Thomas Manton · 39 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter III. · Part 5

Devilish.—This the third character of false wisdom. So it is called—(1.) Because Satan is the author; carnal men are `taught of hell., The devil teacheth them not only to brew wickedness, but to turn and wind in the world: `The god of this world hath blinded their eyes, 2 Cor. iv. 4; Eph. ii. 2. (2.) Because it is such a wisdom as is in the devil; he is wise to do hurt. He appeared in the form of the serpent, a subtle creature. So pride, ambition, envy, wrath, revenge, they are Satan's lusts. There are some sins which the scripture calleth `fleshly and beastly lusts, and there are other sins which are called `Satan's lusts, John viii. 44, `Ye are of your father the devil, and his lusts will ye do., Man hath somewhat in common with the beasts, and somewhat in common with the angels. Adultery, riot, &c., these make a man brutish; envy, pride, malice, slander, &c. , these make a man devilish. The devil doth not commit adultery, steal, &c., but he is proud, envious, slanderous. Pride is his original sin, therefore called `the condemnation of the devil, 1 Tim. iii. 6. Envy and slander, they are his actual sins. He envieth lost man; he is wise to devise calumnies and reproaches; it is his work to be accusing and ripping up the sins and faults of others. This latter sense is most proper.

Out of this verse observe:—

Obs. 1, That we should look after the original of that which we conceive to be wisdom. Is it from above or from beneath? The quality is oft known by the original. True wisdom is inspired by God, and taught out of the word. See for both, Job xxxii. 8; Prov. ii. 6; and fetched out by prayer, 1 Kings iii. 9, and Ps. xxv. 4, 5. Men have a natural faculty to understand and discourse, but without the assistance, counsel, and illumination of the Spirit we can do nothing in divine matters; we have it from God, from his word and Spirit, after waiting and prayer. God's mind is revealed in scripture, but we can see nothing without the spectacles of the Holy Ghost. The quickest, sharpest eye needeth light: Dan. ii. 21, `He giveth wisdom to the wise, and knowledge to them that know understanding., Well, then, you that pretend to wisdom in religion may from hence know of what kind it is, if you were wise indeed. Prayer will be a great part of your duty, the word will be your rule, and the Spirit your counsellor; and then there needeth but one character more, there will be thankfulness to your teacher. Wisdom, as it cometh from God, will carry the soul to God, as the rivers return into the sea from whence they came.

Obs. 2. That the wisdom of man is corrupt. There is a maim in the intellectuals and higher faculties, not only in the sensual appetite: Rom. viii. 5, `They that are in the flesh mind the things of the flesh., All the discourses of the understanding, till it be sanctified, are but sottish and foolish. And afterwards, ver. 7, `The wisdom of the flesh is enmity., If wisdom be merely natural, it will be presently devilish. How vain are men without the Spirit of God in their worship! How disorderly in their conversations! If left to ourselves, what gross thoughts should we have of religion! The heathens, `thinking themselves wise, became fools., Rom. i. 22. Oh! then, lean not upon your own understandings; soul light is not enough, there must be spirit light. The whole man is corrupted, head, and heart, and feet, and all.

Obs. 3. Carnal wisdom is either earthly, or sensual, or devilish. It is a perfect distribution, like that, 1 John ii. 16, `For all that is in the world is either the lusts of the flesh, the lusts of the eyes, and pride of life., The evils of the world may be reduced to `these three heads—sensuality, covetousness, and pride, suitable to the treble bait that is in the world, pleasures, honours, profits; these, like the three darts that struck through the heart of Absalom, do pierce through the hearts of all worldly men. Thus the devil assaulted our first parents, Gen. iii. 6: it was for fruit; there is `the lusts of the flesh;, it was for the eyes; there `the lust of the eyes: `for wisdom; there `pride., Thus he assaulted Christ; he tempted him, Mat. iv., to turn stones into bread to satisfy appetite; showed him the glory of the world to tempt his eyes: `Cast thyself down;, there is presumption and indiscreet confidence. This is contrary to the three graces commended by the gospel—sobriety, righteousness, and piety: Titus ii. 12, `The grace of God teacheth us to live soberly, righteously, and godly in this present evil world, &c. Soberly, in opposition to the lusts of the flesh; righteously, in opposition to the lust of the eyes; and. piously, to check the pride ^of life. So also you may consider the three duties illustrated by Christ in his sermon, Mat. vi.—alms, fasting, prayer. Fasting, to wean us from sensuality; alms, from covetousness; and prayer, from pride. In short, the three great ends of our creation are our salvation, the good of others, and the glory of God. When men melt away their days in pleasure, they neglect the great salvation. Covetousness is the bane of charity, and pride and self-seeking doth quite divert us from serving God's glory. All sins, you see, grow upon these roots. Well, then, walk with caution; there are many snares of divers sorts. Satan knoweth our temper, and how to proportion the bait. We must not be secure; this life is nothing but a continued temptation. Here you may offend by a glance of the eyes, there by a taste of pleasures, and anon by a vain thought. If a man escape one snare, he may be caught by another. Usually, indeed, lusts take the throne by turns; but yet there are some inclinations in a man's heart to one sin more than another. `We are all gone astray, but `every man to his way, Isa. liii. 6. We are all out, but some have their particular course: Mat. xxii. 5, `They made light of it, and went their ways, one to his farm, another to his merchandise, &c. Do not say, I am not a sinner, unless you reckon all the kinds. Many are not sensual, but they are covetous; some are not proud, but they are sensual. Every sinner hath his way; the devil's slaves are not all of a sort, &c.

