A PRACTICAL COMMENTARY,
OR
AN EXPOSITION WITH NOTES
ON THE
EPISTLE OF JAMES.
VOL. IV.
THE EPISTLE DEDICATORY.
To the Honourable Colonel Alexander Popham, a Member of Parliament.
SIR, Dedications, though often abused to a vain flattery, are of
ancient use, and may be of great profit. The custom is the less to be
disparaged, because we find it hallowed by the practice of one of the
penmen of the Holy Scriptures, St Luke, in his Gospel and the Acts,
Luke i. 3, Acts i. 3, both which he inscribeth to Theophilus, a person not only eminent in religion, but dignified with birth and place;So much I conceive is intimated in that form of address,
κράτιστε Θεόφιλε, a term
which is wont to be given to persons of honour, as Acts xxiv. 3,
κράτιστε Φήλιξ, and
Acts xxvi. 25, κράτιστε Φῆστε, in both places we render
noble. And so by Justin Martyr
to Diognetus, to whom he giveth an account of the Christian religion, κράτιστε Διόγνητε.
(Just. Mart. Epist. ad Diog.)
which hath been imitated by the holy men of God in all ages; their
aim in such inscriptions being, partly to signify their thankfulness for
favours received in this public and spiritual way of return; partly to
oblige persons eminent by the respects of the church, and by the
honour of their name, to commend their labours to public acceptance;
partly by an innocent guile to bring them under a greater obligation
in the profession and practice of the truths of religion. It is usual in
scripture to ascribe a testimony, producible at the day of judgment, to
the more notable circumstances and accidents of human life; as to the
rust of hoarded money, James v. 3; to the solemn publications of the
gospel, the dust of the apostles, feet, Matt. x. And so, I remember,
in the primitive times, when grown persons were baptized, they
were wont to leave a stole and white garment in the vestry of the
church for a testimony and witness. Wherefore, when one Elpidophorus had
revolted from the faith, the deacon of the church came and told him, `O Elpidophorus, I will keep this stole as a monument
against thee to all eternity., And truly books, being public monuments, are much of this nature, a testimony likely to be produced in
the day of judgment, not only against the author, but the persons to
whom they are inscribed, in case, on either side, there be any defection
in judgment or manners from the truths therein professed; for they
being consigned to their respect and patronage, they are drawn into a
fellowship of the obligation.
Sir there are many reasons why I should prefix your name to this
work ,Besides the general relation you have to the place where,Stoke-Newington. by
the blessing of God, I have enjoyed a quiet and successful ministry
and service in the word for these seven years, I have good cause to
remember your frequent attendance upon these lectures and countenancing of
religion, whilst the Lord continued your abode amongst us; your private respect
to my person; your often repairing those breaches which at any time were made in
my estate by the hand of violence: for all which, if the Lord would make me an instrument,
by the present exercises, of promoting your spiritual welfare, or warming your heart into any raisedness of zeal and religious eminency,
that by your example others may be provoked to the emulation of the
like virtue, I shall have my aim and the fruit of my prayers. By
this inscription the book is become not only mine but yours; you own
the truths to which I have witnessed, and it will be sad for our account
in the day of the Lord, if, after such a solemn profession, you or I
should be found in a carnal and unregenerate condition.
Good sir, make it your work to honour him that hath advanced
you. Those differences of high and low, rich and poor, are only calculated for the present world, and cannot outlive time. In the grave, at
the day of judgment, and in heaven, there are no such distinctions.
The grave taketh away all civil differences; skulls wear no wreaths
and marks of honour: Job iii. 19, ,The small and the great are
there, and the servant is free from his master.` So at the day of
judgment: ,I saw the dead, both great and small, stand before the
Lord,` Rev. xx. 12. None can be exempted from trial at Christ`s bar.
When civil differences vanish, moral take place. The distinction then is good and bad, not great and small. Oh, sir, then you will
see that there is no birth like that to be born again of the Spirit, no
tenure like an interest in the covenant, no estate like the inheritance
of the saints in light, no magistracy like that whereby we sit at
Christ`s right hand, judging angels and men, 1 Cor. vi. 2, 3. How
will the faces of great men gather blackness, that now flourish in the
pomp and splendour of an outward estate, but then shall become the
scorn of God, and saints, and angels! And those holy ones of God
shall come forth and say, ,Lo, this is the man that made not God
his strength, but trusted in the abundance of his riches, and
strengthened himself in his wickedness!` Ps. lii. 7. Ah! sir, wealth
and power are of no use in that day, unless it be to aggravate and
increase judgment. Many that are now despicable, so obscure that
they are lost in the tale and count of the world, shall then be
taken into the arms of Christ; he will not be ashamed to confess
them man by man before his Father, Luke xii. 8—;Father, this is
one of mine. Oh! it is sweet to hear such an acknowledgment out of
Christ's own mouth. So also in heaven there are none poor. All the vessels of
glory are filled up. If there be any difference in the degree, the foundation of it is laid in grace, not greatness.
Sir, you will find in this epistle that men of your rank and quality are liable to great corruptions;See the notes on James i. 9, 11, and ii. 1-7, and v. 1-5. they soon grow proud, sensual, oppressive, worldly, stubborn against the word: ,I went to the great
men, but they had altogether broken the yoke,` Jer. v. 5. To a
spiritual eye, the condition is no way desirable but as it giveth fairer
advantages of public usefulness and a more diffusive charity.
Greatness hath nothing greater than a heart to be willing, and a
power to be able to do good.“Nihil habet fortuna magna
majus quam ut possit, et natura bona melius quam ut velit, benefacere
quamplurimis.”—Tullius, Orat. pro Rege Deiotaro. Then it is a fair resemblance of that
perfection which is in God, who differeth from man in nothing so
much as the eternity of his being, the infiniteness of his power, and
the unweariedness of his love and goodness.“Τρία
ἔστιν ἐν οἷς διαφέρων ἔστιν ὁ Θεός, αἰδίοτητι ζώης, περιουσίᾳ
δυνάμεως, καὶ μὴ διαλείπειν εὐποιεῖν τοὺς ἀνθρώπους,”—Themistius. It is the fond ambition
of man to sever these things. We all affect to be great, but not
good; and would be as gods, not in holiness, but power. Nothing
hath cost the creature dearer since the creation. It turned angels
into devils, and Adam out of paradise. In these times we have seen
strange changes. God hath been contending with the oaks and
cedars, Amos ii. 9, and staining all worldly glory. Certainly there is
no security in anything on this side Christ; whatever storm cometh, you will
find his bosom the surest place of retreat. The Lord give you to lay up your
soul there by the sure reposal of a lively and active faith!
Sir, you will bear with my plainness and freedom with you; other
addresses would neither be comely in me, nor pleasing to you. Our
work is not to flatter greatness, but, in the scripture sense (not in the
humour of the age), to level mountains, Luke iii. 5. Now, sir, the
God and Father of our Lord Jesus Christ bless you with all spiritual
blessings in Christ; as also your pious consort, your hopeful buds,
with all the worthy relatives and branches of your family, that the
name of Popham may yield forth a sweet and fresh perfume in the
churches of Christ; which I desire to fix here, as the prayer of him
who is, sir, yours, in all Christian observance,
Tho. Manton.
AN ADVERTISEMENT TO THE READER.
GOOD READER,—It is usual with those that publish books, to premise
somewhat by way of excuse and acknowledgment of the unworthiness
of what they publish; which, setting aside the modest sense that every
man should have of his own endeavours, seemeth not to be without
crime; if it be unworthy, the excuse will not make it better or more
passable; for this is to adventure upon a crime against conviction,
and (if we may allude to a matter so weighty) is somewhat like
Pilate's case, who washed his hands, and yet condemned Christ.
Usually such professions are but counterfeit; and that praise which
men seem to neglect, or beat back at the first hop, they readily take
at next rebound, which certainly is a vain and wicked artifice in
divine matters; for besides the hypocrisy, there is a disparagement
done to the precious truths which they publish, whilst they would
seem to weaken the esteem of them, that they may the more plausibly
promote their own honour: the best that can be said is, that every
man in public would appear in a better dress than common infirmity
will allow; and to this work we come not out of choice, but constraint.
