02.03. Chapter 3 - Verse 17
James 3:17. 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.
He cometh now to reckon up the fruits of true wisdom. He calleth it ‘the wisdom that is from above;’ because, as I said before, all wisdom is known by its descent. He giveth it several properties; they will be best explained in the observations.
Obs. 1. True wisdom is a pure and holy wisdom. Ἅγνη, the word which we translate pure, signifieth chaste, modest. There is a double purity,1 such as excludeth mixture; so we say pure wine, when it is not sophisticated and embased; and such as excludeth filthiness; so we say pure water, which is not mudded and defiled; in the former sense purity is opposed to double-mindedness or hypocrisy, in the latter, to filthiness or uncleanness, which is the proper consideration of this place; the word, as I intimated, signifying chaste. But you will say, ‘Who can say, my heart is clean; I am pure from my sin?’ Proverbs 20:9. The answer will be best given in opening the term; I shall do it by six pairs or couples. (1.) It is a cleanness in heart and life. Christ saith, Matthew 5:1-48, ‘Blessed are the pure in heart;’ and David saith, Psalms 119:1-176, ‘Blessed are the undefiled in the way.’ The heart must be pure, and the way undefiled. So James 4:8, ‘Cleanse your hands, ye sinners, and purify your hearts, ye doubleminded.’ Persons scandalous, whom he intendeth by sinners, must cleanse their hands; hypocrites, noted in the other expression, double-minded, they must make their hearts clean. The first care must be spent about the heart; a pure spirit will not brook filthy thoughts, unclean desires, fleshly counsels. Christ condemneth the glance, Matthew 5:28 ; and Peter speaketh of some that had eyes μέσονς μοιχαλίδος, ‘full of the adulteress,’ 2 Peter 2:14, intimating the impure rollings of the fancy. True Christians do ‘abstain from the lusts of the flesh.’ 1 Peter 2:11, as well ‘as mortify the deeds of the flesh,’ Romans 8:13. Then after this we must look to the life, that it be void of scandals and blots; that as we do not incur blame from inward guilt, so we do not procure just shame from the outward conversation, that the good conscience maybe a feast to give a cheerful heart, and the good name an ointment to give a cheerful countenance. As in the soul there should not be πάθος ἐπιθυμίας, ‘the passionateness of lust;’ so the body must be kept ‘in sanctification and in honour,’ 1 Thessalonians 4:4. This is the first pair and couple, a pure spirit and a pure life. (2.) It will not brook the filthiness either of error or sin; error is a blot, as well as sin. The way of God is called ‘the holy commandment,’ and Gentilism ‘the pollutions of the world,’ 2 Peter 2:20. Jude calleth false teachers ‘filthy dreamers,’ Jude 1:8. Dreamers, be cause of that folly and dotage that is in error; and filthy, because of the defilement of it; and therefore pure wisdom must be made up of truth and holiness. It is said of deacons, 1 Timothy 3:9, ‘Holding the mystery of the faith in a pure conscience.’ Precious liquors are best kept in clean vessels. Some are zealous against errors, that yet are slaves to their own lusts. It is as great a judgment to be delivered up to vile affections as to a vain mind. Jerome speaketh of some qui agebant vitam paganam sub Christiano nomine, were heathens not in opinion but conversation. The bishop of Aliff said in the Council of Trent, that the Protestants had orthodoxos mores, but hœreticum fidem, that they were in life orthodox, however faulty in belief. But, alas! now it may be said that many have an heretical conversation, and some of the worst heterodoxism is in their manners. These are like Ithacius, of whom Sulpicius Severus saith there was nothing good or notable in him but only the hatred of the Priscillian heresy. Others, on the contrary, are of a plausible behaviour, but of a vain mind; sober in regard of fleshly delights, but drunk with error; see Romans 12:3. There is less shame, and remurmuration of conscience goeth along with error, and therefore we do not startle at it so much as at sin. ‘Julian, the apostate, was a very just, temperate, strict man, but a bitter enemy to Christ.’2 So Swenkefield, a man devout and charitable, notable in prayer, famous for alms, but of a very erroneous and fanatical spirit. It is excellent when we can see truth and holiness matched. Sound in faith, fervent in love, how well do these together. (3.) In word and deed. We read of the pure life, and the ‘pure lip,’ Zephaniah 3:9. There is a communication that becometh Canaan,3 and there is a life that becometh that language. Many securely sin with the tongue, and would not be mistaken for so bad as they appear in their talk! But your tongues are not your own; they ‘defile the whole body,’ James 3:6. The apostle condemneth ‘filthy communication.’ and ‘foolish speaking,’ Ephesians 5:4, and Ephesians 4:29. There is a sanctified discourse that becometh the children of God. On the other side, many affect a luscious kind of discoursing, and such a flaunting phraseology as is proper to deceivers. 