^ See Mr Perkins of Christian Moderation on Phil, iv, 5.
320 AN EXPOSITION, WITH NOTES, [JaS. III. 17.
reason, 2 Peter ii. 10, * self-willed.' Men think that a disparagement which indeed is the greatest praise, to strike sail to a represented truth.i
Ohs. 7. The next <iualification of wisdom is ' full of mercy,' which is shown either to those that offend or to those that want. (1.) To tho.se that ofiend : Prov. xix. 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 : Col. iii. 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 rcliyiom, leave ofi" to be human, as if there were no tree that grew in Christ's garden but crabs.
Ohs. 9. Another property of true wisdom is a8cdKpLTo<;. We render it in the text ic HI kmI partiality ; in the margin, without turaiujlimj : the word will brook other senses, loithoiU suspivioiiy or ivithout 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 g;iy and adorned with pomp ; this the apostle calleth ' knowing things aiter the fiesh,' 2 Cor. v. IG. True wisdom weigheth nothing in a carnal balance. If you render it * without wrangling,* the sense is thus : True wisdom is an enemy to l)rawling dis})utes; passion dwelleth at the sign tif the fool. If ' without suspicion ' or ' curious inquiry,' thus: True wisdom doth not sus])icioiisly inquire after other men's faults ; when we desire to make others worse than they are, we make ourselves worse than they ; incpiisitiveness argueth malice. Solomon condemneth listening: Eccles. vii. 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 censurcrs; what they want in worth is made up in pride ; and because they cannot raise themselves to an ecpiality with others, endeavour by cen- sures to take them down, that they may be as low as themselves.
Ohs. 10. The last ])roi)erty is, ' without hypocrisy.' In true wisdom there is much fight, l)ut no guile. The greatest care of a Christian is to be what he seemeth to Ije, and to account godliness the chiefest cunning. Carnal men count them wise that can manage their mat-
'' ' Laudem non veniam meretur repiidium agniti erryrifi.' — Tcriul. Apol.
JaS. III. 18.] UPON' THE EPISTLE OF .JAMES. 321
ters with most craft and guile, and gratify their interests by a plausible dissiruulation ; but this the Lord hateth. The hypocrite is the greatest fool, and putteth the greate.st cheat upon himself in the issue ; all that he gaiueth by his designs is bii-t the fee of hell : ' He shall give him his portion with hypocrites,' Mat. xxiv. 51. Well, tlicn, reckon sincerity as the highest point of wisdom : 2 Cor. i. 12, ' Our rejoicing is this, tlie testimony of our conscience, that, in sim- plicity and godly sincerity, not with fleshly wisdom, but by the grace (tf 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 Tim. i. 5 ; 2 Tim. i. 5, do also require ' love unfeigned,' 1 Peter i. 22 ; 2 Cor. vi. G ; Rom. xii. 9 : ' Let us not love in word and tongue, but in deed and in truth,' 1 John in. 18. We should be as willing to do them good, as to proffer it ; to reprove, as to flatter ; to pray to God lor them in secret, as to make professions of respect to themselves.
Ver. 18. And the fruit of righteousness is soivn in peace of tliein that make peace.
These words are the conclusion of the whole discourse, intimating the happiness of them who have the wisdom formerly described. The words have been diversely expounded. Some thus : That peaceable men do sow a seed that afterward will yield sheaves of comfort into their bosoms ; as if the meaning were, that in their peaceable endeav- ours they did sow the seed of the everlasting reward which afterwards they should receive in heaven. Others thus : That though they do with a great deal of modesty and sweetness bear with many evils, yet they do not leave off to sow the seed of righteousness. The first sense maketh it an argument of persuasion, the next an anticipation of an objection ; the first noteth the happiness of the reward, the last the quality of their endeavours. Which is to be preferred ? I answer — I suppose they may be compounded and drawn into one ; their sowing- implying the hope and expectation of the reward, and their ' sowing the fruit of righteousness,' the quality of their endeavours, which will appear by a fuller explication of the terms.