Ver. 13. Who is a wise man, and endued ivith knowledge among
JaS. III. 13.] UPON THE EPISTLE OF JAMES. 299
yoii ? let him shoiu out of a good conversation his luorhs with meek- ness ofiuisdom.
He now diverteth to another matter, though that which is near of kin with the former, which is an exhortation to meekness, as opposed to envy and strife.
Who is a ivise man among you, and endued loith knowledge ? Some apply this, as all the former discourse, to the ministry, as if the mean- ing of the question or supposition were, If any be qualified for this dispensation ; and they are strengthened in this conceit by the words here used, 0-0^09 koX eTna-rrjiJboov^ which hold forth the two gifts that are necessary for the ministry. The apostle elsewhere calleth them ' the word of knowledge ' and ' the word of wisdom,' 1 Cor. xii. 8 ; but the very structure of the words showeth them to be generally intended. He speaketh of wisdom and knowledge, because all the former evils come from a presumption of greater skill and ability than others ; or because they affected the repute of prudent, knowing Christians. Now, saith the apostle, if you would be so indeed, you must be meekly godly. The questionary proposal intimateth the rare contemperation of these two qualities ; wisdom and knowledge are very seldom coupled : Tcnoiu- ing he might grant these censors to be, but not ivise.
Let him shoiu out of a good conversation. — The first requisite of true wisdom is to honour knowledge with practice, that being the end of all information ; and the knowing person having a greater obligation to duty than others.
His luorks with meekness of wisdom. — Here is the second requisite, prudent meekness in converse, wisdom being most able to consider of frailties, and to bridle anger.
The points are these :■ — ■
Ohs. 1. Wisdom and knowledge do well together ; the one to inform, the other to direct. They are elsewhere coupled : Hosea xiv. 9, ' Who is wise, and he shall understand these things ? prudent, and he shall know them ? ' There is a difference between these two, knowledge and wisdom, wisdom and prudence, as appeareth by that Prov. viii. 13, ' I, wisdom, dwell with prudence.' A good apprehension and a good judgment make a complete Christian. Where heavenly wisdom is, there will be also prudence, a practical application of our light to the occurrences of life ; and where Grod giveth knowledge, he giveth also wholesome and needful counsels for the ordering of the conversation. Prudence dispenseth the light of knowledge according to particular occasions. Faith is opposed to folly as well as ignorance : Luke xxiv., ' 0 ye fools, and slow of heart to believe ! ' Faith is a wise grace, a spiritual prudence, more for practical inferences than nice speculations. Well, then, do not rest in ' a form of knowledge,' Kom. ii. 20 ; couple it with wisdom. A Christian is better known by his life than dis- course. Bare ' knowledge puflfeth up,' 1 Cor. viii. 1, getteth into the head or tongue ; then it is right, when ' wisdom entereth into thy heart,' &c., Prov. ii. 10. Men of abstracted conceits and sublime speculations are but wise fools ; like the lark, that soareth high, peer- ing and peering, but falleth into the net of the fowler. Knowledge without wisdom may be soon discerned ; it is usually curious and censorious.
300 AN EXrOSITIOX, WITH NOTES, [J AS. III. 13.
Ohs. 2. Tliat true wisdom eiuleth in a j;oocl conversation. Surely the practical Christian is the most wise : in other.s, knowled^jje is but like a jewel in a toads head : Deut. iv. G, ' Keep these statutes, for this is your wisdom.' This is saving knowled<;e, the other is but curious. What greater folly than for learned men to be disputing of lieaven and religion, and others less knowing to surprise it ! i This is like him that gnzcd upon the moon, but fell into the pit. One pro- perty of true wisdom is to be able to manage and carry on our work and business ; therefore none so wise as they that ' walk circumspectly,' Eph. V. 15. The careless Christian is the greatest fool ; he is heedless of his main business. Another part of wisdom is to prevent danger ; and the greater the danger, the more caution should we use. Cer- tiiinly, then, there is no fool like the sinning fool, that ventureth his soul at every cast, and ruimeth blindfold upon the greatest hazard. I might enlarge myself in all points of wisdom, but 1 forget the laws of this exercise.2 The use of all is to check those that please them- selves in a false wisdom. (1.) The worldly wise. Men are cunning to spin a web of vanity, and to effectuate their carnal purposes. Alas! this is the greatest folly: Jer. viii. 9, 'Since they have rejected the Avord of God, what wisdom is in them ? ' Who would dig for iron with mattocks of gold ? The strength of your spirits, your serious cares, are better worth than vanity. Usually ])rovidence maketh fools of the worldly wise ; ' their understanding undoeth them,' as it is said of Babylon, Isa. xlvii. 10, they overwit and outreach themselves. (2.) Such as content themselves with human knowledge. Some can almost with Ijerenger dispute dc omni scibili ; or with Solomon, unravel nature ' from the cedar to the hyssop ;' but know not God, know not them- selves: like the foolish virgins, make no provision for the time to come; and so do but wi.sely go to hell."^ Some of the heathens had large endowments ; but ' professing themselves wise, they became fools,' Hon], i. 22. (3.) Such as hunt after notions and sublime s])cculations, knowing only that they may know. A poor soul that looketh heaven- ward hath more true wisdom than all the great labbis of the world: * The testimonies of the Lord make wise the simple,' Ts. xix. 7. And in another place, ' A good understanding have all they that do there- after.' Others may liave sharper wits, but they have more savoury apprehensions ; as blunt irons, if heated, pierce deeper than those that are sharp and edged if cold. (4.) Such as are sinfully crafty have wit enough to brew wickedness. Oh ! it is better be a fool in that craft : 1 Cor. xiv. 20, ' Be not children in understanding, but in malice be ye children.' llapj)y they whose souls never enter into sin's secrets I Rom. xvi. 19, ' I would have you wise in that which is good, and simple in that which is evil.' It is best be one of the devil's fools; simple as to wicked enterj)rises. Tliey that aifect the glory of acute- ness in sin do but resemble their father the devil, who is of great knowledge, but much malice.