For my own part (though I know apologies of this nature are little
credited), I can freely profess that I had no itch to appear in public,
as conceiving my gifts fitter for private edification; and being humbled
with the constant burthen of four times a week preaching, what could
I do? And if I had a mind to divulge my labours, some will wonder
that I made choice of this subject, which was conceived in my very
youth, and without the least aim of any further publication than to
the auditory that then attended upon it. But it being an entire piece,
and being persuaded by the renewed importunity of many gracious
ministers and Christians that it might conduce somewhat to public
benefit, I was willing to be deaf to all considerations of my own credit
and fame. Wherein is that to be accounted of, so one poor soul receive
comfort and profit? The Epistle of Jude was with this licensed to
the press. But being wearied with this and the constant returns of
my other employment, and hearing that another learned brotherMr Jenkins. intendeth to publish his elaborate meditations on that epistle I shall
confine my thoughts to that privacy to which I had intended these,
had they not been thus publicly drawn forth. The matter herein delivered, will, I conceive, be found holy and useful. If any expression
should be found that savoureth not of true piety, or suiteth not with
reverence to God, charity to men, or zeal of good works, I do, from
my soul, wish it expunged, and shall upon conviction take the next
occasion to retract it. I know some are prejudiced against endeavours
of this kind, as if nothing could be said but what hath been said
already. For my part, I pretend to nothing novel, and though no other
things can be said, yet they may be more explained, and with more
liveliness of phrase and expression, every truth receiving some savour
from the vessel through which it passeth; and yet I may speak it
without arrogance, some arguments thou wilt find improved for thy
further edification; and therefore I suppose (though there be now
some glut) this book may crowd forth in the throng of comments. I
confess I have made use of those that have formerly written upon this
epistle, and upon others, instigation, that the work might be more
complete, more than I at first intended; and yet (I hope) I cannot be
said to boast in another man's line of things made ready to our
hand,` 2 Cor. x. 16. For thy direction in this work, I do entreat thee
to compare the notes with the exposition, especially if thou dost at
any time stick at the genuineness of any point. Well, then, so often
repeated, is the usual note of the use or practical inference. If the
style seem too curt and abrupt, know that I sometimes reserved myself for a sudden inculcation and enlargement. For the great controversy of justification, I have handled it as largely as the epistle would
give leave, and the state of the auditory would bear. Had I been
aware of some controversies grown since amongst us, I should have
said more; yet, take it altogether, enough is said as to my sense, and
for vindicating this epistle. If some passages be again repeated, which
I suppose will seldom fall out, impute it to the multitude of my employment. I never saw the work altogether, and my thoughts being
scattered to so many subjects throughout the week, I could not always
so distinctly remember what I had written. In short, if thou receivest
any benefit, return me but the relief of thy prayers for an increase of
abilities, and a faithful use of them to the Lord's glory, and I shall be
abundantly recompensed.
ΠΡΟΛΕΓΟ´ΜΕΝΑ,
OR,
A PREFACE WHEREIN, BESIDES AN EXPLICATION OF THE TITLE,
SEVERAL NECESSARY PRELIMINARY QUESTIONS
ARE HANDLED AND DISCUSSED.
I INTEND, by the assistance of God's Holy Spirit, in the weekly returns
of this lecture, to handle the Epistle of James. It is full of useful
and practical matter. I have the rather chosen this scripture that it
may be an allay to those comforts which, in another exercise, I have
endeavoured to draw out of the 53d of Isaiah. I would, at the
same time, carry on the doctrine both of faith and manners, and
show you your duties together with your encouragements, lest, with
Ephraim, you should only love to tread out the corn, and refuse to
break the clods, Hosea x. 11. We are all apt to divorce comfort from
duty, and to content ourselves with a `barren and unfruitful knowledge, of Jesus Christ, 2 Peter i. 8; as if all that he required of the
world were only a few naked, cold, and inactive apprehensions of his
merit, and all things were so done for us, that nothing remained to
be done by us. This is the wretched conceit of many in the present
age, and therefore, either they abuse the sweetness of grace to looseness, or the power of it to laziness. Christ's merit and the Spirit's efficacy are the commonplaces from whence they draw all the defences
and excuses of their own wantonness and idleness. It is true God
hath opened an excellent treasure in the church to defray the debts
of humble sinners, and to bear the expenses of the saints to heaven;
but there is nothing allowed to wanton prodigals, who spend freely
and sin lavishly upon the mere account of the riches of grace; as in
your charitable bequests, when you leave moneys in the way of a stock,
it is to encourage men in an honest calling, not to feed riot and excess.
Who ever left a sum for drunkards, or a stock to be employed in
dicing and gaming? Again, I confess, whatever grace doth, it doth
freely; we have grace for grace,`χάριν ἀντὶ χάριτος,
id est, non pro ullo merito, sed ex me a bonitate, quod alibi distinctius enunciat apostolus,
χαρίσματα κατὰ τὴν χάριν.—Rom. xii. 6 (Grot. in locum). John i. 16; that is, grace for
grace's sake. But there is a difference between merit and means;
a schoolmaster may teach a child gratis, freely, and yet he must take
pains to get his learning. And there is a difference between causality and order. Mercy is never obtained but in the use of means; wisdom's dole is dispensed at wisdom's gate, Prov. viii. 34. But the use of
means doth not oblige God to give mercy; there are conditions which
only show the way of grace`s working. Again, I grant that closing
with Christ is an excellent duty, and of the highest importance in
religion. But in Christ there are no dead and sapless branches; faith
is not an idle grace; wherever it is, it fructifieth in good works. To
evince all this to you, I have chosen to explain this epistle. The
apostle wrote it upon the same reason, to wit, to prevent or check
their misprisions who cried up naked apprehensions for faith, and a
barren profession for true religion. Such unrelenting lumps of sin
and lust were there even in the primitive times, gilded with the
specious name of Christians.
The epistle in our translation beareth title thus,
The Epistle General of James; in the Greek,
Ἰακώβου τοῦ ἀποστόλου ἐπιστολὴ καθολικὴ—the Catholic, or General Epistle of James the Apostle; for the
clearing of which, before I enter upon the body of the epistle, give me leave to
premise these questions:—
1. Whether this epistle be of divine authority?
2. Concerning the subordinate author or instrument, James, what James this was?
3. What was the time of writing it?
4. The persons to whom it was written.
5. What is the occasion, matter, and scope of it?
6. The reason of that term in the title, catholic or general.
I. Concerning the divine authority of this epistle, I desire to discuss
it with reverence and trembling. It is dangerous to loosen foundation
stones. I should wholly have omitted this part of my work, but that
the difference is so famous; and to conceal known adversaries is an
argument of fear and distrust. The Lord grant that the cure be not
turned into a snare, and that vain men may not unsettle themselves
by what is intended for an establishment! That which gave occasion
to doubt of this epistle was some passages in Jerome and Eusebius,
in which they seem, at least by reporting the sense of others, to infringe
the authority of it. I shall give you the passages, and then show you
what little reason there is why they should jostle James out of the canon.
The passage of Eusebius runneth thus:—Καὶ τα κατὰ Ἰακώβον,
οὗ ἡ πρώτη τῶν ἐπιστολῶν τῶν ὀνομαζομένων καθολικῶν εἰναι λέγεται,
ἰστέον ὡς νοθεύεται μὲν· οὐ πολλοι γοῦν τῶν πάλαι αὐτῆς ἐμνημόνευσαν,
ὡς οὐδὲ τῆς λεγομένης Ἰοῦδα, μίας καὶ αὐτῆς οὔσης τῶν λεγομένων
καθολικῶν· ὅμως δ᾽ ἴσμεν καὶ ταύτας μετὰ τῶν λοίπων ἐν πλείσταις
ἐκκλησίαις,
&c.;Euseb., lib. ii. Hist. Eccles., c. 23. that is, ,And these things concerning James, whose
epistle that is reported to be, which is the first among the epistles
called universal;So Dr Hamner rendereth that clause, ἰστέον μὲν ὠς νοθεύεται. yet we are to understand that the same is not void
of suspicion, for many of the ancients make no mention thereof, nor of
Jude, being also one of the seven called universal; yet notwithstanding
we know them to be publicly read in most churches:` so far Eusebius.