2 Peter 2:18, ‘They speak great swelling words of vanity,’ ὑπέρογκα ματιότητος. So many nowadays4 bluster with the terms of divine teachings, glorious illuminations, the bosom of God, the inward root, &c., and such like ‘swelling words,’ Jude 1:16, which are but a cover and preface to corrupt doctrine or a rotten heart; a vanity and fondness which hath always been discovered in men of an heretical spirit. Calvin observed it in the Libertines of his days;5 and Jerome noteth the like in Jovinian: Descripsit apostolus Jovinianum loquentem buccis tumentibus, et inflata verba trutinantem (Hieron. lib. 1. adversus Jovin). Such windy discourses argue an unsavoury proud mind. (4.) There must be both an evangelical and a moral cleanness; that is, there must be not only an abstinence from grosser sins, but the heart must be washed in the blood of Christ, cleansed from unbelieving distrustful thoughts. The pure are principally those that believe the pardon of their sins in Christ, and are renewed by the Holy Ghost. There is not only an abstinence from sin, but a purging of their consciences, and a washing of their hearts in ‘the fountain opened for uncleanness:’ Zechariah 13:1; 1 John 1:7. Now many little mind this; they are civilly moral, lead a fair life in the world, but they are not ‘washed and made clean in the name of the Lord Jesus, and by the Spirit of our God,’ 1 Corinthians 6:11. Others are for an evangelical, but not for a moral cleanness; cry up justification to exclude sanctification, certainly to the neglect of civil righteousness; pretend an interest in Christ, though the heart were never purified. True purity is when the spirit is purged both from guilt and filth, ‘the conscience from dead works,’ Hebrews 9:14, and ‘the heart from an evil conscience,’ Hebrews 10:22. The conscience from dead works; that is, from the death that is in it by reason of our works. And the heart from an evil conscience; that is, that inward pollution whereof the conscience is witness and judge, absolved from guilt and cleansed from sin; the one by the merit, the other by the Spirit of Jesus Christ. (5.) It must be in our inward frame, and our outward administrations: Man loveth to divide where God hath joined; purity of heart and purity of ordinances must go together. Many are for a pure administration, and yet of an unclean spirit, as if outward reformation were enough. When the conscience is purged, then it is meet ‘to serve the living God,’ Hebrews 9:14. It is an allusion to legal uncleanness, which debarred from worship. So Malachi 3:3, ‘I will purify the sons of Levi, and then they shall offer the sacrifices of righteousness.’ Public care should not excuse private; the first work is to look to our own spirits. But now others think all care of reformation is confined to a man’s own heart. Let a man look to himself, and all is well enough; Satan is busy on every hand. When outward endeavours are perilous and put us to trouble, then we think it is enough to look to ourselves, as if former times were better when administrations were less pure. As a man is to look to himself, so to others: Hebrews 3:12, ‘Take heed lest there be an evil heart of unbelief in any of you.’ So Hebrews 12:15, ‘Looking diligently, lest any root of bitterness spring up amongst you, and so many be defiled.’ The whole body is polluted, not only by the infection and contagion, but the guilt of the peccant member; scandalous sins are a blot upon the body, till effectual remedies be used. True purity bewrayeth itself uniformly in public and private reformation. (6.) It avoideth real defilements, and defilements in appearance: 2 Corinthians 7:1, ‘Having such precious promises, let us cleanse ourselves from all filthiness of flesh and spirit.’ What is the meaning? To keep the flesh or body pure from the show of sin, as to keep the heart pure from the guilt of sin. The case presented was about being present at idol feasts, though they knew the idol to be nothing; the apostle dissuadeth them by the promises of God’s dwelling amongst them, and then inferreth, ‘Having such promises, let us keep ourselves from all flesh-filthiness;’ that is, defiling the body with such outward presence, or idolatrous rites, as well as ‘spirit-filthiness;’ that is, defiling the soul with idolatry itself. So Jude 1:23, ‘Hating the garment spotted by the flesh.’ It is a phrase taken from legal uncleanness, which was contracted by touching the houses, the vessels, the garments of unclean persons; detest the show of participating with men in their uncleanness. Socrates6 speaketh of two young men that flung away their belts, when, being in an idol temple, the lustrating water fell upon them, ‘detesting,’ saith the historian, ‘the garment spotted by the flesh.’ The true Christian is loath to go too far, and therefore avoideth ‘all appearance of evil,’ 1 Thessalonians 5:22. Bernard glosseth, quicquid est male coloratum, whatever is of an ill show, or of ill report: that he may neither wound conscience nor credit; this is pure wisdom indeed.
