Thomas Manton · 40 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter III. · Part 6

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: Mat. v. 8, `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, ἀπ᾽ 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:—Mat. v. 8, 9, `Blessed are the pure in heart;, and then, `blessed are the peacemakers;, so 2 Kings xx. 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. 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 xi. 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. 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 . Be it civil peace: Prov. xvi. 17, `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. First there is `a pure language, and then `one shoulder, Zeph. iii. 9. One faith is urged by the apostle as a ground of union, Eph. iv. He will bring it to that at length. The world looketh at purity as the makebait, but it is the great reconciler.

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. It is a sleepy zeal that letteth errors go away quietly without . If the gospel stir up uproars in Ephesus, Acts xix., 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, 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 ix. 50, `Have salt in yourselves, and peace one with another., Doctrine must be kept whole some, 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, 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. This were to love our ease more than God. (3.) Truth must not be proscribed and suppressed. M0n 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 policy conspire against it, yet truth will have a resurrection. The Romans came, though the thought to provide against that fear by killing Christ, John xi. 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, Rev. xi. 10, 13. Carnal policy lifted up against truth never thriveth.

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, Heb. xii. 14. There are many commendations of it in scripture: `It is a good and pleasant thing, Ps. cxxxiii. 1. It is a note of religion, John xiii. 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: Cant. vi. 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: Ps. cxx. 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, Rom. xii. 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 Thes. iii. 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 , 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, Phil. ii. 21. Nay, mostly our strifes are for carnal interests, 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, Eph. ii. 15-17. And though we cannot quit , 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 aequa, equal, or just with moderation; so we translate ἐπιείκεια, Phil. iv. 5, `Let your moderation be known to all men., Elsewhere we translate it by patience; the deacon must be ἐπιεικὴς, 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 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. 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 , 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 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. lxix. 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; ἐυπείθης, exordble, 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, 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 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 , 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 ἀτόπους, absurd, `unreasonable men, 2 Thes. iii. 2, or dissuaded from evil: Hosea iv. 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 Jer. ii. 25, and xliv. 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 dispute, not jangling beyond sobriety. Many out of pride will hold fast their first conclusion, though manifestly disproved: Prov. xxvi. 16, 1 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 ii. 10, `self-willed., Men think that a disparagement which indeed is the greatest praise, to strike sail to a represented truth.

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: Prov. xix. 11, `It is the glory of a man to pass over a ., 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 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 . 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 Cor. v. 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: 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 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, Mat. xxiv. 51. Well, then, reckon sincerity as the highest point of wisdom: 2 Cor. i. 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 Tim. i. 5; 2 Tim. i. 5, do also require `love unfeigned, 1 Peter i. 22; 2 Cor. vi. 6; Rom. xii. 9: `Let us not love in word and tongue, but in deed and in truth, 1 John iii. 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.

Ver. 18. And the fruit of is sown in peace of them 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 endeavours 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.

The fruit of righteousness.—It is an expression elsewhere used; as Phil. i. 11, `Being filled with the fruits of righteousness, which are by Christ to the praise and glory of God;, so Rom. vi. 22, `Having your fruit to holiness, &c.; and again, Heb. xii. 11, `Afflictions yield εἰρήνικον κάρπον δικαιοσύνης, the quiet fruit of righteousness., In short, `the fruit of righteousness, either that fruit which is of righteousness, to wit, eternal life, which is the reward that God hath promised to ; or else it is put for holiness and sanctification itself, which is called fruit in scripture, and that in many regards:—(1.) In regard of the root, Christ, John xv. 5, 16. (2.) Because they are the free, native, and noble offspring of the Spirit in us; whereas lusts and sins are a servile drudgery: that is the reason why the apostle expresseth himself with such difference, Gal. v. 19, ἔργα σάρκος, `the works of the flesh;, but ver. 22, κάρπος πνεύματος, `the fruit of the Spirit., (3.) Because of the increase and growth; as fruits by degrees come to maturity and ripeness; so Phil. i. 11. Thus in the Canticles we read of buds and tender grapes. (4.) Because of its excellent and happy reward; it will be fruit, not an empty and dry tree; so Rom. vi. 22. (5.) In regard of the delay of this reward; it will be fruit, though now seed; therefore he saith, `the fruit of righteousness is sown, which is the next term.