The other passage of Jerome,Hieron. in Catal. Eccles. Script. is this:—Jacobus unam tantum scripsit
epistolam, quae et ipsa ab alio quodam sub ejus nomine edita esse
asseritur, licet paullatim tempore procedente obtinuerit auctoritatem;
that is, ,James wrote but one epistle, which is also said to be put forth
by another in his name, though by little and little in process of time
it gained authority in the church.` These are the clauses which first
begat a doubt of this epistle, but without reason—these two authors
reporting the sense of others rather than their own; and if any part
of scripture should be laid aside because some have questioned it, the
devil would soon obtain his purpose. One time or another the greatest
part of it hath been impeached by men of a wicked and unsober wit,
who, when they could not pervert the rule to gratify their purposes,
reflected a scorn and contempt upon it. Now it would exceedingly
furnish the triumphs of hell if we should think their private cavils to be
warrant sufficient to weaken our faith, and besides disadvantage the
church by the loss of a most considerable part of the canon; for the
case doth not only concern this epistle, but divers others, as the Second
of Peter, the Second and Third Epistles of John, the Book of the
Revelation, the last chapter of Mark,See Hieron., Quest. 3, ad Hedibium et Euthymium. some passages in the 22d of
Luke,Sextus Senensis Bibl. sanct., lib. i. c. 23, 24. the beginning of the 8th of John,Hieron. adversus Pelag., lib. ii. some passages in the 5th
chapter of the First Epistle of John. Where would profaneness stay?
and, if this liberty should be allowed, the flood of atheism stop its
course? But, besides all this, why should a few private testimonies
prejudice the general consent of the church, which hath transmitted
this epistle to us, together with other parts of the New Testament?
For if we go to external testimony, there is no reason but the greater
number should carry it. It were easy to instance in councils and
fathers, who by an unanimous suffrage have commended this epistle
to the faith and reverence of the church. Those canons which commonly go under the name of the apostlesSee Caranza, his Summa Conciliorum, p
.7. (though I build not much
upon that testimony) decreed it to be received for scripture; so the
Council of Laodicea, can. 59; so of Milevis, cap. 7; so the third
Council of Carthage, cap. 47; of Orange, cap. 25; Concilium Cabilonense, cap. 33; of Toledo, cap. 3. So for the consent of the most
ancient fathers,Eusebius himself differenceth it from those that are plainly spurious—lib. iii. Eccles.
Hist., c. 25. by whom it is quoted as scripture, as by Ignatius,
Epist. ad Ephesios, &c. You may see Brochmand, in Prolog. Epist.
Jacob, and Iodocus Coccius, his `Thesaurus Theologicus, tom., i., lib.
6, art. 23; read also Dr Rainold's `De Libris Apocryphis, tom. i., praelect. 4, &c. Out of all which you may see what authority it had
among the ancients. Of late, I confess, it hath found harder measure
Cajetan and Erasmus show little respect to it; Luther plainly rejecteth
it; and for the incivility and rudeness of his expression in calling it
stramineam epistolam, as it cannot be denied,Doctor
Whitaker denyeth it, as not finding it in his works; but it is generally granted
that this was Luther's expression, it being found in his German Bibles printed 1528. The words recorded by Brochman are these:—Epistola
Jacobi vere straminea epistola est, collata cum Evangelio Johanniw et ejus
Epistola prima, et cum Epistolis Paulinis, imprimis quae ad Romanos, Galatas, Ephesios scriptae sunt;
nec enim genium indolemque habet evangelicam. So in his Comment, on Genesis, in c. 22, he saith,
Facessant
de medio adversarii, cum suo Jacobo, quem toties nobis objiciunt. so it is not to be
excused. Luther himself seemeth to retract it, speaking of it elsewhere with more reverence:
Epistolam hanc, quamvis rejectam a veteribus,
pro utili tamen et non contemnenda habeo, vel ob hanc causam
quod nihil planè humanae doctrinae offerat, ut legem Dei fortiter urgeat; verum ut meam de
illa sententiam candide promam extra praejudicium, existimo nullius esse apostoli (Luther Praef. Epist. Jacob.); that
is, `This epistle, though not owned by many of the ancients, I judge to
be full of profitable and precious matter, it offering no doctrine of a
human invention, strongly urging the law of God; yet, in my opinion
(which I would speak without prejudice), it seemeth not to be written
by any apostle;, which was the error and failing of this holy and
eminent servant of God; and therein he is followed by others of his
own profession, Osiander, Camerarius, Bugenhag, &c., and Althamerus,
whose blasphemies are recorded by Grotius in his `Rivetian Apol.
Discuss., p. 170, and by him unworthily urged to reflect a scorn upon
our churches. Concerning this Andreas Althamerus, see learned
Rivet's reply, in his διάλυσις (Grot. Discuss., p. 480). However,
Luther is herein deserted by the modern Lutherans, who allow this
epistle in the canon, as is plain by the writings of Hunnius, Montrer,
Gerhard, Walther, &c. Brochmand, a learned Lutheran, and Bishop
of Zealand, in Denmark, hath written a worthy comment upon this
epistle, to whom (though I received him late, and when the work was
in a good progress) I have been beholden for some help in this exposition, especially in the critical explication of some Greek words, and
most of the quotations out of the Socinian pamphlets, and for whom I
acknowledge myself indebted to the courtesy of that learned and
worthy gentleman, Colonel Edward Leigh, to whose faithfulness and
industry the church of God oweth so much.
The reasons which moved Luther to reject this epistle shall be
answered in their proper places. By his own testimony, cited before,
it containeth nothing repugnant to other scriptures, and it savoureth
of the genius of the gospel, as well as other writings of the apostles;
and though he seemeth to make little mention of Christ and the
gospel, yet, if you consider it more thoroughly, you will find many
passages looking that way. The Epistle of Paul to Philemon hath
been hitherto reputed canonical, yet it treateth not of the merits and
death of Christ. I confess the style which the apostle useth is more
rousing, much of the epistle concerning the carnal Hebrews, as well
as those that had taken upon themselves the profession of Christ; in
short, it hath a force upon the conscience, and is not only delivered by
the church, but sealed up to our use and comfort by the Holy Ghost,
as other scriptures are. It was written by an apostle, as other epistles
taken into the canon, as the inscription showeth, and there is no
reason why we should doubt of this title, more than of Paul's name
before his epistles. It is true there were some spurious writings that
carried the names of the apostles, as the `Acts of Andrew, the `Liturgy
of St James, the `Canons of the Apostles, `Luke's History of the Acts
of Paul and Tecla, `Mark's Life of Barnabas, the `Gospel of Paul;,
but all these, by the just hand of God, had some mark of infamy impressed upon them, by the enforcement of matters false or ridiculous,
or contrary to the truth of doctrine or history. But this epistle hath
nothing contrary to the truth of religion, nor unbeseeming the gravity
of it, and the majesty of other scriptures; therefore, upon the whole,
we may pronounce that, it being represented to us with these advantages, it hath a just title to our respect and belief, and should be
received in the church with the same esteem and reverence which we
bear to other scriptures.