1 Dr Hammond, Pract. Cat. in Matthew 5:8.
2 Vide Petri Merentini Præf. in Juliani Miso.
3 The lip of Canaan, Isaiah 19:18.
4 Belmen., and others.
5 ‘Communi sermone spreto, exoticum nescio quod idioma sibi fingunt, interea nihil spirituales asserunt.’—Calv. in Jude 1:13.
6 Socrates Scholasticus, Eccles. Hist., lib. ii.
All this is required of those that would be truly pure; and ‘this will be your wisdom,’ Deuteronomy 4:6, how troublesome soever it be in the flesh, and inconvenient in the world: the flesh may judge it folly, and the world a fond scrupulosity; but it is a high point of wisdom to be one of ‘the world’s fools,’ 1 Corinthians 3:18. The wisdom required in the world is a holy innocency, not a Machiavellian guile, Matthew 10:19. What is more wise than to manage actions in the fear of God, direct them to the glory of God, and conform them to the will of God? Others may be more able to spin out a web of sin, or for worldly contrivance; but no matter though your souls enter not into that secret.7 It is the glory of a man to be a fool in sin, and wise in grace. Let it be your care, then, to drive on the great design of holiness; this will conform you to God, which is man’s excellency; bring you to enjoy God, which is man’s happiness: Matthew 5:8; Hebrews 12:14.
7 See before on James 3:13.
Obs. 2. True wisdom is peaceable, and void of strifes and contentions. Solomon, the wisest king, hath his name from Peace: Christ, who is ‘the wisdom of the Father,’ is also ‘our Peace.’ It is one of the honours of God, ‘the God of peace,’ 2 Thessalonians 3:16; 1 Corinthians 14:33. Peace is the purchase of Christ, the work of the Spirit. The great design of heaven was to make peace between two of the greatest enemies—God and sinful man. It is one of the great privileges of heaven; all is quiet and peaceable there: thunder is in the lower regions; in the lower parts are heat and cold, moisture and drowth, contrariant qualities and creatures. It were easy to expatiate upon so sweet an argument. But loose praises do but entice the fancy into pleasing imaginations; distinct discussions usually are more powerful, to which I must gird up the discourse more closely. There is a sweet connection between peace and wisdom: Moses is renowned for wisdom and meekness; the wisest, and yet the meekest man upon earth in his time. The more cool the spirit is, the more freedom for wise debate. Holiness is a Christian’s ornament, and peaceableness is the ornament of holiness. The Alcoran saith, God created the angels of light, and the devils of the flame: Certainly God’s children are children of the light, but Satan’s instruments are furious, wrathful, all of a flame. But you will say, Wherein must we be peaceable? I answer—True Christians will strive to keep peace, to make peace; to preserve it where it is, to reduce it where it is lost; they are εἰρήνικοι, peaceable, and εἰρηνόποιοι, peacemakers.
