mh_parser/vol_split/59 - James/Chapter 3.xml

<div2 id="Jam.iv" n="iv" next="Jam.v" prev="Jam.iii" progress="82.98%" title="Chapter III">
<h2 id="Jam.iv-p0.1">J A M E S.</h2>
<h3 id="Jam.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Jam.iv-p1">The apostle here reproves ambition, and an
arrogant magisterial tongue; and shows the duty and advantage of
bridling it because of its power to do mischief. Those who profess
religion ought especially to govern their tongues, <scripRef id="Jam.iv-p1.1" osisRef="Bible:Jas.3.1-Jas.3.12" parsed="|Jas|3|1|3|12" passage="Jam 3:1-12">ver. 1-12</scripRef>. True wisdom makes men
meek, and avoiders of strife and envy: and hereby it may easily be
distinguished from a wisdom that is earthly and hypocritical,
<scripRef id="Jam.iv-p1.2" osisRef="Bible:Jas.3.13-Jas.3.18" parsed="|Jas|3|13|3|18" passage="Jam 3:13-18">ver. 13, to the end</scripRef>.</p>
<scripCom id="Jam.iv-p1.3" osisRef="Bible:Jas.3" parsed="|Jas|3|0|0|0" passage="Jas 3" type="Commentary"/>
<scripCom id="Jam.iv-p1.4" osisRef="Bible:Jas.3.1-Jas.3.12" parsed="|Jas|3|1|3|12" passage="Jas 3:1-12" type="Commentary"/><div class="Commentary" id="Bible:Jas.3.1-Jas.3.12">
<h4 id="Jam.iv-p1.5">Government of the Tongue. (<span class="smallcaps" id="Jam.iv-p1.6">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.iv-p2">1 My brethren, be not many masters, knowing that
we shall receive the greater condemnation.   2 For in many
things we offend all. If any man offend not in word, the same
<i>is</i> a perfect man, <i>and</i> able also to bridle the whole
body.   3 Behold, we put bits in the horses' mouths, that they
may obey us; and we turn about their whole body.   4 Behold
also the ships, which though <i>they be</i> so great, and
<i>are</i> driven of fierce winds, yet are they turned about with a
very small helm, whithersoever the governor listeth.   5 Even
so the tongue is a little member, and boasteth great things.
Behold, how great a matter a little fire kindleth!   6 And the
tongue <i>is</i> a fire, a world of iniquity: so is the tongue
among our members, that it defileth the whole body, and setteth on
fire the course of nature; and it is set on fire of hell.   7
For every kind of beasts, and of birds, and of serpents, and of
things in the sea, is tamed, and hath been tamed of mankind:  
8 But the tongue can no man tame; <i>it is</i> an unruly evil, full
of deadly poison.   9 Therewith bless we God, even the Father;
and therewith curse we men, which are made after the similitude of
God.   10 Out of the same mouth proceedeth blessing and
cursing. My brethren, these things ought not so to be.   11
Doth a fountain send forth at the same place sweet <i>water</i> and
bitter?   12 Can the fig tree, my brethren, bear olive
berries? either a vine, figs? so <i>can</i> no fountain both yield
salt water and fresh.</p>
<p class="indent" id="Jam.iv-p3">The foregoing chapter shows how
unprofitable and dead faith is without works. It is plainly
intimated by what this chapter first goes upon that such a faith
is, however, apt to make men conceited and magisterial in their
tempers and their talk. Those who set up faith in the manner the
former chapter condemns are most apt to run into those sins of the
tongue which this chapter condemns. And indeed the best need to be
cautioned against a dictating, censorious, mischievous use of their
tongues. We are therefore taught,</p>
<p class="indent" id="Jam.iv-p4">I. Not to use our tongues so as to lord it
over others: <i>My brethren, be not many masters,</i> &amp;c.,
<scripRef id="Jam.iv-p4.1" osisRef="Bible:Jas.3.1" parsed="|Jas|3|1|0|0" passage="Jam 3:1"><i>v.</i> 1</scripRef>. These words do
not forbid doing what we can to direct and instruct others in the
way of their duty or to reprove them in a Christian way for what is
amiss; but we must not affect to speak and act as those who are
continually assuming the chair, we must not prescribe to one
another, so as to make our own sentiments a standard by which to
try all others, because God gives various gifts to men, and expects
from each according to that measure of light which he gives.
