But the Wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.

MANY and great are the evils that lodge within the heart of man, and they come forth abundantly both by the tongue and by the GOD doth know, that in the day that ye hand, yet the heart is not emptied of them; shall eat thereof, your eyes shall be opened, yea, the more it vent them outwardly, the and ye shall be as gods, knowing good and more they increase within. Well might he evil, Gen. iii. 5, was the first hissing of that that knew the heart so well, call it an evil old serpent by which he poisoned mankind treasure. We find the prophet Ezekiel in in the root. Man, not contented with the imhis 8th chap. led by the Lord in vision to pression of God's image in which he was Jerusalem, to view the sins of the Jews that created, lost it by catching at a shadow; remained in time of the Captivity; when he climbing higher than his station, he fell far had shewed him one abomination, he caused below it: seeking to be more than man, to him to dig through the wall, to enter and dis- become as God, he made himself less than He lodged not a night in honour, cover more, and so directed him several times, man. from one place to another, and still said, I but became as the beasts that perish, Psalm Ever since, nature's best wisdom will show thee yet greater abominations. xlix. 12. Thus is it with those whom the Lord leads is full of impurity, turbulency, and distemper; into an examination of their own hearts (for nor can any thing rectify it, but a wisdom men are usually strangers to themselves); by from above, that both cleanseth and composthe light of his word and Spirit going before eth the soul: it is first pure, and then peacethem, he lets them see heaps of abominations able. in every room, and the vilest in the most re- This epistle, as some that follow, is called tired and darkest corners; and truly, should general, both by reason of the dispersion of he leave them there, they would despair of the parties to whom it is addressed, and the remedy. No, he makes this discovery on universality of the subject which it treats : purpose that they should sue to him for help. containing a great number (if not all) of the Do so, then, as many as have taken any necessary directions and comforts of a Chrisnotice of the evils of your own hearts: tell tian's life, both from the active and passive the Lord they are his own works. He form- part of it. It is evident that the apostle's ed the heart of man within him, and they are main design is, to arm the dispersed Jews his own choice too: My son, give me thy against all kinds of temptations, both those heart. Entreat him to redress all those abus-of affliction, in chapter i. 2, and sinful tempes wherewith Satan and sin have filled it, tations, verse 13. And having discoursed and then, to take possession of it himself, for of two special means of strengthening them therein consists its happiness. This is, or against both, speaking to God in prayer, and should be, a main end of our resortings to hearing God speak in his word, in the two his house and service. Wrong not yourselves last verses of that 1st chap. he recommends, so far as to turn these serious exercises of re-as chief duties of religion, and sure evidences ligion into an idle divertisement. What a of integrity in religion, first, meekness and happiness were it, if every time you come to moderation chiefly in their speeches, and his solemn worship, some of your strongest then charity and purity in their actions; sins did receive a new wound, and some of insisting largely upon the latter, in the 2d your weakest graces a new strength !

chapter, and upon the former, the ruling of the tongue, in his 3d chapter; and here towards the end of it, he shows the true oppoIsite spring of miscarriage in speech and ac

