Thomas Manton · 38 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter III. · Part 4

Well, then, in your carriage towards men let this check injury and indecency of speech: he is God's image. Though images are not to be worshipped, yet the image of God is not to be bespattered with reproaches; especially if they have a new creation, and a new forming: these are vessels of honour. Consider against whom the sin is in its latest result, a despite done to God himself, because done to his work and image. Solomon saith, Prov. xvii. 5, `Whoso mocketh the poor reproacheth his maker., God is the maker of all; but he instanceth in the poor because they are the usual objects of our scoffs and reproaches: though poor and mean, they are the image of God as well as thou: this should beget a restraint and reverence. Nay, the poor are secured by a special reason; their persons are the image of God, and their condition is the work of God. Besides creation there is an ordination of ; you afflict a man, and you afflict misery, which are both of God's making; and though they cannot avenge the injury, God can, whose command you have not only violated, but his image.

Ver. 10. Out of the same mouth proceedeth blessing mid cursing. My brethren, these things ought not to be so.

He amplifieth the absurdity by a repetition or new proposal of it. His is observable, he might have reproved them sharply; but dissuading them from the evils of the tongue, he would himself give them a pattern of modesty and gentleness.

These things ought not to be so; that is, they should be quite other wise. It is a phrase savouring of apostolical meekness; Paul useth it in almost a like case, 1 Tim. v. 13, `Speaking things they ought not;, and Titus i. 11, `Teaching things which they ought not.,

Out of this verse observe:—

Obs. 1. That blessings and cursing do not become the same mouth. This is like him in Æsop that blew hot and cold with the same breath. A good man should be uniform and constant: the same heart cannot be occupied by God and the devil, nor the same tongue be employed to such different uses. The prayed and censured at the same time, Luke xviii. 10; and many pray and curse, pray and rail, in the same breath. This is most unseemly; one part condemneth and destroyeth the other; the good aggravateth the evil, and the evil disproveth the good: railing is the worse because of the solemnity of the action; and praying is but a revengeful eructation, when thus managed and accompanied. When the tongue is employed in prayer, it is as it were hallowed and , and therefore must not be alienated to common and vile purposes. They were wretches that said `Our tongues are our own, Ps. xii. 4; thine is given up to God.

Obs. 2. From that ought not to be. We must look not to what we desire to do, but what ought to be done. Lust, or the bent of the spirit, is not the rule of duty. Many advise with no other counsellor but their own hearts; carnal constraints are an ill warrant. Beasts are led by strength of instinct and natural impulse; man is to be governed by an outward rule: there is an higher Lord than your own will. Look, then, not to the earnestness of your motions, but the regularity of them; not at what you would, but what you ought.

Ver. 11, 12. Doth a fountain send forth at the same place sweet water and bitter? Can the fig-tree, my brethren, bear olive-berries? either a vine, figs? so can no fountain yield both salt water and fresh.

Here are several illustrations taken from the course of nature, to show that one cause and original can have but one orderly and kindly birth. He reasoneth from what is impossible in nature to what is absurd in manners. In the similitudes he speaketh of what falleth out for the most part. If any rare instances can be brought to the contrary, it prejudiceth not the apostle's scope, which is to show what falleth out in the wonted course and influence of causes, and thereby to declare how incompatible with true religion the evils of the tongue are if not restrained.

Obs. Nature abhorreth hypocrisy and double-dealing; contrary effects from the same cause are monstrous: it is against the whole ordination of God among the creatures. There is not a surer note of hypocrisy then deformity of effects and practices. It is true a Christian hath a double principle—flesh and spirit; but not a double heart. All the productions of the soul are like the yeanlings of Laban's sheep, Gen. xxx. 39, `Speckled and spotted:, but in an hypocrite's life there is an utter dissonancy and disproportion. Hate this double-dealing, when you profess religion and live in sins; see how contrary it is to the whole course of nature: say, Sure this cannot come from an uniform and good heart. Especially use these illustrations to check the deformities of your speech; when you are apt to bless and curse, pray and revile, say, This would be monstrous in nature; is there such another cause in the world as the tongue is—of such, different uses and employments?

Ver. 13. Who is a wise man, and endued with knowledge among you? let him show out of a good his ivories with meekness of wisdom.