"Therefore by not many <i>masters</i>" (or <i>teachers,</i> as some
read it); "do not give yourselves the air of teachers, imposers,
and judges, but rather speak with the humility and spirit of
learners; do not censure one another, as if all must be brought to
your standard." This is enforced by two reasons. 1. Those who thus
set up for judges and censurers <i>shall receive the greater
condemnation.</i> Our judging others will but make our own judgment
the more strict and severe, <scripRef id="Jam.iv-p4.2" osisRef="Bible:Matt.7.1-Matt.7.2" parsed="|Matt|7|1|7|2" passage="Mt 7:1,2">Matt. vii.
1, 2</scripRef>. Those who are curious to spy out the faults of
others, and arrogant in passing censures upon them, may expect that
God will be as extreme in marking what they say and do amiss. 2.
Another reason given against such acting the master is because we
are all sinners: <i>In many things we offend all,</i> <scripRef id="Jam.iv-p4.3" osisRef="Bible:Jas.3.2" parsed="|Jas|3|2|0|0" passage="Jam 3:2"><i>v.</i> 2</scripRef>. Were we to think more of
our own mistakes and offenses, we should be less apt to judge other
people. While we are severe against what we count offensive in
others, we do not consider how much there is in us which is justly
offensive to them. Self-justifiers are commonly self-deceivers. We
are all guilty before God; and those who vaunt it over the
frailties and infirmities of others little think how many things
they offend in themselves. Nay, perhaps their magisterial
deportment, and censorious tongues, may prove worse than any faults
they condemn in others. Let us learn to be severe in judging
ourselves, but charitable in our judgments of other people.</p>
<p class="indent" id="Jam.iv-p5">II. We are taught to govern our tongue so
as to prove ourselves perfect and upright men, and such as have an
entire government over ourselves: <i>If any man offend not in word,
the same is a perfect man, and able also to bridle the whole
body.</i> It is here implied that he whose conscience is affected
by tongue-sins, and who takes care to avoid them, is an upright
man, and has an undoubted sign of true grace. But, on the other
hand, <i>if a man seemeth to be religious</i> (as was declared in
the first chapter) <i>and bridleth not his tongue,</i> whatever
profession he makes, <i>that man's religion is vain.</i> Further,
he that offends not in word will not only prove himself a sincere
Christian, but a very much advanced and improved Christian. For the
wisdom and grace which enable him to rule his tongue will enable
him also to rule all his actions. This we have illustrated by two
comparisons:—1. The governing and guiding of all the motions of a
horse, by the bit which is put into his mouth: <i>Behold, we put
bits into the horses' mouths, that they may obey us, and we turn
about their whole body,</i> <scripRef id="Jam.iv-p5.1" osisRef="Bible:Jas.3.3" parsed="|Jas|3|3|0|0" passage="Jam 3:3"><i>v.</i>
3</scripRef>. There is a great deal of brutish fierceness and
wantonness in us. This shows itself very much by the tongue: so
that this must be bridled; according to <scripRef id="Jam.iv-p5.2" osisRef="Bible:Ps.39.1" parsed="|Ps|39|1|0|0" passage="Ps 39:1">Ps. xxxix. 1</scripRef>, <i>I will keep my mouth with a
bridle</i> (or, <i>I will bridle my mouth) while the wicked is
before me.</i> The more quick and lively the tongue is, the more
should we thus take care to govern it. Otherwise, as an unruly and
ungovernable horse runs away with his rider, or throws him, so an
unruly tongue will serve those in like manner who have no command
over it. Whereas, let resolution and watchfulness, under the
influence of the grace of God, bridle the tongue, and then all the
motions and actions of the whole body will be easily guided and
overruled. 2. The governing of a ship by the right management of
the helm: <i>Behold also the ships, which though they are so great,
and are driven of fierce winds, yet are they turned about with a
very small helm whithersoever the governor listeth. Even so the
tongue is a little member, and boasteth great things,</i> <scripRef id="Jam.iv-p5.3" osisRef="Bible:Jas.3.4-Jas.3.5" parsed="|Jas|3|4|3|5" passage="Jam 3:4,5"><i>v.</i> 4, 5</scripRef>. As the helm is a
very small part of the ship, so is the tongue a very small part of
the body: but the right governing of the helm or rudder will steer
and turn the ship as the governor pleases; and a right management
of the tongue is, in a great measure, the government of the whole
man. There is a wonderful beauty in these comparisons, to show how
things of small bulk may yet be of vast use. And hence we should
learn to make the due management of our tongues more our study,
because, though they are little members, they are capable of doing
a great deal of good or a great deal of hurt. Therefore,</p>
<p class="indent" id="Jam.iv-p6">III. We are taught to dread an unruly
tongue as one of the greatest and most pernicious evils. It is
compared to a little fire placed among a great deal of combustible
matter, which soon raises a flame and consumes all before it:
<i>Behold, how great a matter a little fire kindleth! And the
tongue is a fire, a world of iniquity,</i> &amp;c., <scripRef id="Jam.iv-p6.1" osisRef="Bible:Jas.3.5-Jas.3.6" parsed="|Jas|3|5|3|6" passage="Jam 3:5,6"><i>v.</i> 5, 6</scripRef>. There is such an
abundance of sin in the tongue that it may be called <i>a world of
iniquity.</i> How many defilements does it occasion! How many and
dreadful flames does it kindle! <i>So is the tongue among the
members that it defileth the whole body.</i> Observe hence, There
is a great pollution and defilement in sins of the tongue. Defiling
passions are kindled, vented, and cherished by this unruly member.