Is sown.—It implieth either their care of holiness—they have sown it—or the sureness of the reward of grace; it is not as water spilt upon the ground, but as seed cast into the ground; you do not lose your labour, such endeavours will yield an increase; see Isa. xxxii. 17. Or, lastly, it implieth their non-enjoyment of the reward for the present; they do not reap, but sow: how the harvest of a peaceable righteousness is not so soon had. It is usual in scripture to express such effects and consequents of things as do not presently follow by sowing and ploughing.

In peace.—The meaning is, either in a peaceable and sweet way; but that seemeth to be expressed in the last clause, `that make peace;, or else with much spiritual tranquillity and comfort, much rest and peace in their souls for the present. So Heb. xii. 11, εἰρήνικον κάρπον, `the peaceable fruit of righteousness., Righteousness or sanctification bringeth peace with it.

Of them that make peace.—So Christ saith, Mat. v. 9, `Blessed are the peacemakers., It implieth not the event and success, but the endeavour or care, conatum, non eventum; the notion of making in scripture phrase belonging to the bent of the soul; as to make a he is to be given to lying. So 1 John ii. 29, `Every one that doth or maketh righteousness, &c., ὁ ποιῶν τὴν δικαιοσύνην. So 1 John iii. 8, `He that doth or maketh sin, ὁ ποιῶν τὴν ἁμαρτίαν noteth the full bent and inclination of the soul. So to `make peace, is to have strong and hearty affections this way.

So that you may take the words as a direction to duty, and the sense is, that they that are studious of peace ought to have a care of sowing righteousness; or as a promise of a blessing, and then thus: They that with their peaceable endeavours couple a care of righteousness, they shall have a threefold blessing, increase of grace with peace for the present, `and shall reap the crop of all hereafter.

Obs. 1. Whatever we do in this life is seed; as we sow, so we reap. See how the scripture followeth this metaphor both ways; in point of sin or duty. In sin, see Gal. vi. 8, and Job iv. 8; so Prov. xxii. 8; Hosea viii. 7. It may be long first, but the crop will be according to the seed: `They have sown the wind, they shall reap the whirlwind., The whirlwind is nothing but wind imprisoned in the bowels of the earth; and so it is an excellent allusion to note the damage and ruin which they receive who study nothing but vain things. In duty or good actions: Hosea x. 12, `Sow to yourselves in righteousness, and reap in mercy, &c.; that is, endeavour good works, and you will find God propitious; they are the way, not the cause. God showeth mercy according to works, though not for works. So in particular it is ap plied to charity: 2 Cor. ix. 6, `He that soweth sparingly shall reap sparingly., So to tears: Ps. cxxvi. 5, `They shall sow in tears, and reap in joy., There is an intimate connection between our endeavours and the Lord's recompenses. (1.) Let it press us to a care of our actions; they are seed; they fall upon the ground, not to be lost, but to grow up again; we may taste the fruits of them long after they be committed; be sure you sow good seed. To help you, consider there must be subactum solum, a ground prepared, Hosea x. 12. If you would reap mercy, `plough up your fallow ground;, so Jer. iv. 3, 4. The heart is like waste ground, till it be prepared by breaking; then let the actions be good for principle, manner, and end. We must not only do good, but well; a man may sin in doing good, but not in doing well. Chiefly you must regard the end, God's glory. A tree beareth fruit for the owner: Hosea x. 1, `Israel is an empty vine, that bringeth forth fruit to himself., Actions done with a carnal aim are not seed, they lose their fruit and reward with God, Mat. vi. 1. (2.) Have a care of the season, it is the seed-time; a husbandman would not lose that. Eternity dependeth upon this moment; now we sow our everlasting weal or woe. Take heed of sowing nothing, then you can expect nothing; he had not a drop that would not give a crumb. And take heed of sowing to the flesh; when others have their bosoms full of sheaves, you will be empty; the foolish virgins made a great cry when their vessels were empty, &c. (3.) Ground of hope to the children of God; their works are not lost, it is seed that will spring up again: Eccles. xi. 1, `Cast thy bread upon many waters, and after many days thou shalt find it, `Thy bread, that is, `thy bread corn., Faith, which is `the evidence of things not seen, can look for a crop out of the waters. If the reward were sure, .men would act more uniformly and proportionably to their hopes. Oh! consider, whatever you do to God, or for God, it is seed. Wicked men count it lost, a vain profusion, or as foolish a course as ploughing the ocean, or scattering seed upon the sea. Ay! but you will find it again, there is no loss by serving God, Mal. iii. 14. (4.) It is comfort to us. Here we are miserable; it is our seed-time that is usually in tears; you must expect the harvest: Ps. xcvii. 11, `Light is sown for the righteous., It is buried out of sight, but it will spring up again. The corn must first die in the ground; you cannot sow and reap in a day. `The patient of the righteous shall not perish for ever.,