tion, and of right ordering and regulating of Wisdom from above. There be two things both. Evil conversation, strifes, and envy-in that: there is the general term of wisdom ings, are the fruits of a base wisdom that is common to divers sorts of wisdom, though earthly, sensual, and devilish, ver. 15; but most eminently and truly belonging to this purity, meekness, and mercy, are the proper best wisdom. Then there is the birth or effects and certain signs of heavenly wisdom. original of this wisdom, serving as its differThe wisdom that is from above, is first ence to specify and distinguish it from all the pure; its gentleness can agree with any rest-wisdom from above. Wisdom in the thing except impurity: then it is peaceable; general is a very plausible word among it offends nobody, except purity offend them: men. Who is there that would not willingit is not raging and boisterous. It is not only ly pass for wise? Yea often those that are pure, being void of that mire and dirt which least of all such, are most desirous to be acthe wicked are said to cast out like the sea, counted such; and where this fails them, Isa. lvii. 20, but peaceable likewise; not they usually make up that want in their own swelling and restless like the sea, as is there conceit, and strong opinion. Nor do men said of the wicked. Nor is it only peaceable only thus love the reputation of wisdom, negatively,not offending, but as the word bears, but they naturally desire to be wise, as they signen, pacific, disposed to make and seek do to be happy; yet through corrupt nature's peace; and as it readily offends none, so is it blindness, they do as naturally mistake and not easily offended. It is gentle and moderate, fall short both of the one and the other; and uns; and if offended, uns, easily being once wrong, the more progress they intreated to forgive and as it easily pass-make, they are further out of the way: and eth by men's offences, so it doth not pass- pretending to wisdom in a false way, they by, but looks upon their distresses and still befool themselves, as the apostle speaks, wants, as full of compassion, as it is free from Rom. i. 22: parnortes rival σopoi suwgavinoar, unruly and distempered passions. Norrests it professing themselves to be wise, they became in an affecting sympathy; its mercy is helpful, fools. full of mercy and good fruits: and it both Our apostle, ver. 15, speaking of that wick. forgives and pities and gives: without par-ed wisdom that is fruitful of wrongs, strifes, tiality, and without hypocrisy [adiungitos nor and debates, and that is only abusively to MVUTOXCITOS.] The word adaxgiros may as be called wisdom, shews what kind of wiswell bear another sense, no less suiting both dom it is, by three notable characters, earthwith his wisdom and these its other quali-ly, natural, and devilish; which though ties; that is, not taking upon it a censorious they be here jointly attributed to one and the discerning and judging of others. They same subject, yet we may make use of them that have most of this wisdom are least rigid to signify some differences of false wisdom. to those who have less of it. I know no There is an infernal, or devilish wisdom, better evidence of strength in grace, than to proper for contriving cruelties and oppressions, bear much with those that are weak in it. or subtile shifts and deceits, that make And, lastly, as it spares the infirmities of atheism a main basis and pillar of state poliothers, so it makes not false and vain shows cy; such are those that devise mischief upon of its own excellencies; it is without hypo- their beds, &c. Mic. ii. 1. This is serpencrisy. This denies two things, both dissi-tine wisdom, not joined with, but most opmulation and ostentation. The art of dissem-posite to the dove-like simplicity. There is bling or hypocrite craft is no part of this wis-an earthly wisdom that draws not so deep in dom; and for the other, ostentation, surely impiety as that other, yet is sufficient to keep the air of applause is too light a purchase a man out of all acquaintance with God and for solid wisdom. The works of this wisdom divine matters, and is drawing his eye per may be seen, yea they should be seen, and petually downwards; employing him in the may possibly be now and then recommended; pursuit of such things as cannot fill the soul but they should not be done for that low end, except it be with anguish and vexation, Ezek. either to be seen or to be commended. xxviii. 4, 5. That dexterity of gathering Surely, no, being of so noble extraction; riches, when it is not attended with the Christhis having descended from heaven, will be tian art of right using them, abases men's little careful for the estimation of those that souls, and indisposes them wholly for this are of the earth, and are but too often of the wisdom that is from above. There is a earth, earthly. natural wisdom far more plausible than the The due order of handling these particu- other two, more harmless than that hellish lars more fully cannot well be missed doubt-wisdom, and more refined than that earthly less the subject, wisdom from above, requires wisdom, yet no more able to make man holy our first consideration; next, the excellent and happy than they; natural Yoxın: it is qualities that are attributed to it; and lastly, their order is to be considered, the rather because so clearly expressed-first pure, then peaceable, &c.