He now diverteth to another matter, though that which is near of kin with the former, which is an exhortation to meekness, as opposed to envy and strife.

Who is a wise man among you, and endued with knowledge? Some apply this, as all the former discourse, to the ministry, as if the meaning of the question or supposition were, If any be qualified for this dispensation; and they are strengthened in this conceit by the words here used, σόφος καὶ ἐπιστήμων which hold forth the two gifts that are necessary for the ministry. The apostle elsewhere calleth them `the word of knowledge `and `the word of wisdom, 1 Cor. xii. 8; but the very structure of the words showeth them to be generally intended. He speaketh of wisdom and knowledge, because all the former evils come from a presumption of greater skill and ability than others; or because they affected the repute of prudent, knowing Christians. Now, saith the apostle, if you would be so indeed, you must be meekly godly. The questionary proposal intimateth the rare contemperation of these two qualities; wisdom and knowledge are very seldom coupled: knowing he might grant these censors to be, but not wise.

Let him show out of a good conversation.—The first requisite of true wisdom is to honour knowledge with practice, that being the end of all information; and the knowing person having a greater obligation to duty than others.

His works with meekness of wisdom.—Here is the second requisite, prudent meekness in converse, wisdom being most able to consider of frailties, and to bridle anger.

The points are these:—

Obs. 1. Wisdom and knowledge do well together; the one to inform, the other to direct. They are elsewhere coupled: Hosea xiv. 9, `Who is wise, and he shall understand these things? prudent, and he shall know them?, There is a difference between these two, knowledge and wisdom, wisdom and prudence, as appeareth by that Prov. viii. 13, `I, wisdom, dwell with prudence., A good apprehension and a good judgment make a complete Christian. Where heavenly wisdom is, there will be also prudence, a practical application of our light to the occurrences of life; and where God giveth knowledge, he giveth also wholesome and needful counsels for the ordering of the conversation. Prudence dispenseth the light of knowledge according to particular occasions. Faith is opposed to folly as well as ignorance: Luke xxiv., `O ye fools, and slow of heart to believe!, Faith is a wise , a spiritual prudence, more for practical inferences than nice speculations. Well, then, do not rest in `a form of knowledge, Rom. ii. 20; couple it with wisdom. A Christian is better known by his life than discourse. Bare `knowledge puffeth up, 1 Cor. viii. 1, getteth into the head or tongue; then it is right, when `wisdom entereth into thy heart, &c., Prov. ii. 10. Men of abstracted conceits and sublime speculations are but wise fools; like the lark, that soareth high, peering and peering, but falleth into the net of the fowler. Knowledge without wisdom may be soon discerned; it is usually curious and censorious.

Obs. 2. That true wisdom endeth in a good conversation. Surely the practical Christian is the most wise: in others, knowledge is but like a jewel in a toad's head: Deut. iv. 6, `Keep these statutes, for this is your wisdom., This is saving knowledge, the other is but curious. What greater folly than for learned men to be disputing of heaven and religion, and others less knowing to surprise it! This is like him that gazed upon the moon, but fell into the pit. One property of true wisdom is to be able to manage and carry on our work and business; therefore none so wise as they that `walk circumspectly, Eph. v. 15. The careless Christian is the greatest fool; he is heedless of his main business. Another part of wisdom is to prevent danger; and the greater the danger, the more caution should we use. Certainly, then, there is no fool like the sinning fool, that ventureth his soul at every cast, and runneth blindfold upon the greatest hazard. I might enlarge myself in all points of wisdom, but I forget the laws of this exercise. The use of all is to check those that please themselves in a false wisdom. (1.) The wise. Men are cunning to spin a web of , and to effectuate their carnal purposes. Alas! this is the greatest folly: Jer. viii. 9, `Since they have rejected the word of God, what wisdom is in them?, Who would dig for iron with mattocks of gold? The strength of your spirits, your serious cares, are better worth than vanity. Usually providence maketh fools of the worldly wise;, their understanding undoeth them, as it is said of Babylon, Isa. xlvii. 10, they overwit and outreach themselves. (2.) Such as content themselves with human knowledge. Some can almost with Berenger dispute de omni scibili; or with Solomon, unravel nature `from the cedar to the hyssop;, but know not God, know not themselves: like the foolish virgins, make no provision for the time to come; and so do but wisely go to hell. Some of the heathens had large endowments; but `professing themselves wise, they became fools., Rom. i. 22. (3.) Such as hunt after notions and sublime speculations, knowing only that they may know. A poor soul that looketh heaven ward hath more true wisdom than all the great rabbis of the world: `The testimonies of the Lord make wise the simple, Ps. xix. 7. And in another place, `A good understanding have all they that do there after., Others may have sharper wits, but they have more savoury apprehensions; as blunt irons, if heated, pierce deeper than those that are sharp and edged if cold. (4.) Such as are sinfully crafty have wit enough to brew wickedness. Oh! it is better be a fool in that craft: 1 Cor. xiv. 20, `Be not children in understanding, but in malice be ye children., Happy they whose souls never enter into sin's secrets! Rom. xvi. 19, `I would have you wise in that which is good, and simple in that which is evil., It is best be one of the devil's fools; simple as to wicked enterprises. They that affect the glory of acuteness in sin do but resemble their father the devil, who is of great knowledge, but much malice.