And the whole body is often drawn into sin and guilt by the tongue.
Therefore Solomon says, <i>Suffer not thy mouth to cause thy flesh
to sin,</i> <scripRef id="Jam.iv-p6.2" osisRef="Bible:Eccl.5.6" parsed="|Eccl|5|6|0|0" passage="Ec 5:6">Eccles. v. 6</scripRef>. The
snares into which men are sometimes led by the tongue are
insufferable to themselves and destructive of others. <i>It setteth
on fire the course of nature.</i> The affairs of mankind and of
societies are often thrown into confusion, and all is on a flame,
by the tongues of men. Some read it, <i>all our generations are set
on fire by the tongue.</i> There is no age of the world, nor any
condition of life, private or public, but will afford examples of
this. <i>And it is set on fire of hell.</i> Observe hence, Hell has
more to do in promoting of fire of the tongue than men are
generally aware of. It is from some diabolical designs, that men's
tongues are inflamed. The devil is expressly called a liar, a
murderer, an accuser of the brethren; and, whenever men's tongues
are employed in any of these ways, they are set on fire of hell.
The Holy Ghost indeed once descended in <i>cloven tongues as of
fire,</i> <scripRef id="Jam.iv-p6.3" osisRef="Bible:Acts.2.1-Acts.2.4" parsed="|Acts|2|1|2|4" passage="Ac 2:1-4">Acts ii</scripRef>. And,
where the tongue is thus guided and wrought upon by a fire from
heaven, there it kindleth good thoughts, holy affections, and
ardent devotions. But when it is set on fire of hell, as in all
undue heats it is, there it is mischievous, producing rage and
hatred, and those things which serve the purposes of the devil. As
therefore you would dread fires and flames, you should dread
contentions, revilings, slanders, lies, and every thing that would
kindle the fire of wrath in your own spirit or in the spirits of
others. But,</p>
<p class="indent" id="Jam.iv-p7">IV. We are next taught how very difficult a
thing it is to govern the tongue: <i>For every kind of beasts, and
of birds, and of serpents, and of things in the sea, is tamed, and
hath been tamed, of mankind. But the tongue can no man tame,</i>
<scripRef id="Jam.iv-p7.1" osisRef="Bible:Jas.3.7-Jas.3.8" parsed="|Jas|3|7|3|8" passage="Jam 3:7,8"><i>v.</i> 7, 8</scripRef>. As if the
apostle had said, "Lions, and the most savage beasts, as well as
horses and camels, and creatures of the greatest strength, have
been tamed and governed by men: so have birds, notwithstanding
their wildness and timorousness, and their wings to bear them up
continually out of our reach: even serpents, notwithstanding all
their venom and all their cunning, have been made familiar and
harmless: and things in the sea have been taken by men, and made
serviceable to them. And these creatures have not been subdued nor
tamed by miracle only (as the lions crouched to Daniel, instead of
devouring him, and ravens fed Elijah, and a whale carried Jonah
through the depths of the sea to dry land), but what is here spoken
of is something commonly done; not only hath been tamed, but is
tamed of mankind. Yet the tongue is worse than these, and cannot be
tamed by the power and art which serves to tame these things. No
man can tame the tongue without supernatural grace and assistance."
The apostle does not intend to represent it as a thing impossible,
but as a thing extremely difficult, which therefore will require
great watchfulness, and pains, and prayer, to keep it in due order.