the word the apostle St. Paul useth, 1 Cor. ii. 14, avégwños Yuxinos, naming the natural man by his better part, his soul; intimating that the soul, even in the highest faculty of it,

the understanding, and that in the highest ed with the amiable countenance of his pitch of excellency to which nature can raise Father in him reconciled. No man hath it, is blind in spiritual objects: things that seen God at any time; the only-begotten are above it, cannot be known but by a wis-Son which is in the bosom of the Father, dom from above. Nature neither affords this he hath declared him, St. John i. 18. wisdom, nor can it of itself acquire it. This What wonder if the unlettered and despised is to advertise us, that we mistake not mora- Christian know more of the mysteries of lity and common knowledge, even of divine heaven than the naturalist, though both things, for the wisdom that is from above. wise and learned? Christ admits the believ This may raise a man high above the vulgar, er into his bosom, and he is in the bosom as the tops of the highest mountains leave of the Father. But withal know, that all the valleys below them; yet is it still as far this knowledge, though speculatively high, short of true supernatural wisdom, as the yet descends to practice; as it learns what highest earth is of the highest sphere. There God is, so it thence teacheth man what he is one main point of the method of this wis- should be this wisdom flows from heaven, dom that is of most hard digestion to a natu- and a heavenly conversation flows from it, ral man, and the more natural wise he be, as we find it there charactered by these practhe worse he likes it—If any man would be tical graces of purity, peace, meekness, &c. wise, let him become a fool, that he may This wisdom represents to us, the purity become wise, 1 Cor. iii. 18. There is of God's nature, 1 John iii. 3. It gives nothing gives nature a greater prejudice the soul an eye to see the comeliness and against religion than this initial point of beauty of purity; as the philosopher said of self-denial: when men of eminent learning virtue, to the end it might be loved, he or the strong politicians hear, that if they would wish no more but that it could be will come to Christ, they must renounce seen. And as it thus morally persuades, so their own wisdom to be fit for his, many of by an insensible virtue it assimilates the soul them go away as sorrowful as the young man, to Christ, by frequent contemplation. It when he heard of selling all his goods and also produces all the motives to holiness and giving them to the poor. obedience; it begets these precious qualities Jesus Christ is that eternal and substan- in the soul; it giveth a Christian a view of tial wisdom that came from above, to deliver the matchless virtues that are in Christ, and men from perishing in their affected folly, as stirs him up to a diligent, though imperfect you find it at large, Prov: viii. St. Paul in imitation of them; it sets before us Christ's the 1st chap. of his first epistle to the Corin-spotless purity, in whose mouth there was no thians calls him the wisdom of God, ver. 24; guile, and so invites us to purity; it reprethat shews his excellency in himself; and sents the perpetual calmness of his spirit, ver. 30, he tells us that he is made of God that no tempest could reach to disturb it; our wisdom; that shews his usefulness to us; in his mouth there was no contentious noise, and by him alone is this infused wisdom from his voice was not heard in the streets, and above conveyed to us-In him are hid the this recommends peaceableness and gentletreasures of wisdom and knowledge, Col. ness, and so in the rest here mentioned. ii. 3. And from his fulness (if at all) we Hence I conceive may be fitly learned for all receive grace for grace; and of all graces, our use, seeing here is a due wisdom and first some measures of this wisdom, without knowledge necessary for guidance, and directwhich no man can know himself, much less ing in the ways of purity and peace; it is can he know God. Now this supernatural evident that gross ignorance cannot consist wisdom hath in it both speculation and pru- with the truth of religion, much less can it dence. It is contemplative and practical. be a help and advantage to it. I shall neThese two must not be separated, I wisdom ver deny that a false superstitious religion dwell with prudence, Prov. viii, 12. This stands in need of it; "not too much Scripwisdom in its contemplative part reads Christ ture-wisdom for the people." The pomp of much, and discovers in him a new world of that vain religion, like court masks, shews hidden excellencies unknown to this old best by candle-light; fond nature likes it world. There are treasures of wisdom in well; the day of spiritual wisdom would him, Col. ii. 3, but they are hid, and no discover its imposture too clearly. But to eye sees them but that which is enlightened let their foul devotion pass, (for such it must with this wisdom: no, it is impossible, as needs be that is born of so black a mother as one says, τα θεια Yoral XOUTTOYTOS sou, to ignorance,) let this wisdom at least be jusknow divine things while God concealeth tified of those that pretend to be her children. them But when the renewed understanding It is lamentable that amongst us, where of a Christian is once initiated into this study, knowledge is not withheld, men should, it both grows daily more and more apprehen- through sloth and love of darkness, deprive sive, and Christ becomes more communica-themselves of it. What abundance of almost tive of himself, and makes the soul acquaint- brutish ignorance is amongst the commons; • Sophocles. and thence uncleanness, and all manner of

