Ohs. 3. The more true wi.sdora, the more meek. Wise men are less
' 'Surgunt indocti, et rapiunt Cfduni, et noH ciini omnibus doctrinis nostris detrudi- miir in Oeliennam.'
* See Dr Sibbs in Hosea xiv. 8.
^ ' Sapientes Bapienter descendunt in infernum.'— Ilieron.
JaS. III. 14.] UPON THE EPISTLE OF JAMES. 301
iingry and more humble. (1.) Le.ssan<>iy: There is much spoken of a fool's wrath : Prov. xxvii. 3, ' A stone is lieavy, and the sand is weighty, and a fool's wrath is heavier than them both.' He wanteth judgment and understanding to allay and moderate the rage of it ; so that where it falleth, it falleth with the whole sti-ength and weight of it. The more wisdom a man hath, the more can he give check to passion ; they can oppose wise considerations, the frailties of nature, their own slips, their need of pardon from God ; at least they Avill not trust such a furious passion, and let it out without restraint : Prov. xix, 11, 'A wise man deferreth his anger,' lest it burn with too hot a flame. Once more we hear of the wrath of a fool : Prov. xvii. 12, ' Let a bear robbed of her whelps meet a man, rather than a fool in his folly ;' that is, in the heat of his rage (as the similitude implieth) ; and it is called folly, for then men are most foolish. (2.) They are more humble : Prov. xi. 2, ' With the lowly there is wisdom.' Pride and folly always go together, and so do lowliness and wisdom. The world many times looketh upon meekness as folly, but it is heavenly wisdom. Moses is renowned in scripture for wisdom and meekness. Men that are but morally wise, we see, are most meek. The laden clusters will bow the head. Well, then, we all affect the repute of wisdom ; discover it in meekness, in bearing with others, in being lowly within yourselves ; other wisdom may serve your carnal ends best ; but this is true wisdom, this jjleaseth God best : ' The ornament of a meek and quiet spirit is a thing of great price in the eyes of the Lord,' 1 Peter iii. 4. The world counteth it an effeminate softness ; God counteth it an ornament ; this the best Christian temper. Christ i^ ' the lion of the tribe of Judah,' but that is to his enemies ; he is a ' lamb ' to his followers. Fierce ruffianly spirits do not become Christianity, no more than the wolves would the lamb's bosom. There are excellent fruits of meekness that discover the use of it, either in setting on doctrine — man is won by love : ' With meekness instruct those that oppose themselves,' 2 Tim, ii. 25 ; this is like the small rain upon the tender grass : or in preventing contention : ' A soft answer pacifietli strife ; ' Abigail stopped David's fury, &c.
Obs. 4. Meekness must be a Avise meekness. It is said, ' Meekness of wisdom.' It not only notetli the cause of it, but the quality of it. It must be such as is opposite to fierceness, not to zeal. The Spirit appeared in ' cloven tongues of fire,' as well as in the form of a dove ; and the apostle saitli there is ' a spirit of love and power,' which may well consist and stand together, 2 Tim. i, 7.
Obs. 5. From that let him show forth. A Christian must not onl\- have a good heart, but a good life, and in his conversation show fortli the graces of his spirit : Mat. v. 16, ' Let your light shine,' &c. We must study to honour God, and honour our profession. It is one thing to do works that may be seen, and another to do them that they might be seen — ' that they may see your good works.' 'Iva, or the word for tJiat, is taken, eK^arcKoi^, not alrLoXo^iKUi^. It doth not note the scope, but the event}
Ver. 14. But if ye have bitter envying and strife in our hearts, glory not, and lie not against the truth.
^ Chryaost. in locum.
302 AN EXPOSITION, WITH NOTES, [JaS. III. 14.
Having showed what was the effect and token of true wisdom, he inferreth that if the contrar}' were found in them, they had little cause to glory, rather to be ashamed ; and opposeth two things to the former double effect of wisdom — to meekness and good works, envy and strife.
But if ye have. — The apostle's modesty in reproving is observable. He doth not positively tax them, but speaketh by way of supposition. So also chap. i. 25 and ii. 15. In reproofs it is wiser to proceed by way of supposition than direct accusation.
Ye have hitter oivying. — He noteth the root of tongue-evils. We pretend zeal and justice, but the true cause is envy. He calleth it ^77X01/ irUpov, ' bitter envying,' to distinguish it from that dyaO)) epif;, that ' holy emulation,' which maketh us strive who shall excel each other in the ways of godliness ; as also from true zeal for God's glory, which they pretended ; as if he had said. It is a zeal, but a bitter zeal. As also to note the original of it ; it proceedeth from the over- flow of gall and choler, that ' root of bitterness' that is in the heart. It also noteth the effects of it. It is bitter to ourselves and others. It maketh us displeasant to those with whom we do converse ; and though it be sweet for the present, yet when conscience is opened, and we taste the fruits of it, it proveth ' bitterness in the issue.' And it showeth whither that similitude, ver. 11, tendeth, ' Doth a fountain at the same time send forth sweet water and bitter ? '