Obs. 4. From that earthly. That wisdom is to be suspected for naught which you find to be earthly. A Christian should be wise for the kingdom of heaven: `The children of this world are wise in their generation, Luke xvi. 8. Oh! it is sad to be a fool for duty and wise for the world, to be serious in trifles and to trifle in serious matters. To the children of God it is said, `Set your affections on things that are above, Col. iii. 2; the word is φρονεῖν, we must be wise for them: so Rom. viii. 5, `Minding things of flesh and spirit, is to be wise in either kind. There are some unsavoury spirits that relish nothing but earth and the world, think of nothing but spreading their nets, please and entertain their spirits with carnal projects, and images and suppositions of worldly profit, &c.

Obs. 5. Sensual wisdom is but folly; such as tendeth to gratify the senses, and is spent upon outward pleasures. Brutes, that have no election, excel us in temperance, they are contented with as much as natural instinct carrieth them to, and yet to enjoy pleasures without remorse is their happiness. Vain men rack their wits, employ their understandings, to rear up their lusts; and, to make the provocation more strong, they sacrifice their time, and care, and precious thoughts upon so vain an interest as that of the belly. Certainly our despite is great against the Lord; when we dethrone him, we set up the basest things in his stead: `Whose god is the belly, Phil. iii. 19. Thoughts, the noblest offspring of the human spirit, were made for a higher purpose then to be spent upon the satisfactions of the appetite; and yet the apostle saith there are some who `make provision for the flesh., Rom. xiii. 14, ποιοῦντες πρόνοιαν: their care and projects are to gratify their lusts, and please their senses.

Obs. 6. From that devilish. Fallen man hath not only somewhat of beast, but of the devil in him. Christ had but twelve disciples, `and one of them was a devil, John vi. 70. Full of devilish wisdom and policy. It is said of Judas when he plotted against Christ, Luke xxii. 3, `Then entered Satan into Judas;, and then, saith Luther, there was a devil in a devil. All wicked men are Satan's slaves; they drudge in his work. Some are as it were devils themselves in contriving mischief, hatching wickedness, slandering the godly, envying the gracious estate of their brethren, &c.

Ver. 16. For where envying and strife is, there is confusion, and every evil work.

He proveth that such devilish wisdom as serveth envy and strife cannot be good wisdom, for it bringeth forth quite contrary effects; that is for holiness and meekness, this is for confusion and profaneness. The sentence may be understood either in a public or private reference.

First, In a private reference; and then the sense is, that in what heart soever envy and contention reigneth, there is also great disorder and wickedness; and then the note is:—

Obs. That an envious and contentious spirit is an unquiet and wicked spirit. (1.) It is an unquiet and disorderly spirit: `Envy is the rottenness of the bones;, nothing more discomposeth the mind. The contentment and felicity of others proveth our sorrow. An envious man is his own Achan, the worst sort of cannibal, that not only troubleth, but `eateth his own flesh, Prov. xi. 17. (2.) An envious spirit is a wicked spirit: there is no wickedness but they will undertake and accomplish it; it is a raging passion, that putteth men upon sad inconveniences. We gave you a catalogue of the fruits of it before. The devil worketh upon nothing so much as envy and discontent: such a spirit is fit for Satan's lure. Well, then, look to the first stirrings of it, and check it as soon as the soul beginneth to look sour upon another's happiness and advancement; you do not know how far the devil may carry you. The first instances that we have of sin are Adam's pride and Cain's envy: the first man was undone by pride, and the second debauched by envy. The whole world, though otherwise empty of men, could not contain two brothers when one was envied. Pride gave us the first merit of death, and envy the first instance of it; the one was the mother, the other the midwife of human ruin. Adam was a sinner, but Cain a murderer; there envy tasted blood, and ever since it is glutted with it. Cain's envy tasted the blood of Abel, but Saul's thirsted for David's, and Joab's gorged itself with that of Abner and Amasa. And still, if the severity of laws restrain it from blood, it pineth if it be not fed with injury.