wickedness; a darkness that both hides and be, that are of an unknown Christ. Pastors increaseth impurity ! What is the reason are called angels, and therefore, though they of so much impiety and iniquity in all places, use the secondary helps of knowledge, they but the want of the knowledge of God? are mainly to bring their message from above, Hosea iv. 1, 2, and 2 Thess. i. 8, not know- from the fountain, the head of this pure wising Jesus Christ, and not obeying his gos-dom.

pel, are joined together. It will be found Pure. If it come from above it must needs true, that where there is no obedience there be pure originally, yea it is formally pure too, is no right knowledge of Christ: but out of being a main trait of God's renewed image all question, where there is not a competency in the soul. By this wisdom the understandof knowledge, there can be no obedience ;ing is both refined and strengthened to enand as these two lodge together, so observe tertain right conceptions of God in his nature what attends them both, ibid. He shall and works. And this is primarily necessary, come in flaming fire, to render vengeance on that the mind be not infected with false them that know not God, and that obey not opinions in religion: if the spring-head be the gospel of our Lord Jesus Christ. polluted, the streams cannot be pure; it is more important than men usually think for a good life.

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.

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.

The

The

This purity some render chastity. wisdom from above is chaste, ayın. word is indeed often so taken, and includes that here, but it is too narrow a sense to reAnd truly it is mainly important for this strict it to that only. It is here an universal effect, that the ministers of the gospel be active detestation of all impurity, both of flesh and and dexterous in imparting this wisdom to spirit, as the apostle speaks, 2 Cor. vii. 1. their people. If they would have their con- Pride, self-love, profaneness of spirit and irversation to be holy, and peaceable, and fruit-religion, though they do not so properly polful, &c., the most expedient way is once to lute the body as carnal uncleanness; yet they principle them well in the fundamentals of do no less defile the soul, and make it aboreligion, for therein is their great defect. minable in the sight of God. Those apos

not.

42.

How can they walk evenly and regularly so tate angels called unclean spirits, are inca ling as they are in the dark? One main thing|pable of bodily defilement; (though indeed is to be often pointing at the way to Christ, they tempt and inveigle men to it ;) their own the fountain of this wisdom. Without this, inherent pollutions must needs be spiritual, you bid them to be clothed, and clothe them for they are spirits. Idolatry in scripture goes often under the name of fornication and How needful then is it that pastors them-adultery, and indeed these sins may mutually selves be seers indeed, as the prophets were borrow and lend their names the one to the called of old; not only faithful but wise dis-other; idolatry may well be called spiritual pensers, as our Saviour speaks, St. Luke xii. unchastity; and unchaste love, carnal ido. That they be didantinos, able, and apt latry. Earthly mindedness likewise is an imto teach, 1 Tim. iii. 2. Laudable is the purity of the soul; in the apostle's phrase, prudence that tries much the churches' storehouses, 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 xove, common and unholy, and therefore unfit for the sanctuary. Amongst other weak pretences to Christ's favour in the last day, this is one-We 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

covetousness is idolatry, and so a spiritual pollution; yet it may well share with idolatry in its borrowed name, 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. 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