II. Secondly, Concerning the subordinate author, James, there is
some controversy about stating the right person, who he was. In the
general, it is certain he was an apostle, no epistles but theirs being
received into the rule of faith; and it is no prejudice that he styleth
himself `the servant of the Lord, for so doth Paul often, as we shall
prove anon in the explication of the first verse. But now, among the
apostles there were two called by the name of James—James the son
of Zebedee, and James the son of Alpheus. Many of the ancients
indeed thought there were three of this name—Jacobus major, or of
Zebedee; Jacobus minor, or of Alpheus; and James the brother of
the Lord, called also Chobliham,Which is rendered by Clemens, περιοκὴ τοῦ λάου ἐν δικαιοσύνῃ
by Epiphanius,τεῖχος τοῦ λάου. or Oblias, or James the Just, whom
they thought not to be an apostle, but Bishop of Jerusalem. Jerome
calleth him decimum tertium apostolum, the thirteenth apostle (in
Isai. lib. v. cap. 7). Dorotheas maketh him one of the seventy, the
first in his catalogue, but without reason. For indeed there were
but two Jameses,And no more are reckoned by Clemens and Eusebius, yea, by
the scripture, among the apostles. See Mat. x. 2, 3, and Mark iii. 17, 18. this latter James being the same with him of
Alpheus; for plainly the brother of the Lord is reckoned among the
apostles, Gal. i. 19; and called a pillar, Gal. ii. 9; and he is called
the brother of the Lord, because he was in that family to which
Christ was numbered. Some suppose his mother's sister's son, the son
of Mary of Cleophas, who was sister to the Virgin. Now, Cleophas and
Alpheus is all one, as a learned author supposeth,Herbert Thorndike, `Of
the Primitive Government of the Church, pp. 11-13, who discusseth this matter
at large, and with satisfaction. though Junius
contradicteth it (in Epist. Judae, sub initio); and Rabanus saith, after
the death of Alpheus, she married Cleophas. But however it be, this
James is the same, which is enough for our purpose. Well, then, there
being two, to which of these is the epistle to be ascribed? The whole
stream of antiquity carrieth it for the brother of the Lord, who, as I
said, is the same with Jacobus minor, or the son of Alpheus; and
with good reason, the son of Zebedee being long before beheaded by
Herod, from the very beginning of the preaching of the gospel, Acts
xii. 2. But this epistle must needs be of a later date, as alluding to
some passages already written, and noting the degeneration of the
church which was not so very presently. There are some few indeed
of another judgment, as Flavius Dexter, Julius Toletanus, Didacus Dazor, and others cited by Eusebius Neirembergius,Eusebius Neirembergius de
Origene Sacrae Scripturae, lib. xi. cap. 15-19. a Spanish Jesuit,
who also bringeth the authority of an ancient Gottish missal to this purpose, together with reasons to prove this to be the first New Testament scripture that was written, and all to devolve the honour of the
epistle upon the Spanish saint, Jacobus major; which yet is contrary
to the decree of the Trent Council, which ascribeth it to James the
brother of the Lord. Well, then, James the Less is the person whom
we have found to be the instrument which the Spirit of God made use
of to convey this treasure to the church. Much may be said of him,
but I shall contract all into a brief sum. He was by his private
calling an husbandman,Clemens, lib. ii. Constit. Apostol., cap. 63. by public office in the church an apostle,
and especially called to the inspection of the church in and about
Jerusalem, either because of his eminency and near relation to Christ,
or for the great esteem he had gained among the Jews; and therefore,
when the other apostles were going to and fro disseminating the word
of life, James is often found at Jerusalem. (See Gal. i. 18, 19; Acts i.
14, 21; and xv. &c.) For his temper, he was of an exact strictness,
exceeding just; and therefore called Oblias, and James the Just; yea,
so just, that Josephus maketh the violence offered to him to be one of
the causes of the Jewish ruin. (Joseph. Antiq., lib. xx. cap. 16.) Of
so great temperance, that he drank neither wine nor strong drink, and
ate no flesh. So pious, that his knees were made like a camel's hoof
by frequent prayer. His death happened six years before that of
Peter, thirty-eight years before that of John, in the sixty-third year
of Christ, if chronology be true. He died a martyr; they would have
him persuade the people to abandon the doctrine of Christ, which,
when he refused, and pressed the quite contrary, he was thrown down
from a pinnacle of the temple, and his brains dashed out with a
fuller's club, and so gave up the ghost. See these things set forth at
large by Eusebius, lib. ii. cap. 23, et ibi citatos.
III. Thirdly, For the time when this epistle was written, it cannot
be exactly stated. It is placed first among the catholic epistles, either
as first written, or first received into the canon, though in the ranking
of it there be a variety. In the Greek Bibles it sustaineth the same
place which we assign to it. Some think the Epistle of Peter was first
written; but in so great an uncertainty who can determine anything?
Certain we are, that it was written after the heresies were somewhat
grown, and before Jerusalem drew to its end; for what St James
threateneth, St Paul taketh notice of as accomplished, 1 Thes. ii. 16.
Speaking of the people of the Jews, he saith, `Wrath is come upon
them, εἰς τὸ τέλος, to the uttermost;, which is denounced in chap. v. of
our apostle. The critical reader, that would know more of the time
and order of this epistle, I refer to Eusebius Neirembergius, lib. xi.
De Origine Sacrae Scripturae, cap. 15.
IV. Fourthly, The persons to whom he wrote are specified in the
first verse `To the twelve tribes, &c., which we shall explain anon;
let it suffice for the present, that he writeth chiefly to those among
them that were gained to the faith of Christ, though there be many
passages interspersed which do concern the unbelieving Jews. See
chap. v. 1, and the reasons there alleged in the exposition.
V. Fifthly, For the occasion, matter, and scope, you may take it thus: Certainly one great occasion was that which Austin`Excitata fuit tempore apostolorum opinio, sufficere solam fidem ad salutem obtinendam, si vel maxime bona opera negligerentur, contra quam opinionem Apostolicae
Epistolae Petri, Johannis, Jacobi, Judae, maxime dirigunt intentionem, ut vehementer
adstruant fidem sine operibus nihil prodesse.,—Aug. Lib. de fide et Operibus. taketh
notice of, to wit, the growth of that opinion in the apostles, days, that
a bare, naked faith was enough to salvation, though good works were
neglected. It is clear that some such thing was cried up by the school
of Simon. Now, Samaria being nigh to Jerusalem, our apostle, whose
inspection was mostly confined to those churches, might rather than
others take notice of it. But this concerneth but a part of the epistle;
the more general occasion was the great degeneration of faith and
manners, and the growth of libertine doctrines, as about God's being
the author of sin, the sufficiency of empty faith, and naked profession,
&c. When the world was newly ploughed and sowed with the gospel,
these tares came up together with the good corn. As also to comfort
God's children against the violence of the persecutions then exercised
upon them, and to awaken the men of his own nation out of their
stupid security, judgments being even at the door, and they altogether
senseless; therefore the whole epistle is fraught with excellent instructions how to bear afflictions, to hear the word, to mortify vile
affections, to bridle the tongue, to conceive rightly of the nature of
God, to adorn our profession with a good conversation, with meekness,
and peace, and charity; finally, how to behave ourselves in the time of
approaching misery. All these, and many other doctrines, are scattered throughout the epistle, so that you may see it is exceeding useful
for these times.
VI. Sixthly, Concerning the title catholic or general epistle, which
is the title given all the seven latter epistles; I answer, in some copies
it is κανονικὴ, canonical; but probably that is an error. Why then
catholic? Many reasons are given. Œcumenius, and out of him
Beza, thinketh it is because they were not inscribed to any particular
nation or city, as Paul's are to Rome, Corinth, &c. But this holdeth
not in all, some of John's being dedicated to private persons, to Gaius
and the Elect Lady; and then there must be more than seven, that to
the Hebrews being directed to the same persons to which Peter and
James wrote theirs. Some say, because they contain universal doctrine,
or the public treasure of the universal church; but that would seem
to derogate from the other epistles, and to prefer these before them.
Pareus thinketh they were merely called so by an inconsiderate custom; but most probably the reason is to vindicate their authenticity,
and to distinguish them from the epistles of Barnabas, Ignatius,
Clemens, and Polycarp, which, though ancient, never made up any
part of the rule of faith, and so not derogate from the other epistles,`Ecclesia vetus has epistolas canonicas et catholicas appellavit, non ut aliis quidquam
adimeret, sed ut has illis contra nonnullorum sententias adjungeret.,—Junius in Judam,
p. 10.
but to join these to them. These things premised, I come, by God's assistance, to handle the epistle itself.
AN EXPOSITION WITH NOTES
UPON THE
EPISTLE OF JAMES.
CHAPTER I.
James, a servant of God, and of the Lord Jesus Christ, to the twelve
tribes which are scattered abroad, greeting.—James I. 1.
JAMES, there were two of this name, the son of Zebedee, and the
son of Alpheus; the latter is the author of this epistle, as in the prefatory discourse on the title more fully appeareth.
A servant of God.—The word δοῦλος is sometimes put to imply an
abject and vile condition, as that of a slave or bondman; so the apostle
Paul, when he saith, Gal. iii. 28, `bond or free are all one in Christ,
for bond he useth the word δοῦλος; and this great apostle thinketh
it an honour to be δοῦλος, the servant of God. The lowest ministry
and office about God is honourable.
But why not apostle? Grotius supposeth the reason to be because
neither James the son of Zebedee, nor James of Alpheus, was the
author of this epistle, but some third James; not an apostle, but
president of the presbytery at Jerusalem; but that we have disproved
in the preface. I answer, therefore: He mentioneth not his apostleship—1. Because there was no need, he being eminent in the opinion
and repute of the churches; therefore Paul saith, he was accounted a
pillar and main column of the Christian faith, Gal. ii. 9. Paul,
whose apostleship was enviously questioned, avoucheth it often. 2.