First, They are peaceable; neither offering wrong to others, nor revenging wrong when it is offered to themselves; which indeed are the two things that preserve human societies in any quiet, whereas violence and rigorous austerities disturb them. This is your wisdom, then, to be harmless and innocent. The world may count it an effeminate softness, but it is the truest prudence, the ready way to a blessing. It is said, Matthew 5:5, ‘The meek shall inherit the earth.’ Others keep a bustle, invading other men’s right and propriety; yet, when all is done, the meek have the earth. A man would think they should lose their patrimony, yet they hold by the safest and surest tenure. And as they offer no wrong, so they pardon it when it is offered to them: those that see they have so much need of pardon from God, they pardon others. God is not inexorable: how often doth he overcome evil with good! And truly when God is so ready to hear, men should be more ingenuously facile. Men think it is generous to keep up their anger; alas! it is but a sorry weakness; infirmitas animositatis, as Austin calleth it, the weakness of strength of stomach. David, the wronged party, sought peace, Psalms 120:7, it is more suitable to the pattern. God, the party injured, ‘loved us first,’ 1 John 4:19; and Jesus Christ, ‘in the night in which he was betrayed,’ 1 Corinthians 11:23, instituted the supper, consigning to man the highest mysteries, when man did him the most spite. So when he was crucified, he prayed for his enemies. Christians have little reason to think of recompensing evil for evil: no spirit more unsuitable to your profession than revenge; it is sweet to you, but very odious to God. Certainly they must needs be prejudiced against the expectation of pardoning mercy that examine all things by extreme right. Some observe that David was never so rigid as when he lay under his sins of adultery and murder; then ‘he put the Ammonites under saws and harrows of iron, and made them, pass the brickkilns,’ 2 Samuel 12:31. And as the children of God are careful of civil peace, so also of church peace. True wisdom looketh not only at what may be done, but what should be done in such a juncture of time and affairs; it will do anything but sin, that we may not give just offence. Basil, by reason of the prevalency of the adversaries, abstained from offensive words in the doctrine of the Holy Ghost.8 Unsober spirits draw their liberty to the highest, and in indifferent matters take that course that will offend; there is little of the wisdom that is from above in such a spirit. True wisdom, as it is careful not to offend Christ by a sin, so not to offend the brethren by a scandal; as it will not sin against faith by error, so not against love by schism. By faith we are united to Christ, by charity one to another; it is careful that neither band be broken. I know the imputation of schism may be unduly charged; and the spouse, being despoiled of her own ornaments, may be clothed with this infamy: but however they that separate had need look to their spirits. The scripture hath put sad marks upon separation. Cain was the first separatist: Genesis 4:16, ‘He went out from the presence of God.’ God is everywhere; the meaning is, from the church. Jude saith, ‘They are sensual, not having the Spirit.’ Jude 1:19. Korah made a cleft in the congregation, and God made the earth to cleave and open upon him. The good mother would rather lose the child then see it divided. It is said of love, 1 Corinthians 13:7, ‘It beareth all things, enclureth all things, hopeth all things;’ that is, all such things as are proper to the allowance of charity. However, the terms being universal, it showeth men should do much, endure much, before they go off from the communion of any church, not upon such slight grounds as many do, merely to accommodate a fond desire. Whatever we are forced to do by providence and conscience, it must be done with grief; as all acts of extremity are sinful if they be not done renitenti animo, with some reluctation. The question of separation lieth much in the dark; enforcements to love are clear and open: such withdrawment is a mighty exasperation; therefore we should be careful in the circumstances of it. The modesty of Zanchy is well worth notice:—‘I, Jerome Zanchy, testify to the church of God to all eternity, that I separated from the Church of Rome with no other intent but to turn again to communion with it as soon as I may with a good conscience; which that it may be, should be my prayer to God,’ &c.9 8 Nazianz. alicubi,
9 ‘Ab Ecclesia Romana non alio discessimus animo, quam ut si correcta ad priorem ecclesiæ formam redeat, nos quoque ad illam revertamur, et communionem cum illa in suis porro cætibus habeamus, quod ut tandem fiat, toto animo Dominum Jesum precamur; quid enim pio cuique optatius, quam ubi per baptismum renati sumus, ibi etiam in finem usque vivamus, modo in Domino; ego Hieronymus Zanchius septuagenarius cum tota familia testatum hoc volo toti ecclesiæ Christi in omnem eternitatem.’
Secondly, They are peacemakers, striving to reduce it where it is lost. It is a thankless office to intermeddle with strife; but there is a blessing promised: Matthew 5:9, ‘Blessed are the peacemakers, for they shall be called the children of God.’ They have the greater encouragement from heaven, because they meet with so much scorn upon earth. Men that desire to make up the breach meet with the displeasure of both sides, as those that interpose between two fencers receive the blows: μέσος, saith Nazianzen, Orat. 2, de Pace, ἀπʼ ἀμφοτέρων κακὸν πάσχει. But the glory of the duty doth recompense the inconvenience of it; and those endeavours that want success among men do not want a blessing with God. Well, then, they are far from true wisdom that love to live in the fire, that cherish contentions, and royl the waters that they may fish in them, that increase the difference and add oil to the flame that they may promote their private interests.