And sometimes all is too little; <i>for it is an unruly evil, full
of deadly poison.</i> Brute creatures may be kept within certain
bounds, they may be managed by certain rules, and even serpents may
be so used as to do not hurt with all their poison; but the tongue
is apt to break through all bounds and rules, and to spit out its
poison on one occasion or other, notwithstanding the utmost care.
So that not only does it need to be watched, and guarded, and
governed, as much as an unruly beast, or a hurtful and poisonous
creature, but much more care and pains will be needful to prevent
the mischievous outbreakings and effects of the tongue.
However,</p>
<p class="indent" id="Jam.iv-p8">V. We are taught to think of the use we
make of our tongues in religion and in the service of God, and by
such a consideration to keep it from cursing, censuring, and every
thing that is evil on other occasions: <i>Therewith bless we God,
even the Father; and therewith curse we men, who are made after the
similitude of God. Out of the same mouth proceed blessing and
cursing. My brethren, these things ought not so to be,</i>
<scripRef id="Jam.iv-p8.1" osisRef="Bible:Jas.3.9-Jas.3.10" parsed="|Jas|3|9|3|10" passage="Jam 3:9,10"><i>v.</i> 9, 10</scripRef>. How
absurd is it that those who use their tongues in prayer and praise
should ever use them in cursing, slandering, and the like! If we
bless God as our Father, it should teach us to speak well of, and
kindly to, all who bear his image. That tongue which addresses with
reverence the divine Being cannot, without the greatest
inconsistency, turn upon fellow-creatures with reviling brawling
language. It is said of the seraphim that praise God, they <i>dare
not bring a railing accusation.</i> And for men to reproach those
who have not only the image of God in their natural faculties, but
are renewed after the image of God by the grace of the gospel: this
is a most shameful contradiction to all their pretensions of
honouring the great Original. <i>These things ought not so to
be;</i> and, if such considerations were always at hand, surely
they would not be. Piety is disgraced in all the shows of it, if
there be not charity. That tongue confutes itself which one while
pretends to adore the perfections of God, and to refer all things
to him, and another while will condemn even good men if they do not
just come up to the same words or expressions used by it. Further,
to fix this thought, the apostle shows that contrary effects from
the same causes are monstrous, and not be found in nature, and
therefore cannot be consistent with grace: <i>Doth a fountain send
forth at the same place sweet water and bitter? Can the fig-tree
bear olive-berries, or a vine, figs? Or doth the same spring yield
both salt water and fresh?</i> <scripRef id="Jam.iv-p8.2" osisRef="Bible:Jas.3.11-Jas.3.12" parsed="|Jas|3|11|3|12" passage="Jam 3:11,12"><i>v.</i> 11, 12</scripRef>. True religion will not
admit of contradictions; and a truly religious man can never allow
of them either in his words or his actions. How many sins would
this prevent, and recover men from, to put them upon being always
consistent with themselves!</p>
</div><scripCom id="Jam.iv-p8.3" osisRef="Bible:Jas.3.13-Jas.3.18" parsed="|Jas|3|13|3|18" passage="Jas 3:13-18" type="Commentary"/><div class="Commentary" id="Bible:Jas.3.13-Jas.3.18">
<h4 id="Jam.iv-p8.4">Properties of Wisdom. (<span class="smallcaps" id="Jam.iv-p8.5">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.iv-p9">13 Who <i>is</i> a wise man and endued with
knowledge among you? let him show out of a good conversation his
works with meekness of wisdom.   14 But if ye have bitter
envying and strife in your hearts, glory not, and lie not against
the truth.   15 This wisdom descendeth not from above, but
<i>is</i> earthly, sensual, devilish.   16 For where envying
and strife <i>is,</i> there <i>is</i> confusion and every evil
work.   17 But the wisdom that is from above is first pure,
then peaceable, gentle, <i>and</i> easy to be intreated, full of
mercy and good fruits, without partiality, and without hypocrisy.
