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ascribed to the Spirit of God: it is earthly: has worldly objects in view, as pride and personal advantage: it is sensual, as part of the natural unrenewed character: devilish, such as evil spirits possess and rejoice in. We see this exemplified in the rebellion of Korah and his company, as related in the early history of the Israelites. (Numb. xvi.) They gathered themselves together against Moses and against Aaron, and said unto them: Ye take too much upon you, seeing all the congregation are holy, every one of them: and the Lord is among them wherefore then lift ye up your mouths against the congregation of the Lord ?" Such are the "murmurers, complainers," some of whom have disturbed the church in every age: men who "despise dominion, and speak evil of dignities." When this spirit prevails, there is confusion and every evil work.

17. 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.

18. And the fruit of righteousness is sown in peace of them that make peace.

We have here a beautiful description of the real character of that wisdom with which the Holy Ghost inspires the heart. It is, first, pure. The source is cleansed from which the stream must flow: cleansed from those evil affections and imaginations which would defile and sully it. "Blessed are the pure in heart, for they shall see God." And it is, then, peaceable: exemplifying that charity which "vaunteth not itself, doth not behave itself un

2 Jude 6 and 8.

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seemly, seeketh not her own, in honour preferring others before herself." It is gentle: not using the weapons of force and violence, but of kindness and persuasion after the example of Him, who would have gathered the children of Jerusalem together, even as a hen gathereth her brood under her wings," but they would not. Or as St. Paul conducted himself towards the Thessalonians, (1. ii. 7,) whom he reminds, "We were gentle among you, even as a nurse cherisheth her children." This holy temper is full of mercy; "not lording it over God's heritage," but looking upon the errors of others with a consciousness of personal infirmity; and " if any man err, restoring such an one in the spirit of meekness." It abounds in the works of righteousness: the good fruits which spring from the Spirit of God in man. It is without partiality; like its divine Author," has no respect of persons:" and it is without hypocrisy: "in simplicity and godly sincerity" carrying on its commerce with the world.

Such is the wisdom which is from above. Surely we may say, "Happy is the man that findeth wisdom, and the man that getteth understanding! She is more precious than rubies, and all the things that that thou canst desire are not to be compared with her. Length of days is in her right hand, and in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace." She makes peace, and not confusion; and she enjoys peace and escapes strife. She sows in peace the works of righteousness, " has her fruit unto holiness, and the end everlasting life.'

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Lord, evermore give us this wisdom!

3 Prov. iii. 13.

LECTURE XV.

COVETOUSNESS, WORLDLINESS, AND PRIDE CONDEMNED

JAMES iv. 1—6.

1. From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

Where the gospel prevails, it will restrain those evils of contention, whether public or private, with which the world has too generally abounded. The gospel had not produced this effect among those to whom St. James was writing. So he descends to the seat of the disorder, and asks, From whence come wars and fightings among you? Come they not from an inward source, a corrupt heart? Come they not hence, even of your lusts that war in your members? From those desires which you ought to resist, but which you do indulge? Instead of contention, instead of strife, there is one way, and only one, by which the people of God will seek to obtain what they desire. They are instructed "in everything, by prayer and supplication, to make their requests known unto God." But it is otherwise with you. You either use violent means to satisfy your wishes, or you ask of God in such a spirit as can obtain no return from Him.

2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.

4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

1

Here he reminds them of what they seemed to have practically forgotten; namely, that the Christian has made a choice between the present world and the kingdom of God; he cannot secure both, but must hold to the one, and despise the other. Their conduct gave proof that they were following this present world; not living as its enemies, but its friends; not as those who had renounced its wickedness, and were resisting its allurements, but as those who were minded to be friends of the world, lovers of the world. Such persons cannot have fellowship with God; for God and the world are contrary to one another. They cannot both be loved; they cannot be served together. This was plainly shown in that mysterious temptation which our Lord underwent in our form and nature. "The devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world and the glory of them: and said unto him, All these things will I give thee, if thou wilt fall down and worship me." He might have all the kingdoms of the world and the glory of them, but only on these terms: "If thou wilt worship me." He must cease to set God before him, as the object

2

1 Diλia TOV Kоoμov, nimius rerum terrenarum amor: Schleusner. Þλia is used in this sense frequently in the book of Proverbs. The word friendship suggests a meaning somewhat 2 Matt. iv. 8.

different.

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to be loved with all the heart, and served with all the faculties and powers.

All scripture agrees in confirming the same truth. When a young man of authority and promise came to our Lord, and asked the important question, "What shall I do to inherit eternal life?" It was the friendship of the world which caused him to lose his errand, and go away sorrowing. "He had great possessions:" he loved them, and what they could procure; and he could not give up these for the service of God, and the exceeding great reward in heaven. So, again, where we are told that " among the chief rulers even, many believed in Jesus," convinced by the miracles which they saw, and the doctrines which they heard; but " did not confess him;" the hindrance was, the friendship of "Because of the Pharisees they did not confess him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God." When among those who have received the word, many in time of temptation fall away, and others bring no fruit to perfection; what is the cause? The friendship The friendship of the world; the love of present things. We are expressly told so. Either persecution ariseth; or the cares of this world, and the deceitfulness of riches, and the lusts of other things, choke the word, and it becometh unfruitful.'

the world.

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Whosoever, therefore, will be the friend of the world, is the enemy of God. We must choose to which

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