Paul himself doth not in every epistle call himself an apostle. Some
times his style is, `Paul, a prisoner of Jesus Christ, Philem. 1;
sometimes, `Paul, a servant of Christ, Phil. i. 1; sometimes nothing
but his name Paul is prefixed, as in 1 Thes. i. 1, and 2 Thes. i. 1.
It followeth, and of the Lord Jesus Christ. Some take both these
clauses in a conjoined sense, as applied to the same person, and read
it thus: A servant of Jesus Christ who is God and Lord; as indeed
this was one of the places urged by the Greek fathers for the God
head of Christ against the Arians. But our reading, which disjoineth the clauses, is to be preferred, as being least strained, and more suitable to the apostolic inscriptions; neither is the
dignity of Christ hereby impaired, he being proposed as an object of equal
honour with the Father; and as the Father is Lord, as well as Jesus Christ, so
Jesus Christ is God as well as the Father. Well, then, James is not only God's
servant by the right of creation and providence, but Christ's servant by the
right of redemption; yea, especially deputed by Christ as Lord, that is, as
mediator and head of the church, to do him service in the way of an apostle; and
I suppose there is some special reason of this disjunction, `a servant of God
and of Christ, to show his countrymen that, in serving Christ, he served the
God of his fathers, as Paul pleaded, Acts xxvi. 6, 7, that, in standing for
Christ, he did but stand for `the hope of the promise made unto the fathers,
unto which promise the twelve tribes, serving God day and night, hope to come.,
It followeth in the text, to the twelve tribes; that is, to the Jews
and people of Israel, chiefly those converted to the faith of Christ;
to these James writeth, as the `minister of the circumcision, Gal.
ii. 9. And he writeth not in Hebrew, their own tongue, but in
Greek, as being the language then most in use, as the apostle Paul
writeth to the Romans in the same tongue, and not in the Latin.
Which are scattered abroad; in the original, ταῖς ἐν τῇ διασπορᾷ,
to those which are in or of the dispersion. But what scattering or
dispersion is here intended? I answer, (1.) Either that which was
occasioned by their ancient captivities, and the frequent changes of
nations, for so there were some Jews that still lived abroad, supposed
to be intended in that expression, John vii. 35, `Will he go to the
dispersed among the Gentiles?, Or (2.) More lately by the persecution spoken of
in the 8th of the Acts. Or (3.) By the hatred of Claudius, who commanded all the
Jews to depart from Rome, Acts xviii. 2. And it is probable that the like was
done in other great cities. The Jews, and amongst them the Christians, being
every where cast out, as John out of Ephesus, and others out of Alexandria. Or
(4.) Some voluntary dispersion, the Hebrews living here and there among the
Gentiles a little before the declension and ruin of their state, some in
Cilicia, some in Pontus, &c. Thus the apostle Peter writeth, 1 Peter i. 1, `To
the strangers scattered throughout Pontus, Cappadocia, Asia, and Bithynia.,
Χαίρειν, greeting.—An usual salutation, but not so frequent in
scripture. Cajetan thinketh it profane and paganish, and therefore questioneth
the epistle, but unworthily. We find the same salutation sometimes used in holy
writ, as to the Virgin Mary, Luke i. 28: χαῖρε (the same word that is used
here), `Hail, thou that art highly favoured., So Acts xv. 23: `The apostles, and
elders, and brethren, send (χαίρειν) greeting to the brethren which are of the
Gentiles., Usually it is `grace, mercy, and peace, but sometimes `greeting.,
Observations out of this verse are these:—
Obs. 1. From that, James a servant of God, he was Christ's near
kinsman according to the flesh, and, therefore, by a Hebraism called
`The brother of the Lord, Gal. i. 19, not properly and strictly, as
Joseph's son, which yet was the opinion of some of the ancientsEusebius Epiphanius, Gregory Nissen, and others. by a former marriage, but his cousin. Well, then, `James, the Lord's kinsman, calleth himself
`the Lord's servant:, the note is, that
inward privileges are the best and most honourable, and spiritual
kin is to be preferred before carnal. Mary was happier, gestando
Christum corde quam utero—in having Christ in her heart rather
than her womb; and James in being Christ's servant, than his
brother. Hear Christ himself speaking to this point, Mat. xii.
47-49: `When one told him, Behold, thy mother and thy brethren
stand without desiring to speak with thee., Christ answered. `Who is
my mother, and who are my brethren? And he stretched forth his
hand to his disciples, and said, Behold my mother and my brethren;
for whosoever shall do the will of my Father which is in heaven, the
same is my brother, sister, and mother., The truest relation to
Christ is founded in grace, and we are far happier in receiving him
by faith, than in touching him by blood; and he that endeavours to
do his will may be as sure of Christ's love and esteem, as if he were
linked to him by the nearest outward relations.
Obs. 2. It is no dishonour to the highest to be Christ's servant.
James, whom Paul calleth `a pillar, calleth himself `a servant of
Christ;, and David, a king, saith, Ps. lxxxiv. 10, `I had rather be a
doorkeeper in the house of my God, than dwell in the tents of
wickedness., The office of the Nethinims, or doorkeepers in the
temple, was the lowest; and therefore, when the question was proposed what they should do with the Levites that had warped from
God to idols, God saith, `They shall bear their iniquity;, that is,
they shall be degraded, and employed in the lowest offices and minis
tries of the temple, which was to be porters and doorkeepers (see
Ezek. xliv. 10-13): yet saith David, `I had rather be a doorkeeper;, carnal honour and greatness is nothing to this. Paul was
`an Hebrew of the Hebrews, Phil. iii. 5; that is, of an ancient Hebrew race
and extraction, there being, to the memory of man, no proselyte in
his family or among his ancestors, which was accounted a very
great honour by that nation; yet, saith Paul, I count all σκύβαλα,
dung and dog's meat, in comparison of an interest in Christ, Phil. iii. 8.
Obs. 3. The highest in repute and office in the church yet are still
but servants: `James, a servant;, 2 Cor. iv. 1, `Let a man account
of us as of ministers of Christ., The sin of Corinth was man-worship, in giving an excess of honour and respect to those teachers
whom they admired, setting them up as heads of factions, and giving
up their faith to their dictates. The apostle seeketh to reclaim them
from that error, by showing that they are not masters, but ministers:
give them the honour of a minister and steward, but not that
dependence which is due to the master only. See 2 Cor. i. 24: `We
have not dominion over your faith, but are helpers of your joy., We
are not to prescribe articles of faith, but explain them. So the apostle
Peter bids the elders not to behave themselves as `lords over God's heritage, 1 Peter v. 3; not to master it over their consciences. Our
work is mere service, and we can but persuade; Christ must impose
upon the conscience. It is Christ's own advice to his disciples in
Mat. xxiii. 10: `Be not ye called masters, for one is your master, even
Christ., All the authority and success of our teaching is from our
Lord. We can prescribe nothing as necessary to be believed or done which is not
according to his will or word. In short, we come not in our own name, and must
not act with respect to our own ends; we are servants.
Obs. 4. A servant of God, and of Jesus Christ.—In all services we
must honour the Father, and the Son also: John v. 23, `God will
have all to honour the Son as they honour the Father;, that is, God will be honoured and worshipped only in Christ: John xiv. 1, `Ye
believe in God, believe also in me., Believing is the highest worship and
respect of the creature; you must give it to the Son, to the second person as
mediator, as well as to the Father. Do Duties so as you may honour Christ in
them; and so—
First, Look for their acceptance in Christ. Oh! it would be sad if
we were only to look to God the Father in duties. Adam hid himself,
and durst not come into the presence of God, till the promise of Christ.
The hypocrites cried, Isa. xxxiii. 14, `Who shall dwell with consuming fire?, Guilt can form no other thought of God by looking upon
him out of Christ; we can see nothing but majesty armed with wrath
and power. But now it is said, Eph. iii. 12, that `in Christ we have
access with boldness and confidence;, for in him those attributes,
which are in themselves terrible, become sweet and comfortable; as
water, which is salt in the ocean, being strained through the earth,
becometh sweet in the rivers; that in God which, out of Christ, striketh terror into the soul, in Christ begets a confidence.
Secondly, Look for your assistance from him. You serve God in Christ:—[1.] When you serve God through Christ: Phil. iv. 13, `I can do all
things, through Christ that strengtheneth me., When your own hands
are in God's work, your eyes must be to Christ's hands for support
in it: Ps. cxxiii. 2, `As the eyes of servants look to the hands
of their masters, &c.; you must go about God's work with his own
tools.