  18 And the fruit of righteousness is sown in peace of them
that make peace.</p>
<p class="indent" id="Jam.iv-p10">As the sins before condemned arise from an
affectation of being thought more wise than others, and being
endued with more knowledge than they, so the apostle in these
verses shows the difference between men's pretending to be wise and
their being really so, and between the wisdom which is from beneath
(from earth or hell) and that which is from above.</p>
<p class="indent" id="Jam.iv-p11">I. We have some account of true wisdom,
with the distinguishing marks and fruits of it: <i>Who is a wise
man, and endued with knowledge among you? Let him show out of a
good conversation his works with meekness of wisdom,</i> <scripRef id="Jam.iv-p11.1" osisRef="Bible:Jas.3.13" parsed="|Jas|3|13|0|0" passage="Jam 3:13"><i>v.</i> 13</scripRef>. A truly wise man is a
very knowing man: he will not set up for the reputation of being
wise without laying in a good stock of knowledge; and he will not
value himself merely upon knowing things, if he has not wisdom to
make a right application and use of that knowledge. These two
things must be put together to make up the account of true wisdom:
who is wise, and endued with knowledge? Now where this is the happy
case of any there will be these following things:—1. A good
conversation. If we are wiser than others, this should be evidenced
by the goodness of our conversation, not by the roughness or vanity
of it. Words that inform, and heal, and do good, are the marks of
wisdom; not those that look great, and do mischief, and are the
occasions of evil, either in ourselves or others. 2. True wisdom
may be known by its works. The conversation here does not refer
only to words, but to the whole of men's practice; therefore it is
said, Let him show out of a good conversation his works. True
wisdom does not lie in good notions or speculations so much as in
good and useful actions. Not he who thinks well, or he who talks
well, is in the sense of the scripture allowed to be wise, if he do
not live and act well. 3. True wisdom may be known by the meekness
of the spirit and temper: <i>Let him show with meekness,</i>
&amp;c. It is a great instance of wisdom prudently to bridle our
own anger, and patiently to bear the anger of others. And as wisdom
will evidence itself in meekness, so meekness will be a great
friend to wisdom; for nothing hinders the regular apprehension, the
solid judgment, and impartiality of thought, necessary to our
acting wisely, so much as passion. When we are mild and calm, we
are best able to hear reason, and best able to speak it. Wisdom
produces meekness, and meekness increases wisdom.</p>
<p class="indent" id="Jam.iv-p12">II. We have the glorying of those taken
away who are of a contrary character to that now mentioned, and
their wisdom exposed in all its boasts and productions: "<i>If you
have bitter envying and strife in your hearts, glory not,</i>
&amp;c., <scripRef id="Jam.iv-p12.1" osisRef="Bible:Jas.3.14-Jas.3.16" parsed="|Jas|3|14|3|16" passage="Jam 3:14-16"><i>v.</i>
14-16</scripRef>. Pretend what you will, and think yourselves ever
so wise, yet you have abundance of reason to cease your glorying,
if you run down love and peace, and give way to bitter envying and
strife. Your zeal for truth or orthodoxy, and your boasts of
knowing more than others, if you employ these only to make others
hateful, and to show your own spite and heart-burnings against
them, are a shame to your profession of Christianity, and a
downright contradiction to it. Lie not thus against the truth."
Observe, 1. Envying and strife are opposed to the meekness of
wisdom. The heart is the seat of both; but envy and wisdom cannot
dwell together in the same heart. Holy zeal and bitter envying are
as different as the flames of seraphim and the fire of hell. 2. The
order of things here laid down. Envying is first and excites
strife; strife endeavours to excuse itself by vain-glorying and
lying; and then (<scripRef id="Jam.iv-p12.2" osisRef="Bible:Jas.3.16" parsed="|Jas|3|16|0|0" passage="Jam 3:16"><i>v.</i>
16</scripRef>) hereupon ensue confusion and every evil work. Those
who live in malice, envy, and contention, live in confusion, and
are liable to be provoked and hurried to any evil work. Such
disorders raise many temptations, strengthen temptations, and
involve men in a great deal of guilt. One sin begets another, and
it cannot be imagined how much mischief is produced: <i>there</i>
is every evil work. And is such wisdom as produces these effects to
be gloried in? This cannot be without giving the lie to
Christianity, and pretending that this wisdom is what it is not.