Obs. 2. That a care of righteousness bringeth peace with it. All good actions cause an ἐνθυμίαν, serenity in the mind. The kingdom of grace yieldeth `joy unspeakable, 1 Peter i. 7, though not glory unspeakable. We have `songs in our pilgrimage, Ps. cxix. 54. God will have us to enter upon our possession by degrees; joy entereth into us before we enter into our master's joy. We have first the day-star, then the sun. What a good master do we serve, that giveth us a part of our wages we have done our work! Whilst we are sowing we have peace, the conscience and contentment of a good action. There is no work like God's: `In the keeping of his commands there is reward, Ps. xix. 7. Sin bringeth shame and horror, but gracious actions leave a savour of sweetness, and diffuse a joy throughout the soul. There is no feast to that of a good conscience: Jer. ii. 5, `What did your fathers find in me?, Did you ever lose by communion with God? A man cannot do an ill action without blame. But how quietly do we enjoy ourselves when we have enjoyed our God! Conscience of duty giveth the purest contentment to the mind. Base comforts and sinful satisfactions are bought with clamour of conscience, and then they are bought very dear. What a great reward may we expect, since we have so much joy and peace in the expectation of it? How great are the joys of heaven, since the very interest in them casteth such a lightsome brightness upon the soul! If the taste be such, what is the fulness? If the morning glances and forerunning beams be so glorious, what will the high noon be? If there be songs in your pilgrimage, you will have hallelujahs in your country.

Obs. 2. It is the duty of God's children to sow the fruit of righteousness in peace. The oil of grace and the oil of gladness do well together. That you may not lose the comfort of grace, live socially with God and sweetly with men. (1.) Socially with God. Maintain a constant and intimate communion and commerce between you and heaven, that `your fellowship may indeed be with the Father and the Son, 1 John i. 5. Neglect of God maketh the conscience restless and clamorous: `Acquaint thyself with God, and be at peace, Job xxii. 21. When David had discontinued his intercourse and communion, he lay a-roaring, Ps. xxxii. Things can never be quiet out of their centre; after gross neglects and strangeness, conscience will scourge you. (2.) Sweetly with men. An austere man troubleth his own flesh; there is a holy amiableness, as well as a strict righteousness. It is said of Jesus Christ: Luke ii. 52, `He increased in favour with God and man., We should walk in his steps in a holy strictness, and an amiable sweetness. Athanasius was magnes and adamas—an adamant and a loadstone; neither of a loose easiness, nor of an uncivil austerity. Do this, and you will increase in comfort and grace; couple a sweet goodness with a severe righteousness.