Obs. 3. The more true wisdom, the more meek. Wise men are less \angry and more humble. (1.) Less angry: There is much spoken of a fool's wrath: Prov. xxvii. 3, `A stone is heavy, and the sand is weighty, and a fool's wrath is heavier than them both., He wanteth judgment and understanding to allay and moderate the rage of it; so that where it falleth, it falleth with the whole strength and weight of it. The more wisdom a man hath, the more can he give check to passion; they can oppose wise considerations, the frailties of nature, their own slips, their need of pardon from God; at least they will not trust such a furious passion, and let it out without restraint: Prov. xix. 11, `A wise man deferreth his anger, lest it burn with too hot a flame. Once more we hear of the wrath of a fool: Prov. xvii. 12, `Let a bear robbed of her whelps meet a man, rather than a fool in his folly;, that is, in the heat of his rage (as the similitude implieth); and it is called folly, for then men are most foolish. (2.) They are more humble: Prov. xi. 2, `With the lowly there is wisdom, Pride and folly always go together, and so do lowliness and wisdom. The world many times looketh upon meekness as folly, but it is heavenly wisdom. Moses is renowned in scripture for wisdom and meekness. Men that are but morally wise, we see, are most meek. The laden clusters will bow the head. Well, then, we all affect the repute of wisdom; discover it in meekness, in bearing with others, in being lowly within yourselves; other wisdom may serve your carnal ends best; but this is true wisdom, this pleaseth God best: `The ornament of a meek and quiet spirit is a thing of great price in the eyes of the Lord, 1 Peter iii. 4. The world counteth it an effeminate softness; God counteth it an ornament; this the best Christian temper. Christ is `the lion of the tribe of Judah, but that is to his enemies; he is a `lamb, to his followers. Fierce ruffianly spirits do not become Christianity, no more than the wolves would the lamb's bosom. There are excellent fruits of meekness that discover the use of it, either in setting on doctrine—man is won by love: `With meekness instruct those that oppose themselves, 2 Tim. ii. 25; this is like the small rain upon the tender grass: or in preventing contention: `A soft answer pacifieth strife;, Abigail stopped David's fury, &c.

Obs. 4. Meekness must be a wise meekness. It is said, `Meekness of wisdom., It not only noteth the cause of it, but the quality of it. It must be such as is opposite to fierceness, not to zeal. The Spirit appeared in `cloven tongues of fire, as well as in the form of a dove; and the apostle saith there is `a spirit of love and power, which may well consist and stand together, 2 Tim. i. 7.

Obs. 5. From that let him show forth. A Christian must not only have a good heart, but a good life, and in his conversation show forth the graces of his spirit: Mat. v. 16, `Let your light shine, &c. We must study to honour God, and honour our profession. It is one thing to do works that may be seen, and another to do them that they might be seen `that they may see your good works, Ἱνα, or the word for that, is taken, ἐκβατικῶς, not αἰτιολογικῶς. It doth not note the scope, but the event.

Ver. 14. But if ye have bitter envying and strife in our hearts, glory not, and lie not against the truth.

Having showed what was the effect and token of true wisdom, he inferreth that if the contrary were found in them, they had little cause to glory, rather to be ashamed; and opposeth two things to the former double effect of wisdom—to meekness and good works, envy and strife.