For observe, 3. Whence such wisdom cometh: <i>It descendeth not
from above,</i> but ariseth from beneath; and, to speak plainly, it
is <i>earthly, sensual, devilish,</i> <scripRef id="Jam.iv-p12.3" osisRef="Bible:Jas.3.15" parsed="|Jas|3|15|0|0" passage="Jam 3:15"><i>v.</i> 15</scripRef>. It springs from earthly
principles, acts upon earthly motives, and is intent upon serving
earthly purposes. It is sensual indulging the flesh, and making
provision to fulfil the lusts and desires of it. Or, according to
the original word, <b><i>psychike,</i></b> it is animal of
human—the mere working of natural reason, without any supernatural
light. And it is devilish, such wisdom being the wisdom of devils
(to create uneasiness and to do hurt), and being inspired by
devils, whose condemnation is pride (<scripRef id="Jam.iv-p12.4" osisRef="Bible:1Tim.3.6" parsed="|1Tim|3|6|0|0" passage="1Ti 3:6">1
Tim. iii. 6</scripRef>), and who are noted in other places of
scripture for their wrath, and their accusing the brethren. And
therefore those who are lifted up with such wisdom as this must
fall into the condemnation of the devil.</p>
<p class="indent" id="Jam.iv-p13">III. We have the lovely picture of that
wisdom which is from above more fully drawn, and set in opposition
to this which is from beneath: <i>But the wisdom that is from above
is first pure, then peaceable,</i> &amp;c., <scripRef id="Jam.iv-p13.1" osisRef="Bible:Jas.3.17-Jas.3.18" parsed="|Jas|3|17|3|18" passage="Jam 3:17,18"><i>v.</i> 17, 18</scripRef>. Observe here, True
wisdom is God's gift. It is not gained by conversing with men, nor
by the knowledge of the world (as some think and speak), but it
comes from above. It consists of these several things:—1. It is
pure, without mixture of maxims or aims that would debase it: and
it is free from iniquity and defilements, not allowing of any known
sin, but studious of holiness both in heart and life. 2. The wisdom
that is from above is peaceable. Peace follows purity, and depends
upon it. Those who are truly wise do what they can to preserve
peace, that it may not be broken; and to make peace, that where it
is lost it may be restored. In kingdoms, in families, in churches,
in all societies, and in all interviews and transactions, heavenly
wisdom makes men peaceable. 3. It is gentle, not standing upon
extreme right in matters of property; not saying nor doing any
thing rigorous in points of censure; not being furious about
opinions, urging our own beyond their weight nor theirs who oppose
us beyond their intention; not being rude and overbearing in
conversation, nor harsh and cruel in temper. Gentleness may thus be
opposed to all these. 4. Heavenly wisdom is <i>easy to be
entreated,</i> <b><i>eupeithes;</i></b> it is very
<i>persuadable,</i> either to what is good or from what is evil.
There is an easiness that is weak and faulty; but it is not a
blamable easiness to yield ourselves to the persuasions of God's
word, and to all just and reasonable counsels or requests of our
fellow-creatures; no, nor to give up a dispute, where there appears
a good reason for it and where a good end may be answered by it. 5.
Heavenly wisdom is full of mercy and good fruits, inwardly disposed
to every thing that is kind and good, both to relieve those who
want and to forgive those who offend, and actually to do this
whenever proper occasions offer. 6. Heavenly wisdom is without
partiality. The original word, <b><i>adiakritos,</i></b> signifies
to be without suspicion, or free from judging, making no undue
surmises nor differences in our conduct towards one person more
than another. The margin reads it, <i>without wrangling,</i> not
acting the part of sectaries, and disputing merely for the sake of
a party; nor censuring others purely on account of their differing
from us. The wisest men are least apt to be censurers. 7. That
wisdom which is from above is without hypocrisy. It has no
disguises nor deceits. It cannot fall in with those managements
which the world counts wise, which are crafty and guileful; but it
is sincere and open, steady and uniform, and consistent with
itself. O that you and I may always be guided by such wisdom as
this! that with Paul we may be able to say, <i>Not with fleshly
wisdom, but in simplicity and godly sincerity, by the grace of God,
we have our conversation.</i> And then, <i>lastly,</i> true wisdom
will go on to sow the fruits of righteousness in peace, and thus,
if it may be, to make peace in the world, <scripRef id="Jam.iv-p13.2" osisRef="Bible:Jas.3.18" parsed="|Jas|3|18|0|0" passage="Jam 3:18"><i>v.</i> 18</scripRef>. And that which is sown in peace
will produce a harvest of joys. Let others reap the fruits of
contentions, and all the advantages they can propose to themselves
by them; but let us go on peaceably to sow the seeds of
righteousness, and we may depend upon it our labour will not be
lost. <i>For light is sown for the righteous, and gladness for the
upright in heart; and the work of righteousness shall be peace, and
the effect of righteousness quietness and assurance for
ever.</i></p>
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