Out of tliis verse observe : —
Ohs. 1. Tliat we should look after the original of that wliich we conceive to be wisdom. Is it from above or fi'om beneath ? The quality is oft known by the original. True wisdom is inspired by God, and taught out of tlie word. See for both, Jol) xxxii. 8 ; Prov. ii. G ; and fetched out by prayer, 1 Kings iii. 9, and Ps. xxv. 4, 5. Men have a
^ * Invidientia vitium diabolicum, quo boIus diabohi« reus est, et inexpiabiliter reus ; non enim dicitur diabolo ut damnetur, adulterium commiaisti, furtum fecisti, villain al- ienam rapuiati, Bed homini btauti lapsus invidlsti.' — Avg. lib. de Digdplina Christiana, cap. ].
JaS. III. 15.] UPON THE EPISTLE OF JAMES. 307
natural fociilty to understand and discourse, but without the assist- ance, counsel, and illumination of the Spirit we can do nothing in divine matters ; we have it from God, from his word and Spirit, after waiting and prayer. God's mind is revealed in scripture, hut we can see nothing without the spectacles of the Holy Ghost. The quickest, sharpest eye needeth light : Dan. ii. 21, ' He giveth wisdom to the wise, and knowledge to them that know understanding.' Well, then, you that pretend to wisdom in religion may from hence know of what kind it is, if you were wise indeed. Prayer will be a great part of your duty,i the word will be your rule, and the Spirit your coun- sellor ; and then there needeth but one character more, there will be thankfulness to your teacher. Wisdom, as it cometh from God, will carry the soul to God, as the rivers return into the sea from whence they came.
Ohs. 2. That the wisdom of man is corrupt. There is a maim in the intellectuals and higher faculties, not only in the sensual appetite : Kom, viii. 5, ' They that are in the flesh mind the things of the flesh.' All the discourses of the understanding, till it be sanctified, are but sottish and foolish. And afterwards, ver. 7, ' The wisdom of the flesh is enmity.' If wisdom be merely natural, it will be presently devilish. How vain are men without the Spirit of God in their worship ! How disorderly in their conversations ! If left to ourselves, what gross thoughts should we have of religion ! The heathens, ' thinking them- selves wise, became fools,' Kom. i. 22. Oh ! then, lean not upon your own iTuderstandings ; soul light is not enough, there must be spirit light. The whole man is corrupted, head, and heart, and feet, and all.
Ohs. 3. Carnal wisdom is either earthly, or sensual, or devilish. It is a perfect distribution, like that, 1 John ii. 16, 'For all that is in the world is either the lusts of the flesh, the lusts of the eyes, and pride of life.' The evils of the world may be reduced to these three heads — sensuality, covetousness, and pride, suitable to the treble bait that is in the world, pleasures, honours, profits ; these, like the three darts that struck through the heart of Absalom, do pierce through the hearts of all worldly men. Thus the devil assaulted our first parents, Gen, iii. 6: it was for fruit ;2 there is ' the lusts of the flesh ;[ it was for the eyes ; there ' the lust of the eyes : ' for wisdom ; there ' pride.' Thus he assaulted Christ ; he tempted him, Mat. iv., to turn stones into bread to satisfy appetite ; showed him the glory of the world to tempt his ej^es : ' Cast thyself down ; ' there is presumption and indiscreet confidence. This is contrary to the three graces commended by the gospel — sobriety, righteousness, and piety: Titus ii. 12, ' The grace of God teacheth us to live soberly, righteously, and godly in this present evil world,' &c. Soberly, in opposition to the lusts of theflesh; righteously, in opposition to the lust of the eyes ; and piously, to check the pride of life. So also you may consider the three duties illustrated by Christ in his sermon. Mat. vi. — alms, fasting, prayer. Fasting, to wean us from sensuality ; alms, from covetousness ; and prayer, from pride. In short, the three great ends of our creation are our salvation, the good of others, and the glory of God. When men melt away their days in pleasure, they neglect the great salvation. Covetousness is the bane
^ ' Bene orasse est bene stud uisse.' — Lvther. ^ Qu. 'food'? — Ed.
308 AN EXPOSITION, WITH NOTES, [Jas. III. 15.
of charity, and pride and self-seeking doth quite divert us from serv- ing God's glory. All sins, you see, grow upon these roots. Well, then, walk with caution ; there are many snares of divers sorts. Satan knoweth our temper, and how to proportion the bait. We must not be secure ; this life is nothing but a continued temptation.i Here you may offend by a glance of the eyes, there by a taste of pleasures, and anon by a vain thought. If a man escape one snare, he may be caught by another. Usually, indeed, lusts take the throne by turns ; but yet there are some inclinations in a man's heart to one sin more than another. ' We are all gone astray/ but ' every man to his way,' Isa. liii. G. We are all out, but some have their particular course : Mat. xxii. 5, ' They made light of it, and went their ways, one to his farm, another to his merchandise,' &c. Do not say, I am not a sin- ner, unless you reckon all the kinds. Many are not sensual, but they are covetous ; some are not proud, but they are sensual. Every sin- ner hath his way ; the devil's slaves are not all of a sort; &c.