[2.] When ye have an eye to the concernments of Jesus Christ
in all your service of God, 2 Cor. v. 15. We must `live to him that
died for us;, not only to God in general, but to him, to God that died
for us. You must see how you advance his kingdom, propagate his
truth, further the glory of Christ as mediator.
[3.] When all is done for Christ's sake. In Christ God hath
a new claim in you, and ye are bought with his blood, that ye may be
his servants. Under the law the great argument to obedience was God's sovereignty: Thus and thus ye shall do,
`I am the Lord;, as in Lev.
xix. 37, and other places. Now the argument is gratitude, God's love, God's love in Christ:
`The love of Christ constraineth us, 2 Cor.
v. 14. The apostle often persuades by that motive—Be God's servants
for Christ's sake.
Obs. 5. To the twelve tribes which are scattered abroad.—God
looks after his afflicted servants: he moveth James to write to the
scattered tribes: the care of heaven flourisheth towards you when
you wither. A man would have thought these had been driven away
from God's care, when they had been driven away from the sanctuary.
Ezek. xi. 16, `Thus saith the Lord, though I have cast them far off
among the heathen, and have scattered them among the countries, yet will I be to them as a little sanctuary in the places where they
come., Though they wanted the temple, yet God would be a little
sanctuary. He looks after them, to watch their spirits, that he may
apply seasonable comforts; and to watch their adversaries, to prevent
them with seasonable providences. He looketh after them to watch
the seasons of deliverance, `that he may gather her that was driven
out, Micah iv. 6, and make up `his jewels, Mal. iii. 17, that seemed
to be carelessly scattered and lost.
Obs. 6. God's own people may be dispersed, and driven from their
countries and habitations. God hath his outcasts: he saith to Moab, `Pity my outcasts, Isa. xvi. 4. And the church complains,
`Our in
heritance is turned to strangers, Lam. v. 2. Christ himself had not
where to lay his head; and the apostle tells us of some `of whom the
world was not worthy, that `they wandered in deserts, and mountains,
and woods, and caves, Mark, they wandered in the woods (it is
Chrysostom's note) ἀλλὰ καὶ ἐκεὶ ὄντες ἔφευγον—Chrysostom in Heb. xi. the retirement and
privacy of the wilderness did not yield them a quiet and safe abode.
So in Acts viii. 4, we read of the primitive believers, that `they were
scattered abroad everywhere., Many of the children of God in these
times have been driven from their dwellings; but you see we have no
reason to think the case strange.
Obs. 7. To the twelve tribes which are scattered abroad.—There
was something more in their scattering than ordinary: they were a people whom
God for a long time had kept together under the wings of providence. That which
is notable in their scattering is:—
1. The severity of God's justice; the twelve tribes are scattered—his own people. It is ill resting on any privileges, when God's Israel
may be made strangers. Israel was all for liberty; therefore God
saith, `I will feed them as a lamb in a large place, Hosea iv. 16. God
would give them liberty and room enough. As a lamb out of the fold
goeth up and down bleating in the forest or wilderness, without comfort and companion, in the midst of wolves and the beasts of the desert
liberty enough, but danger enough!—so God would cast them out of
the fold, and they should live a Jew here and a Jew there, thinly
scattered and dispersed throughout the countries, among a people
whose language they understood not, and as a lamb in the midst of
the beasts of prey. Oh! consider the severity of God's justice; certainly it is a great sin that maketh a loving father cast a child out of
doors. Sin is always driving away and casting out; it drove the
angels out of heaven, Adam out of paradise, and Cain out of the
church, Gen. iv. 12, 16, and the children of God out of their dwellings:
Jer. ix. 19, `Our dwellings have cast us out., Your houses will
be weary of you when you dishonour God in them, and you will be
driven from those comforts which you abuse to excess; riot doth but
make way for rapine. You shall see in the 6th of Amos, when they
were at ease in Sion, they would prostitute David's music to their
sportiveness and common banquets: Amos vi. 5, `They invent to themselves instruments of music like David.,
But for this God threateneth
to scatter them, and to remove them from their houses of luxury
and pleasure. And when they were driven to the land of a stranger, they were served in their own kind; the Babylonians would have
temple-music: Ps. cxxxvii. 3, `Now let us have one of your
Hebrew songs:, nothing but a holy song would serve their profane
sport. And so in all such like cases, when we are weary of God in
our houses and families, our houses are weary of us. David's house was
out of order, and then he was forced to fly from it, 2 Sam. xv. Oh!
then, when you walk in the midst of your comforts, your stately
dwellings and houses of pomp and pleasure, be not of Nebuchadnezzar's spirit, when he walked in the palace of Babylon, and said, Dan.
iv. 30, `Is not this great Babel, which I have built?,—pride grew
upon him by the sight of his comforts; not of the spirit of those Jews
who, when they dwelt within ceiled houses, cried, `The time to build
the Lord's house is not come, Hag. i. 1,2. They were well, and at
ease, and therefore neglected God;—but of David's spirit, who, when
he went into his stately palace, serious thoughts and purposes of
honouring God arose within his spirit: 2 Sam. vii. 2, `Shall I dwell
in a house of cedar, and the ark of God dwell within curtains?,
Observe the different workings of their spirits. Nebuchadnezzar, walking in his palace, groweth proud:
`Is not this great Babel, which I
have built?, The Jews, in their ceiled houses, grow careless: `The
time to build the Lord's house is not come., David, in his curious
house of cedar, groweth religious: What have I done for the ark of
God, who hath done so much for me? Well, then, honour God in
your houses, lest you become the burdens of them, and they spue you
out. The twelve tribes were scattered.
2. The infallibility of his truth; they were punished `as their
congregation had heard;, as the prophet speaketh, Hosea vii. 11, 12. In
judicial dispensations, it is good to observe not only God's justice, but
God's truth. No calamity befell Israel but what was in the letter
foretold in the books of Moses; a man might have written their
history out of the threatenings of the law. See Lev. xxvi. 33: `If
ye walk contrary unto me, I will scatter you among the heathens, and
will draw a sword after you., The like is threatened in Deut. xxviii.
64: `And the Lord shall scatter you from one end of the earth unto
another among all the people., And you see how suitable the event was
to the prophecy; and therefore I conceive James useth this expression
of `the twelve tribes, when that distinction was antiquated, and the
tribes much confounded, to show that they, who were once twelve
flourishing tribes, were now, by the accomplishment of that prophecy,
sadly scattered and mingled among the nations.
3. The tenderness of his love to the believers among them; he hath
a James for the Christians of the scattered tribes, In the severest
ways of his justice he doth not forget his own, and he hath special
consolations for them when they lie under the common judgment.
When other Jews were banished, John, amongst the rest, was banished
out of Ephesus into Patmos, a barren, miserable rock or island; but
there he had those high revelations, Rev. i. 9. Well, then, wherever
you are, you are near to God; he is a God at hand, and a God afar
off:^ when you lose your dwelling, you do not lose your interest in
Christ; and you are everywhere at home, but there where you are
strangers to God.
Ver. 2. My brethren, count it all joy when you fall into divers temptations.
My brethren.—A usual compellation in the scriptures, and very
frequent in this epistle, partly because of the manner of the Jews, who
were wont to call all of their nation brethren, and partly because of
the manner of the ancient Christians,See Tertul. in Apol. cap. 39, Justin Mart. in fine Apol. 2, and Clement. Alexand.
lib. v. Stromat. who in courtesy used to call
the men and women of their society and communion brothers and
sisters; partly out of apostolical kindness, and that the exhortation
might be seasoned with the more love and good-will.
Count it; that is, though sense will not find it so, yet in spiritual
judgment you must so esteem it.
All joy; that is, matter of chief joy. Πᾶσαν,
all is thus used in
the writings of the apostles, as in 1 Tim. i. 15, πάσης ἀποδοχῆς ἄξιος, `worthy of all acceptation, that is, of chief acceptation.
When ye fall, ὅταν περιπέσητε.—The word signifies such troubles
as come upon us unawares, as sudden things do most discompose the
mind. But however, says the apostle, `when ye fall, and are suddenly
circumvented, yet you must look upon it as a trial and matter of great
joy; for though it seemeth a chance to us, yet it falleth under the
ordination of God.
