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most holy faith, praying in the Holy Ghost,” Jude 20. And it is charity that edifieth. Charity, or love, raises the edifice, or builds the soul up in God, for love draws the whole soul out of itself, and draws it into God, till the whole grows up into an holy temple in the Lord. And this growing up is explained by Christ of having our treasure where our heart is; and Paul calls it setting our affections above, at the right hand of God, where Christ sitteth. And sure I am, that when God builds up Zion he shall appear in his glory. The heart, in short, is the seat of the most holy and ever-adorable Trinity. God dwells in the heart by love; for “ He that loveth dwelleth in God, and God in him.” Christ dwells in the heart by faith. This Paul witnesseth when he says, “I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me,
himself for me.” And the Holy Ghost dwells in us by the witness that he bears to our adoption, and by the stedfast and constant cry of Abba, Father. From the indwelling of these adorable divine persons hath the wise mau's heart all this wisdom, and all these mighty works; which makes the wise man a wonder to many, and a wonder to himself. And thus®“ Our sufficiency is of God.” And it is wholly owing to the body's being the temple of God, and the heart being the seat and throne of God, that this wis-, dom of the wise man is displayed in the world. * Zion,” says God, " is my rest; here will I dwell for ever; for I have desired it.”. Out of Zion the Lord roars, and utters his voice from Jerusalem; which Jerusalem is nothing else but his covenant, and the elect of God in it. Out of Zion, the perfection of beauty, God hath and will for ever shine; but this shining is into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.
Fourthly. But the wise man's heart not only teacheth his mouth, but it addeth learning to his lips. Alexander Pope says, that there is difference between learning and languages, and perhaps there is. There is a deal of difference between the wisdom of God in a mystery, and the wisdom of this world, that comes to nothing. We read of all the words of this life, in the Acts; and we read of great swelling words of vanity, in Peter. Homer's Iliad, which is so much esteemed, is full of such. They are empty sounds, like bladders full of wind; prick them, and, like ether, they evaporate into air. And the whole account is nothing else but the potsherds of the earth striving with the potsherds for mastery. He tells us of the mountains of the dead, the ample shield, and reeking gore; and of the earth trembling at the fall of his warriors. The word of God calls all these the drop of a bucket, worms of the earth, the dust of a balance, grashoppers, and the crushing of a motḥ, Isaiah xl, 15; Job iv. 19. These words debase fallen men to a level with the meanest creatures, when Homer exalts them to be almost as gods. But as the wis
dom of this world is opposed to the wisdom of God, so the words which God teacheth are opposed to the words of human wisdom. “Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.” The glorious things which the ancient prophets saw in the visions of God, and have left upon record, are as puzzling to the learned as to the illiterate. “And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed. And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.” The scholar that could not read this book of visions was a man of human learning, and he complains that the book is sealed; so that he owned that spiritual things cannot be discerned but by the Spirit of God. Hence it appears that divine teaching is necessary in order to understand divine things. And God has made provision for this also. He tells us that the law is our schoolmaster; and he will chasten us and teach us out of his law. And Christ says, Every man therefore that hath heard, and hath learned of the Father, cometh unto me;" that we may sit down at his feet, and receive of his word; for the words of eternal life are in his mouth; as Job saith, “ Who teacheth like him?"
The things which we are to learn are in the scriptures of truth. “ For whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the scriptures might have hope.” The scriptures are our books of learning; and God promises to teach us out of these books; and this sort of learning is to be held fast, and to be highly esteemed. “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them.” The chief branch of this divine learning is Christ Jesus. He is the wisdom of God in a mystery, and the great mystery of godliness. Hence we read of some who gave themselves over to all uncleanness; and of others who had not so learned Christ, Eph.iv. 20. Human learning and divine learning are distinguished the one from the other in the scriptures. The apostles themselves, though taught of God, are called unlearned, because they were not possessed of human learning. “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled,” Acts iv. 13. These are called unlearned, because they had not human learning; so there are others that are called unlearned, because they have no divine teaching. “But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all.” And Peter tells us, that in Paul's epistles there are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, '2 Peter iii. 16.
saith my text, " and addeth learning to his lips.” God teacheth the heart, and the heart teacheth the mouth. Divine learning doth not lie in great swelling words of vanity, butin words weighty and powerful; weighty because they come from God, and lead to the enjoyment of an eternal weight of glory. They are said to be powerful, because they influence the soul, bow the will, and constrain to obedience. That which commonly passes for learning among us, consists in storing the mind and memory with the natural and acquired parts and abilities of the ancient heathens. But divine teaching widely differs from this. It lies in the deep things of God. “The Spirit searcheth all things; yea, the deep things of God.” And this is done that we might know the things which are freely given us of God. The secret of his decrees is with the righteous. The depths of his ancient councils are made known at our conversion, which is called the purpose of God, and the mystery of his will; he having predestinated us to the adoption of sons, and sending his Spirit into the heart to make it known to us. His exalting his dear Son, from all eternity, to be our future head, king, and mediator, is the depth of divine wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew. Predestination to the adoption of children, and to be conformed to the image of Christ, and to eternal life and glory by him, are such deep things as cannot be learned but by the Spirit of God. God making us accepted in Christ,