Secondly, It may be understood in a public sense, that among such a people, where envy and strife reigneth, there will be confusions, and tumults, and seditions, and all licentiousness. Strife followeth envy, and sedition followeth strife, and all manner of wickedness is the fruit of sedition.

Obs. 1. That where envy and strife is, there will be tumults and confusions. Ill affections divide as much as ill opinions. Lust is the great makebait. An envious proud spirit may undo a commonwealth. Look to your hearts then; it is a sad thing to be the plague and pests of your country: if you would not be noted with such a black coal, mortify your vile affections. We learn hence, also, that religion is a friend to civil peace; it striketh not only at disorder in the life, but lusts in the heart, at envy and pride, the privy roots of contention. Why should the world hate it? It represented a God who is `the God of peace, and not of confusion, 1 Cor. xiv. 33. It holdeth forth a gospel that is `the gospel of peace, Acts x. 36. It establisheth a wisdom which prescribeth all ways of peace, Heb. xii. 14; Rom. xii. 18. It increaseth the number of the godly, who do best in any community; mortified spirits are most peaceable. Pride, envy, self-seeking, hurry others into confusions, and they shake all to serve their own lusts and interests.

Obs. 2. Through confusion and contention every evil work aboundeth. Wickedness then taketh heart and courage, and acteth without restraint. This day is this scripture fulfilled before our eyes; we need no other comment but our own experience. Envy maketh us quarrel one with another, and quarrelling openeth a gap to all looseness. Never had the devil such a harvest in England as since these un happy differences; one party debauching the country with vice, another poisoning it with error. Christ hath got some ground indeed; but when shall the dregs of the war be purged out? Thus usually it is; in the midst of contentions laws are silent, religion loseth its awe, and then men do what is right in their own eyes. There cannot be a better argument than experience to make us see the benefit of public order and peace.

Ver. 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, 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?, Prov. xx. 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, Mat. v. , `Blessed are the pure in heart;, and David saith, Ps. cxix., `Blessed are the undefiled in the way., The heart must be pure, and the way undefiled. So James iv. 8, `Cleanse your hands, ye sinners, and purify your hearts, ye double-minded., 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, Mat. v. 22; and Peter speaketh of some that had eyes μέσους μοιχαλίδος, `full of the adulteress, 2 Peter ii. 14, intimating the impure rollings of the fancy. True Christians do `abstain from the lusts of the flesh, 1 Peter ii. 11, as well `as mortify the deeds of the flesh., Rom. viii. 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 may be 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 Thes. iv. 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 ii. 20. Jude calleth false teachers `filthy dreamers, ver. 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 Tim. iii. 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 haereticum 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 Rom. xii. 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, 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, Zeph. iii. 9. There is a communication that becometh Canaan, 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 iii. 6. The apostle condemneth `filthy communication, and `foolish speaking, Eph. v. 4, and iv. 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 ii. 18, `They speak great swelling words of vanity, ὑπέρογκα ματαιότητος many nowadays bluster with the terms of divine teachings, glorious illuminations, the bosom of God, the inward root, &c., and such like `swelling words, Jude 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; and Jerome noteth the like in Jovinian: Descripsit apostolus Jovinianum loquentem buccis tumentibus, et inflata verba trutinantem (Hieron. lib. i. 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:, Zech. xiii. 1; 1 John i. 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 Cor. vi. 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, Heb. ix. 14, and `the heart from an evil conscience, ver. 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, Heb. ix. 14. It is an allusion to legal un cleanness, which debarred from worship. So Mal. iii. 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: Heb. iii. 12, `Take heed lest there be an evil heart of unbelief in any of you., So Heb. xii. 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 Cor. vii. 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 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. Socrates 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 Thes. v. 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.

All this is required of those that would be truly pure; and `this will be your wisdom, Deut. iv. 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 Cor. iii. 18. The wisdom required in the world is a holy innocency, not a Machiavellian guile, Mat. x. 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. 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: Mat. v. 8; Heb. xii. 14.

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 Thes. iii. 16; 1 Cor. xiv. 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, Mat. v. 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, Ps. cxxvii. 7: it is more suitable to the pattern. God, the party injured, `loved us first, 1 John iv. 19; and Jesus Christ, `in the night in which he was betrayed, 1 Cor. xi. 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 brick kilns, 2 Sam. xii. 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. 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: Gen. iv. 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 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 Cor. xiii. 7, `It beareth all things, endureth 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 Home 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.