Obs. 3. From that first pure and then peaceable. That true wisdom ordereth the first and chiefest care for purity. You shall see this order in other places:—Matthew 5:8-9, ‘Blessed are the pure in heart;’ and then, ‘blessed are the peacemakers;’ so 2 Kings 20:19, ‘Is it not good that peace and truth should be in my days?’ There is the sum of Hezekiah’s wish, truth hath the first place. Of all blessings purity and religion is the best. As God is the best of beings, so religion is the best of blessings. A people may be miserable under a peace, but not under purity.10 A wilderness with God is better than the plenty of Egypt with idols. Troubles and distractions do far excel a sinful peace. When the devil possessed the nations they were in great peace: Luke 11:21, ‘When the strong man keepeth the house, the goods are in peace.’ If we would be contented with half Christ, all would be quiet.11 In this sense Christ saith that he ‘came to send a sword;’ and it is happy that he doth. Besides, all true peace is founded in purity and holiness. Be it civil peace: Proverbs 16:7, ‘When a man’s ways please the Lord, he will make his enemies to be at peace with him.’ The best way is to make peace with God, and then he can bend and dispose hearts to every purpose. So for ecclesiastical peace. Holiness meekeneth spirits, and the purest and surest agreement is in the truth.12 First there is ‘a pure language,’ and then ‘one shoulder,’ Zephaniah 3:9. One faith is urged by the apostle as a ground of union, Eph. 4. He will bring it to that at length. The world looketh at purity as the makebait, but it is the great reconciler.
10 ‘Κρείττων εύπαθοῦς ὁμονοίας ἡ ὑπὲρ εύσεβείας διάστασις.’ So Nazianzen (though a man zealous for peace) Orat. 2, de Pace.
11 ‘Si dimidio Christi contenti essemus, facile transigeremus omnia.’—Calvin.
12 ‘Ὀυδὲν οὕτως ἴσχυρον πρὸς εἰρήνην ὡς περὶ τοῦ θεοῦ συμφωνία.’—Naz. ubi supra.
There are two corollaries that may be drawn from hence:—(1.) If the chiefest care must be for purity, then peace may be broken in truth’s quarrel. It is a zealous speech of Luther, that rather heaven and earth should be blended together in confusion than one jot of truth perish.13 It is a sleepy zeal that letteth errors go away quietly without conviction. If the gospel stir up uproars in Ephesus, Acts 19:1-41, yet it is better it were preached than forborne. Though shrine-makers lose their craft, it is better than the whole city should lose their souls. Calm lectures of contemplative divinity please more; but the wolf must be hunted out, as well as the sheep foddered. (2.) Truth must never be violated for peace’s sake, nor any accommodation agitated to the disservice of religion,14 lest while we make peace with man, we make a breach with God. The world would have stirs ended; desire peace, but not with holiness: Mark 9:50, ‘Have salt in yourselves, and peace one with another,’ Doctrine must be kept wholesome, and truth retain its savour and acrimony, and then look after peace. Well, then—(1.) Truth must not be embased by unworthy mixtures for peace’s sake, as in the design of the Interim. God hateth those cothurnos, socks in religion, when truth is made to serve every man’s turn, and is mollified to a compliance with all factions. Nazianzen observeth of his father, that he always hated this daubing and temporising,15 when truth is made to speak ‘half in the language of Canaan, and half in the language of Ashdod.’ (2.) Truth must not be injured by promiscuous tolerations.16 This were to love our ease more than God. (3.) Truth must not be proscribed and suppressed. Men double their troubles by hoping to free themselves this way. The Jews rolled a stone against Christ’s sepulchre, and set men to watch it, but Christ rose again. Though carnal policy conspire against it, yet truth will have a resurrection. The Romans came, though the Pharisees thought to provide against that fear by killing Christ, John 11:48. Maximinus, that he might enjoy a continued peace, interdicteth the profession of Christianity, and then presently followeth a civil war, which was his undoing. ‘The dwellers on earth’ rejoiced when the witnesses were slain, but they revived again to their woe and torment, Revelation 11:10, Revelation 11:13. Carnal policy lifted up against truth never thriveth.
