this world, if you would not perish with the world, learn to be wise unto salvation.

And truly it is mainly important for this effect, that the ministers of the gospel be active and dexterous in imparting this wisdom to their people. If they would have their conversation to be holy, and peaceable, and fruitful, &c., the most expedient way is once to principle them well in the fundamentals of religion, for therein is their great defect. How can they walk evenly and regularly so long as they are in the dark? One main thing is to be often pointing at the way to Christ, the fountain of this wisdom. Without this, you bid them to be clothed, and clothe them not.

How needful then is it that pastors themselves be seers indeed, as the prophets were called of old; not only faithful but wise dispensers, as our Saviour speaks, St. Luke xii. 42. That they be didaxlixo, able and apt to teach, 1 Tim. iii. 2. Laudable is the prudence that tries much the churches' store-houses, the seminaries of learning; but withal, it is not to be forgot, that as a due furniture of learning is very requisite for this employment, so it is not sufficient. When one is duly enriched that way, there is yet one thing wanting that grows not in schools: except this infused wisdom. from above season and satisfy all other endowments, they remain xova, common and unholy, and therefore unfit for the sanctuary. Amongst other weak pretences to Christ's favour in the last day, this is oneWe have preached in thy name; yet says Christ, I never knew you; surely then they knew not him, and yet they preached him. Cold and lifeless (though never so fine and well contrived) must those discourses be, that are of an unknown Christ. Pastors are called angels, and therefore, though they use the

secondary helps of knowledge, they are mainly to bring their message from above, from the fountain, the head of this pure wisdom.

Pure. If it come from above it must needs be pure originally, yea it is formally pure too, being a main trait of God's renewed image in the soul. By this wisdom the understanding is both refined and strengthened to entertain right conceptions of God in his nature and works. And this is primarily necessary, that the mind be not infected with false opinions in religion; if the spring-head be polluted, the streams cannot be pure; it is more important than men usually think for a good life. But that which I suppose is here chiefly intended, is, that it is effectively and practically pure, it purifies the heart, Acts xv. 9, (said of faith which in some sense and acceptation differs not much from this wisdom,) and consequently the words and actions that flow from the heart.

This purity some render chastity. The wisdom from above is chaste, ayon. The word is indeed often so taken and includes that here, but it is too narrow a sense to restrict it to that only. It is here an universal detestation of all impurity, both of flesh and spirit, as the apostle speaks, 2 Cor. vii. 1. Pride, selflove, profaneness of spirit and irreligion, though they do not so properly pollute the body as carnal uncleanness; yet they do no less defile the soul, and make it, abominable in the sight of God. Those apostate angels called unclean spirits, are incapable of bodily defilement; (though indeed they tempt and inveigle men to it ;) their own inherent pollutions must needs be spiritual, for they are spirits. Idolatry in scripture goes often under the name of fornication and adultery, and indeed these sins may mutually borrow and lend their names the one to the other; idolatry may well be called spiritual unchastity; and unchaste love, carnal idolatry. Earthly-mindedness likewise is an impurity of the soul; in the apostle's phrase, covetousness is idolatry, and so a spiritual pollution; yet may well share with idolatry in its borrowed name,

it

and be called adultery too; for it misbestows the soul's prime affection upon the creature, which by right is God's peculiar.

This purity that true wisdom works is contrary to all pollution. We know then in some measure what it is; it rests to inquire where it is, and there is the difficulty; it is far easier to design it in itself, than to find it among men. Who can say, I have made my heart clean? Prov. xx. 9. Look upon the greatest part of mankind, and you may know at first sight, that purity is not to be looked for among them; they suffer it not to come near them, much less to dwell with them and within them; they hate the very semblance of it in others, and themselves delight in intemperance and all manner of licentiousness, like foolish children. striving who shall go furthest into the mire; these cannot say they have made clean their hearts, for all their words and actions will belie them. If you come to the mere moralist, the world's honest man, and ask him, it may be, he will tell you, he hath cleansed his heart; but believe him not. It will appear he is not yet cleansed, because he says he has done it himself, for (you know) there must be some other, besides man, at this work. Again he rising no higher than nature, hath none of this heavenly wisdom in him, and therefore is without this purity too. But if you chance to take notice of some well-skilled hypocrite, every thing you meet with makes you almost confident, that there is purity; yet if he be strictly put to it, he may make some good account of the pains he hath taken to refine his tongue and his public actions, but he dare not say he hath made clean his heart; it troubles his peace to be asked the question. He never intended to banish sin, but to retire it to' his innermost and best room, that so it might dwell unseen within him; and where then should it lodge but in his heart? Yet possibly because what is outward is so fair, and man' cannot look deeper to contradict him, he may embolden himself to say, he is inwardly' suitable to his appearance; but there is a day at hand'