Look upon

them and within them; they hate the very 12,) but they are such as are not washed semblance of it in others, and themselves de- from their filthiness. They that are washlight in intemperance and all manner of li-ed, are still bewailing, that they again concentiousness, like foolish children striving tract so much defilement. The most puriwho shall go furthest into the mire; these fied Christians are they that are most sensible cannot say, they have made clean their hearts, of their impurity. Therefore I called not for all their words and actions will belie them. this an universal freedom from pollution, but If you come to the mere moralist, the world's an universal detestation of it: they that are honest man, and ask him, it may be he will thus pure are daily defiled with many sins, tell you, he hath cleansed his heart; but but they cannot be in love with any sin at believe him not. It will appear he is not all, nor do they willingly dispense with the yet cleansed, because he says he has done it smallest sins, which a natural man either sees himself, for (you know) there must be some not to be sin, (though his dim moon-light other, besides man, at this work. Again he discovers grosser evils,) or if he does see rising no higher than nature, hath none of them, yet he judges it too much niceness to this heavenly wisdom in him, and therefore choose a great inconvenience rather than a is without this purity too. But if you chance little sin. Again they differ in another parto take notice of some well-skilled hypocrite, ticular; a natural man may be so far in love every thing you meet with makes you almost with virtue after his manner, as to dislike his confident, that there is purity; yet if he be own faults and resolve to amend them, but strictly put to it, he may make some good yet he would think it a great weakness to sit account of the pains he hath taken to refine down and mourn for sin, and to afflict his his tongue and his public actions, but he soul, as the Scripture speaks. The Chrisdare not say he hath made clean his heart; tian's repentance goes not so lightly; there it troubles his peace to be asked the question. is a great deal more work in it, 2 Cor. vii. He never intended to banish sin, but to re- 11. There is not only indignation against tire it to his innermost and best room, that impurity, but it proceeds to revenge. The so it might dwell unseen within him; and saints we read of in Scripture were ashamed where then should it lodge but in his heart? of their impurity, but never of their tears for Yet possibly because wh is outward is so it. Let the world enjoy their own thoughts, fair, and man cannot look deeper to contra- and account it folly; yet sure the Christian dict him, he may embolden himself to say, that delights in purity, seeing he cannot be he is inwardly suitable to his appearance; free from daily sin, when he retires himself but there is a day at hand that shall, to his at night, is then best contented when his endless shame, at once discover both his se- eyes serve him most plentifully to weep out cret impurity and his impudence in denying the stains of the by-past day; yet he knows it. withal, that it is only his Redeemer's blood After these, there follow a few despised that takes away the guilt of them. This is and melancholy persons (at least as to out- the condition of those that are truly, though ward appearance) who are almost always not yet fully cleansed from the pollutions of hanging down their heads, and complaining the world, by the spirit of wisdom and purity. of abundant sinfulness. And sure, purity What mean they then, that would argue cannot be expected in these who are so far themselves out of this number, because they from it by their own confession; yet the truth find yet much dross left, and that they are is, that such purity as is here below, will not so defecated and refined as they would either be found to lodge among these, or no wish to be? On the contrary, this hatred of where. Be not deceived; think not that pollution testifies strongly that the contrary they who loathe, and (as they can) fly from of it, purity, is there; and, though its bethe unholiness of the world, are therefore ginnings be small, doubt not, it shall in the taken with the conceit of their own holiness; end be victorious; the smoking of this flax but as their perfect purity of justification is shews indeed that there is gross matter there, by Christ's imputed righteousness, so likewise but it witnesseth likewise that there is fire in they will know, and do always acknowledge, it too; and though it be little, we have that their inherent holiness is from above too, Christ's own word for it, that it shall not be from the same fountain, Jesus Christ. The quenched; and if he favour it, no other wisdom from above is pure, this is their en- power shall be able to quench it. You find gagement to humility, for it excludes vaunt-not indeed absolute holiness in your persons, ing and boasting; and besides that, it is im- nor in your best performances; yet if you perfect, troubled and stained with sin, which breathe and follow after it, if the pulse of the is enough to keep them humble. Their heart beats thus, if the main current of your daily sad experience will not suffer them to affection be towards purity, if sin be in you be so mistaken; their many faults of infirmi- as your disease and greatest grief, and not as ty, cannot but keep them from this presump-your delight, then take courage, you are as tuous fault. There is a generation indeed pure as travellers can be; and notwithstandthat is pure in their own eyes, (Prov. xxx. in that impure spirit, Satan, and the im