Divers.—The Jewish nation was infamous, and generally hated,
especially the Christian Jews, who, besides the scorn of the heathen,
were exercised with sundry injuries, rapines, and spoils from their
own brethren, and people of their own nation, as appeareth by the Epistle of Peter, who wrote to the same persons that our apostle doth;
and also speaketh of `divers or manifold temptations, 1 Peter i. 6.
And again by the Epistle to the Hebrews, written also to these dispersed tribes: see Heb. x. 34,
`Ye took joyfully the spoiling of your
goods, that is, by the fury of the multitude and base people, against
whom the Christians could have no right.
Temptations.—So he calleth afflictions, which to believers are of that
use and habitude.
The observations are:—
Obs. 1. My brethren.—Christians are linked to one another in the
bond of brotherhood. It was an ancient use, as I showed before, for
Christians of the same communion to call one another brothers and
sisters, which gave occasion of scorn to the heathen then. Quod fratres
nos vocamus, infamant, saith Tertullian; and it is still made matter
of reproach: what scoff more usual than that of holy brethren? If
we will not keep up the title, yet the affection which becomes the relation should not cease. The term hinteth duty to all sorts of Christians; meekness to those that excel in gifts or office, that they may
be not stately and disdainful to the meanest in the body of Christ—it
is Christ's own argument, `Ye are brethren, Mat. xxiii. 8: and it
also suggesteth love, and mutual amity. Who should love more than
those that are united in the same head and hope? Eodem sanguine
Christi glutinati, as Augustine said of himself and his friend Alipius;
that is, cemented with the same blood of Christ. We are all travelling homeward, and expect to meet in the same heaven: it would be sad that brethren should `fall out by the way, Gen. xlv. 24. It was
once said, Aspice, ut se mutuo diligunt Christiani!—See how the
Christians love one another! (Tertul. in Apol. cap. 39.) But alas! now we may
say, See how they hate one another!
Obs. 2. From that count it, miseries are sweet or bitter according
as we will reckon of them. Seneca said, Levis est dolor si nihil opinio
adjecerit—our grief lieth in our own opinion and apprehension of
miseries. Spiritual things are worthy in themselves, other things
depend upon our opinion and valuation of them. Well, then, it standeth us much upon to make a right judgment; therein lieth our misery
or comfort; things are according as you will count them. That your
judgments may be rectified in point of afflictions, take these rules.
1. Do not judge by sense: Heb. xii. 11, `No affliction for the
present seemeth joyous, but grievous, &c. Theophylact observeth,Theoph.
in loc. that
in this passage two words are emphatical,
πρὸς τὸ παρὸν and
δοκεῖ, for
the present and seemeth; for the present noteth the feeling and experience of sense, and seemeth the apprehension and dictate of it: sense
can feel no joy in it, and sense will suggest nothing but bitterness and
sorrow; but we are not to go by that count and reckoning. A Christian liveth above the world, because he doth not judge according to
the world. Paul's scorn of all sublunary accidents arose from his
spiritual judgment concerning them: Rom. viii. 18, `I reckon that
the sufferings of this present world are not worthy to be compared
with the joys that shall be revealed in us., Sense, that is altogether
for present things, would judge quite otherwise; but saith the apostle, `I reckon, i.e., reason by another manner of rule and account: so
Heb. xi. 26, it is said, that `Moses esteemed the reproach of Christ
better than the treasures of Egypt:, his choice, you see, was founded
in his judgment and esteem.
2. Judge by a supernatural light. Christ's eye-salve must clear
your sight, or else you cannot make a right judgment: there is no
proper and fit apprehension of things till you get within the veil, and
see by the light of a sanctuary lamp: 1 Cor. ii. 11, `The things of
God knoweth no man, but by the Spirit of God., He had said before,
ver. 9, `Eye hath not seen, ear hath not heard, &c.; i.e., natural senses
do not perceive the worth and price of spiritual privileges; for I suppose the apostle speaketh not there of the incapacity of our understandings to conceive of heavenly joys, but of the unsuitableness of
spiritual objects to carnal senses. A man that hath no other light
but reason and nature, cannot judge of those things; God's riddles
are only open to those that plough with God's heifer: and it is by
God's Spirit that we come to discern and esteem the things that are
of God; which is the main drift of the apostle in that chapter. So
David, Ps. xxxvi. 9, `In thy light we shall see light;, that is, by his
Spirit we come to discern the brightness of glory or grace, and the
nothingness of the world.
3. Judge by supernatural grounds. Many times common grounds
may help us to discern the lightness of our grief, yea, carnal grounds;
your counting must be an holy counting. Those in the prophet said, `The bricks are fallen, but we will build with hewn stones, Isa. ix. 10. It is a misery, but we know how to remedy it; so many despise
their troubles: we can repair and make up this loss again, or know
how to deal well enough with this misery. All this is not `a right
judgment, but `vain thoughts;, so the prophet calleth their carnal
debates and reasonings: Jer. iv. 14, `How long shall vain thoughts
lodge within thee?, that is, carnal shifts and contrivances, by which
they despised the judgment, rather than improved it. True judging
and counting always followeth some spiritual discourse and reasoning,
and is the result of some principle of faith or patience; as thus, it is a
misery, but God will turn it to our good. God's corrections are sharp,
but we have strong corruptions to be mortified; we are called to great
trials, but we may reckon upon great hopes, &c.
Obs. 3. From that all joy; afflictions to God's people do not only
minister occasion of patience, but great joy. The world hath no reason
to think religion a black and gloomy way: as the apostle saith, `The
weakness of Christ is stronger than the strength of men, 1 Cor. i. 25;
so grace's worst is better than the world's best; `all joy, when in
divers trials! A Christian is a bird that can sing in winter as well
as in spring; he can live in the fire like Moses's bush; burn, and not
be consumed; nay, leap in the fire. The counsel of the text is not a
paradox, fitted only for notion and discourse, or some strain and reach
of fancy; but an observation, built upon a common and known experience: this is the fashion and manner of believers, to rejoice in their
trials. Thus Heb. x. 34, `Ye took the spoiling of your goods joy
fully;, in the midst of rifling and plundering, and the incivilities of
rude and violent men, they were joyful and cheerful. The apostle
goeth one step higher: 2 Cor. vii. 4, `I am exceeding joyful in all our
tribulation, Mark that
ὑπερπερισσεύομαι τῇ χαρᾷ, I superabound
or overflow in joy. Certainly a dejected spirit liveth much beneath the
height of Christian privileges and principles. Paul in his worst estate
felt an exuberancy of joy: `I am exceeding joyful;, nay, you shall see
in another place he went higher yet: Rom. v. 3, `We glory in tribulations,
καυχώμεθα; it noteth the highest joy—joy with a boasting and
exultation; such a ravishment as cannot be compressed. Certainly a
Christian is the world's wonder, and there is nothing in their lives but
what men will count strange; their whole course is a riddle, which
the multitude understandeth not, 2 Cor. vi. 10: `As sorrowful, yet
always rejoicing;, it is Paul's riddle, and may be every Christian's motto and symbol.
Object. 1. But you will say, Doth not the scripture allow us a sense
of our condition? How can we rejoice in that which is evil? Christ's soul was
`heavy unto death.,
Solut. I answer—1. Not barely in the evil of them; that is so far
from being a fruit of grace, that it is against nature: there is a
natural abhorrency of that which is painful, as we see in Christ himself: John xii. 27, `My soul is troubled; what shall I say? Father,
save me from this hour, &c. As a private person, Christ would
manifest the same affections that are in us, though as mediator, he
freely chose death and sufferings; the mere evil is grievous. Besides,
in the sufferings of Christ there was a concurrence of our guilt taken
into his own person and of God's wrath; and it is a known rule,
Coelestis ira quos premit miseros facit, humana nullos. No adversary
but God can make us miserable; and it is his wrath that putteth a
vinegar and gall into our sufferings, not man's.
2. Their joy is from the happy effects, or consequents, or comforts,
occasioned by their sufferings. I will name some.
[1.] The honour done to us; that we are singled out to bear witness to the truths of Christ:
`To you it is given to suffer, Phil. i. 29.
