^ ' Ov Kara tovs vvv a6<f>ovi KaraKXivofievos, ovSe rexvinQs Kdl fieaus tov Kad' ■i],uS.s \6yoi> TTooiffTd/xevoi. ' — Na:.
* See my sermou before the Parliament on Zech. xiv. 9.
318 AN EXPOSITION, WITH NOTES, | JaS. III. 17.
awakened Christ's zeal. Oh ! consider, the Lord himself hath given us a fair pattern : one end wliy he aboHshed the ceremonial hiw was for peace sake, Eph. ii. 15-17. And though we cannot quit ordin- ances, 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 con- sider 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 eViei/cr;?. Beza rendereth it a'qiia, equal, or just with moderation; so we translate eTruLKeia, Phil. iv. 5, 'Let your moderation be known to all men.' Elsewhere we translate it by patience; the deacon must be eVteticr/?, 'patient, 1 Tim. iii. 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 (iKpL^oZiKaLoc, 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 m-ging 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 Christen- dom.i 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 clisingenuity 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 in fame him with the brats of yoiu own malice : to make any man worse than he is, is the way to disgrace an adversary, not reclaim him. (3.) In liis conversation, going off from his own right for peace's sake ; other- wise, while we seek to do ourselves the greatest right, we do ourselves the greatest wrong; revenge proveth our own trouble: Eccles. vii. 16, ' Be not just over-much, neither make thyself over-wise ; why shouldst thou destroy thyself ? ' - 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
1 See Davenant Sent, de Pace Procur., and Dr Hall of Christian Moderation, lib. ii. BCCt. 11.
- See Dr Hall's sermon on that scripture, recorded in the History of the Synod of Dort.
JaS. III. 17.] UPON THE EPISTLE OF JAMES. 319
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, Ps. Ixix. 4, ' I restored that which I took not away ; ' and our Lord paid tribute to avoid scandal, though otherwise he were not bound, Mat. xvii. 27. We are not only "to look to what is lawful, but what is equal and convenient/ Obs. 6. That true wisdom is easy to be entreated ; evirel6r}<;^ 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 sug- gestions 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, ov, No, no ; or like that king in the pro- phet, Jer. xxxviii. 5, ' The king is not he that can say 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 xix. ; 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 com- mended 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 xviii. (2.) In yielding to the persuasions of the word ; this is that which is intended in the promise of the ' heart of flesh,' Ezek. xxxvi. 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 aroTroi;?, absurd, ' unrea- sonable men,' 2 Thes. iii. 2, or dissuaded from evil : Hosea iv. 17, ' Epliraim is joined to idols, let him alone.' The Septuagint read, /zfcVo^o? TOiv eiScoXcov, incorporated with his idols ; there is no disjoin- ing him and idols ; leave him to his mad pervicacy. So see Jer, ii. 25, andxliv. 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 xxxi. The same is recorded of Naaman, 2 Kings v, 12. So David was persuaded by Abigail, 1 Sam. xxv. 33. (4.) In matters of dis- pute, not jangling beyond sobriety. Many out of pride will hold fast their first conclusion, though manifestly disproved : Prov. xxvi. 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