But if ye have.—The apostle's modesty in reproving is observable. He doth not positively tax them, but speaketh by way of supposition. So also chap. i. 25 and ii. 15. In reproofs it is wiser to proceed by way of supposition than direct accusation.

Ye have bitter envying.—He noteth the root of tongue-evils. We pretend zeal and justice, but the true cause is envy. He calleth it ζῆλον πίκρον, `bitter envying, to distinguish it from that ἀγαθὴ ἔρις, that `holy emulation, which maketh us strive who shall excel each other in the ways of godliness; as also from true zeal for God's glory, which they pretended; as if he had said, It is a zeal, but a bitter zeal. As also to note the original of it; it proceedeth from the over flow of gall and choler, that `root of bitterness, that is in the heart. It also noteth the effects of it. It is bitter to ourselves and others. It maketh us displeasant to those with whom we do converse; and though it be sweet for the present, yet when conscience is opened, and we taste the fruits of it, it proveth `bitterness in the issue., And it showeth whither that similitude, ver. 11, tendeth, `Doth a fountain at the same time send forth sweet water and bitter?,

And strife in your hearts.—This is the usual effect of envy. And he saith `in your hearts;, because, though it be managed with the tongue or hand, it is first contrived in the heart, and because this aggravateth the matter. Breaches may fall out between Christians in their converse besides intention; but where they are affected and cherished, they are abominable.

Glory not; that is, either of your Christianity, an evil so contrary to it being allowed, or of your zeal, it being so deeply culpable, or of any special wisdom and ability, as if able to reprove others; this most probably. For the main bent of the discourse is against opinionative wisdom. You have no reason to boast of your wit and zeal in censuring or contention, as men are wont to do in such cases, unless you will glory in your own shame; rather you have cause to be humbled, that you may get these vile affections ,

And lie not against the truth.—Some say by a carnal profession. Hypocrisy is a practical lie. Some speak lies, others do them: John iii. 21, `He that doth the truth cometh to the light, &c. Rather by false pretences of zeal and wisdom. It is a pleonasm usual in the apostle's writings: Rom. ix. 1, `I say the truth in Christ, I lie not;, and 1 John i. 6, `We lie, and do not the truth.,

Out of this verse observe:—

Obs. 1. That envy is the mother of strife. They are often coupled: Rom. i. 29, `Full of envying, then followeth `murder and debate., So Rom. xiii. 13, `Not in strife and envying;, 1 Cor. iii. 3, `There is among you envying, strife, and factions;, so 2 Cor. xii. 20, `Envyings, wraths, strifes;, and Gal. v. 20, `Emulations, wraths, strifes, seditions., These things being so solemnly coupled in scripture, intimate to us that envy is but a cockatrice egg, that soon bringeth forth strife. The world had an early experience of it in Cain and Abel, and afterwards in Abraham and Lot's herdsmen; then in Joseph and his brethren: Gen. xxxvii. 4, `They envied Joseph, and could not speak peaceably to him;, and ver. 11, `They envied him, and they conspired to slay him; so in Saul and David: 1 Sam. xviii. 9, `He eyed David, ever afterward; so also in the priests against Christ: `For envy they delivered him, Mat. xxvii. 18. There are two sins which were Christ's sorest enemies, covetousness and envy. Covetousness sold Christ, and envy delivered him. These two sins are still enemies to Christian profession. Covetousness maketh us to sell religion, and envy to persecute it. The church hath had sad experience of it. It is the source of all heresies. Arius envied Peter of Alexandria, and those bitter strifes and persecutions. It must needs be so. Envy is an eager desire of our own fame, and a maligning of that which others have. It is compounded of carnal desire and carnal grief. Well, then, `let nothing be done through strife and vainglory, Phil. ii. 3. Scorn to act out of that impulse. Should we harbour that corruption which betrayed Christ, enkindled the world, and poisoned the church?