13 ‘Potius ruat cœlum quam pereat una mica veritatis.’—Luth.
14 ‘Ne dum humana foris jurgia metuant, interni fœderis discussione feriantur.’—Ambros.
15 ‘Οὐ κατὰ τοὺς νῦν σόφους κατακλινόμενος, οὐδὲ τεχνικῶς καὶ μεσῶς τοῦ καθʼ ἡμᾶς λόγυ ποοιστάμενος.’—Naz.
16 See my sermon before the Parliament on Zechariah 14:9. [Complete Works of Thomas Manton, Vol. 15, pp. 414-426.]
Obs. 4. Next to purity we must regard peace. He doth not only say, ‘first pure,’ but ‘then peaceable.’ Truth is to be preferred, yet peace is not to be neglected. We are bidden to follow after, διώκειν τὴν εἰρήνην, to ‘prosecute peace,’ Hebrews 12:14. There are many commendations of it in scripture: ‘It is a good and pleasant thing,’ Psalms 133:1. It is a note of religion, John 13:35, ‘By this shall all men know,’ &c. The curtains of the tabernacle were to be looped together; so should Christians. It is the beauty, the glory of the church: Song of Solomon 6:9, ‘My dove is but one; the daughters saw her, and blessed her.’ It is the church’s strength against common adversaries: broken forces are soon dissipated. When Gebal, and Ammon, and Amalek combine, should we stand single? It is the nurse of piety; truths have less power when controverted. It is the pleasure which the godly have in the world: the best part of the present world is the church. Now when the church groweth full of strifes, the godly grow weary of it: Psalms 120:6, ‘My soul hath too long dwelt with them that hate peace.’ Strigelius desired to die, to be freed ab implacabilibus odiis theologorum, from the implacable strifes of divines. Well, then, use all endeavours to purchase this great blessing. See how it is enforced, Romans 12:18, ‘If it be possible, and as much as in you lieth,’ &c. Deal with God; treat, yield, comply with men, as far as you can with religion and a good conscience: 2 Thessalonians 3:16, ‘The Lord give you peace always, and by all means,’ &c. We must be earnest with the Lord, use all ways and means with man. You should not stick at your own interests and concernments. Curtius, a heathen, ran into the gulf to save his country. Nazianzen saith, If I be the Jonah, throw me into the sea to allay the storm. Usually we stick here: ‘All seek their own things, and not the things of Jesus Christ,’ Php 2:21. Nay, mostly our strifes are for carnal interests, sovereignty and greatness, who shall bear sway; as the disciples were in controversy ‘who should be greatest,’ till their noise awakened Christ’s zeal. Oh! consider, the Lord himself hath given us a fair pattern: one end why he abolished the ceremonial law was for peace sake, Ephesians 2:15-17. And though we cannot quit ordinances, because they are not in our power, yet certainly there may be a suspension of practice or a forbearance of profession in matters of a lesser or lower importance for the better advantage of religion. As in nature many things act contrary to the rule of their particular nature for the conservation of the universe, so many of the smaller things of religion may be forborne for the general peace. It were good to consider how far the case of continuing circumcision may be a precedent.