Obs. 2. From that strife in your hearts. There is nothing in the life but what was first in the heart: Mat. xv. 19, `Out of the heart proceed evil thoughts, murders, blasphemies, thefts, adulteries;, there is the source of sin, and the fountain of folly. As the seeds of all creatures were in the chaos, so of all sins in the heart. Well, then, look to the heart; keep that clean if you would have the life free from disorder and distemper: Prov. iv. 23, `Keep thy heart above all keeping, for out of it are the issues of life., The Jews were banished England for poisoning fountains. The heart is the fountain, keep it clean and pure; be as careful to avoid guilt as shame. If you would have the life holy before men, let the heart be pure before God; especially cleanse the heart from strife and envy. Strife in the heart is worst; the words are not so abominable in God's eye as the will and purpose. Strife is in the heart when it is kept and cherished there, and anger is soured into malice, and malice bewrayeth itself by debates or desires of revenge; clamour is naught, but malice is worse. The apostle forbiddeth κραύγην, `clamour, or the loudness of speech, Eph. iv. 31. But `woe to them that devise , and work evil upon their beds, Micah ii. 1. Studied wickedness is worst of all.

Obs. 3. Envious or contentious persons have little reason to glory in their engagements. Envy argueth either a nullity or a poverty of grace; a nullity where it reigneth, a weakness where it is resisted, but not overcome: `They that are Christ's have crucified the flesh, with the lusts and affections thereof, Gal. v. 24. He is a carnal man that is carried away with any inordinate affection or lust. Now, of all lusts, this is the most natural: `The spirit that is in us lusteth to envy, James iv. 5. Children betray it first; vidi zelantem parvulum—I saw, saith Augustine, a little child looking pale with envy. As it is natural, so it is odious; it is injurious to God and his dispensations, as if he had unequally distributed his gifts. It is hurtful to others; we malign the good that is in them, thence hatred and persecution; it is painful to ourselves, therefore called `the rottenness of the bones, Prov. xiv. 30. In short, it ariseth from pride, it is carried out in covetousness and evil desire, and ends in discontent. Oh! then, beware of this bitter envying and strife: Eph. iv. 31 , `Let all bitterness, and wrath, and anger be put away from you., It is hateful to God, prejudicial to others, troublesome to ourselves; it is its own punishment. Nothing more unjust than envy, and yet nothing more just, saith Nazianzen. Will you know what it is? Discontentedness at another man's good and prosperous estate, , esteem, renown, parts, &c. In carnal things it is sordid, in higher things it is devilish; in the one we partake with the beasts, who ravenously seek to take the prey from one another; in the other with the devils and evil angels, who, being fallen from happiness, now malign and envy those that enjoy it. Envy discovereth itself—(1.) By grief at others, enjoyments, Gen. iv. Cain is sad because Abel's sacrifice was accepted; their having is not the cause of our want, but our envying it. (2.) In rejoicing at their evils, disgrace, ruin: Ps. xxii. 7, `They laughed me to scorn; This is he, &c. David fasted for an enemy's fulness, &c. (3.) By incommunication: men would have all things inclosed within their line and pale; are vexed at the commonest of gifts, because they would shine alone. Moses, contrarily: `Would to God all did prophesy, Num. xi. 28, 29. Consider these things, how unsuitable to your profession. So also for strifes; they do not become those who should be cemented with the same blood of Christ. All strifes are bad: your heart was never the better when you carne from them; but envious strifes are worst of all, and yet usually this is the sum of our contests, `Who shall be greatest?, Opinions are drawn in for the greater gloss and varnish (as Paul said, Some preached gospel out of envy; Phil. i. 15), but usually that is the main quarrel; and so religion, which is the best thing, is made to serve the vilest affection.

Obs. 4. Envy and strife goeth often under the mask of zeal. These were apt to glory in their carnal strifes; it is easy to take on a pretence of religion, and to baptize envious contests with a glorious name. One faction at Corinth entitled their sect by the name of Christ, `I am of Christ, 1 Cor. i. 12, they are reckoned among the rest of the factions; `I am of Christ, in the apostle's sense, is as bad as `I am of Paul, and I am of Apollos, and I am of Cephas., Well, then, examine those affections that are drawn forth under a disguise of religion; there may be zeal in the pretence, and bitter envy at the bottom. Sin is often arrayed in the garments of virtue; and there are so many things that look like zeal, but are not; and our own interest is so often concerned in the interests of religion, that we have need to suspect ourselves, lest the wild gourds of frowardness and passion be mistaken for `the planting of the Lord, zeal and . There are two shrewd presumptions, upon which, if you cannot absolutely condemn such motions, you have cause to suspect them. One is, when they boil up into irregular and strange actions: true zeal, though it increase the stream, doth not usually overflow the banks, and break one rule to vindicate another. The other is, when we are apt to glory and boast, as in this place: we usually boast of graces of our own making: 2 Kings x. 16, `Come and see my zeal for the Lord of hosts, was in effect but, Come and discern my pride and hypocrisy. Hypocrites have so little of the power of religion, that they adore their own form.

Obs. 5. Hypocrisy and carnal pretences are the worst kind of lies. The Lord complaineth, `They compass me about with lies., The practical he is worst of all; by other lies we deny the truth, by this we abuse it; and it is worse sometimes to abuse an enemy than to destroy him. It had been more mercy in Tamerlane to have executed Bajazet, than to have carried him up and down in scorn as his foot stool. Hypocrites do not only feign against religion, but carry it up and down as a footstool, upon which they step into their own interests and advancement. The practical he is little better than blasphemy: Rev. ii. 9, `I know the blasphemy of them that say they are Jews, and are not., It is a `lie against the truth, indeed, and a blasphemy, when we entitle it to our unclean intents.

Ver. 15. This wisdom descendeth not from above, but is earthly, sensual, devilish.

To right the truth against whose glory they had lied, he addeth these words, wherein he showeth that though they had a pretence of zeal and wisdom, yet it was not heavenly wisdom, but such as cometh from the devil, or the corrupt heart of man. There is a great deal of difference between cunning and holy wisdom.

This wisdom descendeth not from above.—`From above;, that is, from God, as chap. i. 17, whom we worship as above, because his glory chiefly shineth forth in the heavens; true wisdom is of that descent. Some observe a criticism in the word κατέρχεται, descendeth, it properly signifieth returneth; we lost it in Adam, and we receive it again from above; the sense is, then, this is no wisdom of God's giving. But you will say, all common knowledge is from God, even that which is employed about earthly matters. I answer—The apostle speaketh not of skill, but carnal wisdom, and showeth it is not such as the giveth, but is inspired by the spirit of darkness.

But is earthly.—Here he cometh to show the properties of carnal wisdom; he reckoneth up three, suiting with the three sorts of lusts mentioned, 1 John ii. 16, as more fully. Earthly it is called, because it suiteth with earthly minds, it is employed about earthly things, to a carnal or earthly purpose. So Paul speaketh of some that are σοφοὶ τῷ αἰῶνι τούτῳ, only wise for this world, 1 Cor. iii. 18.

Sensual.—The word in the original is ψυχικὴ, the vulgar rendereth animalis, animal; it is elsewhere rendered natural, as 1 Cor. ii. 14, ἄνθρωπος ψύχικος, `the natural man, one guided by carnal reason; for he is opposed to πνευμάτικος, `the spiritual man, ver. 15, one that is furnished with divine illumination. It is again used, Jude 19, ψύχικοι, πνεῦμα μὴ ἔχοντες, and translated as here, `sensual men, not having the Spirit., The word properly signifieth those that have a soul, or arising from the soul; and it is usually opposed to the light and saving work of the Spirit. It is good to know upon what grounds it is translated sensual. I suppose the reason is partly from that place of the apostle, 1 Thes. v. 23, where he distinguisheth of `body, soul, and spirit, as the three parts and subjects of the and renewing work of the Holy Ghost. In the original the words are πνεῦμα, ψύχη, σῶμα: by πνεῦμα he understandeth the intellectual or rational part; by ψύχη, the mere animal or sensitive part, the sensual appetite, that faculty that we have in common with the beasts; by craj.,^a, that which is commonly understood by it, the body, as it is the organ and instrument of the soul; so that ψύχη, being in the apostle's distinction put for our mere animal part, or sensual appetite, the translators turn ψύχικοι, which is the word that cometh from it, by sensual. Partly because man, being left to himself, to mere soul light or soul inclinations, can bring forth no other fruits than such as are carnal, the bent of nature being altogether for present satisfaction, the conveniences and delights of this present life; and therefore, where it is left to its liberty and power, it only mindeth these things. Thus you see why that word, which in its proper and native signification signifieth animal, is sometimes translated natural, and sometimes sensual. Thus Tertullian, when leavened with Montanism, called the orthodox psychicos, meaning sensual, because they did not with Montanus condemn second marriages.