Obs. 5. From the next qualification observe, that true wisdom is gentle. The word is ἐπιεικὴς, Beza rendereth it œqua, equal, or just with moderation; so we translate ἐπιείκεια, Php 4:5, ‘Let your moderation be known to all men.’ Elsewhere we translate it by patience; the deacon must be ἐπιεικὴς, patient, 1 Timothy 3:3. When men stand upon terms of extreme right, contentions are engendered, and all patience is lost. This gentleness, then, is opposite to severity of practices, and rigour of censures, and insobriety of disputes. And so a truly wise Christian is moderate (1.) In his censures; not always making the worst of matters, but charitably and favourably judging, where things are capable of a candid interpretation. Those ἀκριβοδίκαιοι, that examine all things by rules of extreme right, and use harder terms than the quality of man’s actions requireth, though they would seem more wise and quick-sighted than others, show that they want much of this true wisdom which the apostle commendeth. Austerity is the note of folly. Wise Christians, in weighing an action, always cast in the allowance of human frailty. (2.) In his opinions; not urging his own beyond their weight, nor wresting those of his adversaries beyond their intention to odious consequences which they disclaim, a fault which hath much disturbed the peace of Christendom.17 Charity should consider not what followeth of itself upon any opinion, but what followeth in the conscience of those that hold it; though usually these uncharitable deductions and inferences are rather forced by the disingenuity of the adversary, than found in the opinions of the author. A man may err in logic that doth not err in faith; and though he may be urged with the consequences of his opinion, yet he may not be charged with them. You have no reason to infame him with the brats of your own malice: to make any man worse than he is, is the way to disgrace an adversary, not reclaim him. (3.) In his conversation, going off from his own right for peace’s sake; otherwise, while we seek to do ourselves the greatest right, we do ourselves the greatest wrong; revenge proveth our own trouble: Ecclesiastes 7:16, ‘Be not just over much, neither make thyself over wise; why shouldst thou destroy thyself?’18 That rule is of great extent and use in the affairs of human life. Among other senses and intents of it, this is one, to forbid a rigid innocency and severe prosecution. When magistrates deal extremely in all cases, the name of justice is made a cover for cruelty. The severity of the laws must be mitigated, not in an indulgence to sin, but upon just and convenient reasons, and the equity must still be preferred before the letter. So also it concerneth private Christians, when they stand upon right, and will not part with it upon any considerations, how conducible soever it be to the glory of God, and our peace with others. David saith, Psalms 69:4, ‘I restored that which I took not away;’ and our Lord paid tribute to avoid scandal, though otherwise he were not bound, Matthew 17:27. We are not only to look to what is lawful, but what is equal and convenient.19 17 See Davenant Sent, de Pace Procur., and Dr. Hall of Christian Moderation, lib. 2. sect. 11.
18 See Dr. Hall’s sermon on that scripture, recorded in the History of the Synod of Dort.
19 See Mr. Perkins of Christian Moderation on Php 4:5.
Obs. 6. That true wisdom is easy to be entreated; ἐυπείθης, exorable, and of an ingenuous facility, either to be persuaded to what is good, or dissuaded from what is evil. Men think it is a disgrace to change their mind, and therefore are headstrong, wilful, unpliable to all suggestions and applications that are used towards them. But there is not a greater piece of folly than not to give place to right reason. I confess there is a faulty easiness. Some are of the temper of those Asiatics that could not say, οὐ, No, no; or like that king in the prophet, Jeremiah 38:5, ‘The king is not he that can say to you nay;’ easily drawn by company and evil counsel. It is better to be stiff than thus flexible to every carnal insinuation. In the way of religion, to be deaf to entreaties is not obstinacy, but resolution. Thus Paul, though they did even break his heart, they could not break his purpose, Acts 19; and Galeacius Carracciolus broke through the entreaties of friends, the embraces of his wife, the cries of his children, that he might keep his purpose to God. The easiness to be entreated that is here commended must be shown—(1.) In a condescension to all honest and just motions and requests; it becometh not them that find God’s ear so ready to hear to be inexorable. The crying of the poor hath such a resemblance with our addresses to God that I wonder how they that expect mercy should not find more ready bowels: the unjust judge was won by the widow’s importunity, Luke 18:1-43. (2.) In yielding to the persuasions of the word; this is that which is intended in the promise of the ‘heart of flesh,’ Ezekiel 36:26, a heart docile and tractable. Some harden their hearts to God’s fear; will not be either persuaded to good: the apostle calleth such ἀτόπους, absurd, ‘unreasonable men,’ 2 Thessalonians 3:2, or dissuaded from evil: Hosea 4:17, ‘Ephraim is joined to idols, let him alone.’ The Septuagint read, μέτοχος τῶν εἰδώλων, incorporated with his idols; there is no disjoining him and idols; leave him to his mad pervicacy. So see Jeremiah 2:25, and Jeremiah 44:17-19, where there is a perfect description of our English vulgus. (3.) In yielding to the counsels of others when better reason is discovered. Job would not ‘despise the counsel of his servant,’ Job 31:1-40. The same is recorded of Naaman, 2 Kings 5:13-14. So David was persuaded by Abigail, 1 Samuel 25:33. (4.) In matters of dispute, not jangling beyond sobriety. Many out of pride will hold fast their first conclusion, though manifestly disproved: Proverbs 26:16, ‘The sluggard in his own conceit is wiser than seven men that can render a reason.’ Usually we find it thus, men will not let go their prejudices, and what is wanting in argument is made up in obstinacy, as if matters were to be decided by the strength of will rather than reason, 2 Peter 2:10, ‘self-willed.’ Men think that a disparagement which indeed is the greatest praise, to strike sail to a represented truth.20 20 ‘Laudem non veniam meretur repudium agniti erroris.’—Tertul. Apol.
Obs. 7. The next qualification of wisdom is ‘full of mercy,’ which is shown either to those that offend or to those that want. (1.) To those that offend: Proverbs 19:11, ‘It is the glory of a man to pass over a transgression.’ Men think it is a disgrace, as if clemency did argue a man void of courage and spirit. But in the judgment of the word it is your honour; there is more generosity in pardon than revenge. (2.) To those that want: Colossians 3:12, ‘As the elect of God put on bowels of mercy;’ that is a good garment for a Christian, without which he is naked and filthy before God.
Obs. 8. The next qualification is, ‘full of good works,’ by which he understandeth all offices of humanity which will become good nature and grace. It is a scandal brought upon religion, as if it were too tetric and morose; whereas it is kind and affable, full of a holy sweetness; and he calleth those offices of humanity ‘good fruits,’ because they are from mercy as from a root. Well, then, religion is not a barren tree; the godly are the best neighbours: common offices are performed out of a principle and engagement of grace. It is the great fault of some that when they begin to be religious, leave off to be human, as if there were no tree that grew in Christ’s garden but crabs.
Obs. 9. Another property of true wisdom is ἀδιάκριτος. We render it in the text without partiality; in the margin, without wrangling: the word will brook other senses, without suspicion, or without judging; all are proper enough to the matter in hand: ‘Without partiality;’ that is, making no difference between person and person because of outward respects, which indeed is a high point of wisdom. Fools are dazzled with outward splendour, and, like children, count nothing good but what is gay and adorned with pomp; this the apostle calleth ‘knowing things after the flesh,’ 2 Corinthians 5:16. True wisdom weigheth nothing in a carnal balance. If you render it ‘without wrangling,’ the sense is thus: True wisdom is an enemy to brawling disputes; passion dwelleth at the sign of the fool. If ‘without suspicion’ or ‘curious inquiry,’ thus: True wisdom doth not suspiciously inquire after other men’s faults; when we desire to make others worse than they are, we make ourselves worse than they; inquisitiveness argueth malice. Solomon condemneth listening: Ecclesiastes 7:21, ‘Take no heed to every word that is spoken, lest thou hear thy servants curse thee.’ When men will be hearkening to every word that is spoken, they are often acquainted with their own disgrace. Or you may render it, ‘without judging’ or ‘censuring.’ Fools are the greatest censurers; what they want in worth is made up in pride; and because they cannot raise themselves to an equality with others, endeavour by censures to take them down, that they may be as low as themselves.
Obs. 10. The last property is, ‘without hypocrisy.’ In true wisdom there is much light, but no guile. The greatest care of a Christian is to be what he seemeth to be, and to account godliness the chiefest cunning. Carnal men count them wise that can manage their matters with most craft and guile, and gratify their interests by a plausible dissimulation; but this the Lord hateth. The hypocrite is the greatest fool, and putteth the greatest cheat upon himself in the issue; all that he gaineth by his designs is but the fee of hell: ‘He shall give him his portion with hypocrites,’ Matthew 24:51. Well, then, reckon sincerity as the highest point of wisdom: 2 Corinthians 1:12, ‘Our rejoicing is this, the testimony of our conscience, that, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we had our conversation in the world,’ &c. Avoid hypocrisy in all the actions of your life, not only in addresses to God, but your respects to men. The scriptures, that require ‘faith unfeigned,’ 1 Timothy 1:5; 2 Timothy 1:5, do also require ‘love unfeigned,’ 1 Peter 1:22; 2 Corinthians 6:6; Romans 12:9; ‘Let us not love in word and tongue, but in deed and in truth,’ 1 John 3:18. We should be as willing to do them good, as to proffer it; to reprove, as to flatter; to pray to God for them in secret, as to make professions of respect to themselves.