It is a gift and an act of free-grace: to be called to such special service is
an act of God's special favour, and so far from being a matter of
discouragement, that it is a ground of thanksgiving: 1 Peter iv. 16, `If any man
surfer as a Christian, let him glorify God in this behalf:, not accuse God by
murmuring thoughts, but glorify him. This consideration had an influence upon
the primitive saints and martyrs. It is said, Acts v. 41, that `they went away
rejoicing that they were counted worthy to suffer for Christ: `in the original,
ὅτι κατηξιώθησαν ἀτιμασθῆναι, that they were honoured to be dishonoured
for Christ. It is a great dignity and honour put upon us to be drawn
out before angels and men as champions for God and his truth; and
this will warrant our joy. So Christ himself: Mat. v. 12, `When
men say all manner of evil against you falsely, and for my name's sake, rejoice and be exceeding glad, Luke hath it,
`Rejoice, and
leap for joy, Luke vi. 23; which noteth such exsiliency of affection
as is stirred up by some sudden and great comfort.
[2.] The benefit the church receiveth. Resolute defences gain upon
the world. The church is like an oak, which liveth by its own
wounds, and the more limbs are cut off, the more new sprouts.`Τεμνόμενον θάλλει καὶ τῷ σιδηρῷ ἀντάγωνίζεται,—Naz. in. Orat. Tertullian saith, The heathen's cruelty was the great bait and motive by
which men were drawn into the Christian religion;`Exquisitior quaeque
crudelitas vestra illecebra est; magis sectae, plures efficimur, quoties metimur a vobis,—&c.
Tertul. in Apol. and Austin`Ligabantur, includebantur, caedebantur, torquebantur, urebantur, laniabautur, trucidabantur et tamen multiplicabantur.,—Aug. lib. xxii.
de Civit. Dei, c. 6.
reckoneth up all the methods of destruction by which the heathen
sought to suppress the growth of Christianity, but still it grew the
more; they were bound, butchered, racked, stoned, burned, but still
they were multiplied. The church was at first founded in blood, and it
thriveth best when it is moistened with blood; founded in the blood
of Christ, and moistened or watered, as it were, with the blood of the
martyrs. Well, then, they may rejoice in this, that religion is more
propagated, and that their own death and sufferings do any way contribute to the life and nourishing of the church.
[3.] Their own private and particular comforts. God hath consolations proper for martyrs, and his children under trials.Philip, the Landgrave of Hesse, being asked how he could endure his long and
tedious imprisonment, `Professus est se divinas martyrum consolationes sensisse.,—Manlius. Let me
name a few. Sometimes it is a greater presence of the word: 1 Thes.
i. 6, `Ye received the word with much affliction, and joy in the
Holy Ghost., Great affliction! but the gospel will counterpoise all.
Usually it is a clear evidence and sight of their gracious estate. The
sun shineth many times when it raineth; and they have sweet glimpses of God's favour when their outward condition is most gloomy and sad:
`When men revile you, and persecute you, rejoice, for yours is the
kingdom of heaven, Mat. v. 10. God cleareth up their right and
interest—yours. So also distinct hopes and thoughts of glory. Martyrs, in the act of suffering and troubles, have not only a sight of
their interest, but a sight of the glory of their interest. There are
some thoughts stirred up in them which come near to an ecstasy, a
happy pre-union of their souls and their blessedness, and such a fore-enjoyment of heaven as giveth them a kind of dedolency in the midst
of their trials and sufferings. Their minds are so wholly swallowed
up with the things that are not seen, that they have little thought or
sense of the things that are seen; as the apostle seemeth to intimate,
2 Cor. iv. 18. Again, they rejoice because of their speedy and swifter
passage into glory. The enemies do them a courtesy to rid them out
of a troublesome world. This made the ancient Christians to rejoice
more when they were condemned than absolved;`Magis damnati quam absoluti gaudemus.,—Tertul. in Apol. to kiss the stake, and
thank the executioner, because of their earnest desires to be with Christ.
So Justin Martyr (Apol. 1, adversus Gentes), Gratias agimus quod
a molestis dominis liberemur—we thank you for delivering us from
hard taskmasters, that we may more sweetly enjoy the bosom of
Jesus Christ.
Object. 2. But some will say, My sufferings are not akin to martyrdom;
they come not from the hand of men, but providence, and are for my
own sins, not for Christ.
Solut. I answer—It is true there is a difference between afflictions
from the hand of God, and persecutions from the violence of men.
God's hand is just, and guilt will make the soul less cheerful; but
remember the apostle's word is divers trials; and sickness, death of
friends, and such things as come from an immediate providence, are
but trials to the children of God. In these afflictions there is required
not only mourning and humbling, but a holy courage and confidence: Job v. 22, `At destruction and famine shalt thou laugh.,
There is a holy greatness of mind, and a joy that becometh the saddest providences. Faith should be above all that befalleth us; it is
its proper work to make a believer triumph over every temporary accident. In ordinary crosses there are many reasons of laughing and
joy; as the fellow-feeling of Christ; if you do not suffer for Christ,
Christ suffereth in you, and with you. He is afflicted and touched
with a sense of your afflictions. It is an error in believers to think
that Christ is altogether unconcerned in their sorrows, unless they be
endured for his name's sake, and that the comforts of the gospel are
only applicable to martyrdom. Again, another ground of joy in ordinary crosses is, because in them we may have much experience of grace,
of the love of God, and our own sincerity and patience; and that is
ground of rejoicing: Rom. v. 3, `We rejoice in tribulation, knowing
that tribulation worketh patience, and patience experience., The rule
holdeth good in all kinds of tribulations or sufferings; they occasion
sweet discoveries of God, and so are matter of joy. See also 2 Cor.
xii. 9, 10, `I glory in infirmities, and `take pleasure in infirmities,
that the power of Christ may rest upon me., They are happy occasions to discover more of God to us, to give us a greater sense and
feeling of the power of grace; and so we may take pleasure m them.
Lastly, all evils are alike to faith; and it would as much misbecome
a Christian hope to be dejected with losses, as with violence or persecution. You should walk so that the world may know you can live
above every condition, and that all evils are much beneath your hopes.
Well, then, from all that hath been said we see that we should with
the same cheerfulness suffer the will of Christ as we should suffer
for the name of Christ.
Obs. 4. From that, when ye fall, observe that evils are the better borne
when they are undeserved and involuntary; that is, when we fall into
them, rather than draw them upon ourselves. It was Tertullian's error to say that afflictions were to be sought
and desired. The creature never knoweth when it is well; sometimes we question God's love, because we have no afflictions, and anon, because we have no
thing but afflictions. In all these things we must refer ourselves to
God's pleasure, not desire troubles, but bear them when he layeth
them on us. Christ hath taught us to pray, `Lead us not into temptation;, it is but a fond presumption to cast ourselves upon it. Philastrius speaketh of some that would compel men to kill them out of an
affectation of martyrdom; and so doth Theodoret.Theod. lib. iv. Haeret. Fabul. This was a mad
ambition, not a true zeal; and no less fond are they that seek out
crosses and troubles in the world, rather than wait for them, or by
their own violences and miscarriages draw just hatred upon themselves. Peter's rule is: `Let none of you suffer as an evil-doer, 1
Peter iv. 15. We lose the comfort of our sufferings when there is
guilt in them.
Obs. 5. From that divers, God hath several ways wherewith to exercise
his people. Divers miseries come one in the neck of another, as the
lunatic in the gospel `fell sometimes in the water, sometimes in the fire;,
so God changeth the dispensation, sometimes in this trouble, sometimes
in that. Paul gives a catalogue of his dangers and sufferings: 2 Cor.
xi. 24-28, `In perils of waters, in perils of robbers, in perils by mine
own countrymen, in perils by the heathen, in perils in the wilderness,
in perils in the city, in perils in the sea, in perils among false brethren.,
Crosses seldom come single. When God beginneth once to try,
he useth divers ways of trial; and indeed there is great reason.
Divers diseases must have divers remedies. Pride, envy, coveteousness, worldliness, wantonness, ambition, are not all cured by the same
physic. Such an affliction pricks the bladder of pride, another checks
our desires, that are apt to run out in the way of the world, &c. Do
not murmur, then, if miseries come upon you, like waves, in a continual
succession. Job's messengers came thick and close one after another,
to tell of oxen, and house, and camels, and sons, and daughters, and
all destroyed, Job i.; messenger upon messenger, and still with a
sadder story. We have `divers lusts, Titus iii. 3, and, therefore, have
need of `divers trials., In the 6th of the Revelations one horse cometh
after another—the white, the pale, the black, the red. When the
sluice is once opened, several judgments succeed in order. In the
4th of Amos, the prophet speaks of blasting, and mildew, and cleanness of teeth, pestilence, and war; all these judgments one after
another. So Christ threatens Jerusalem with `wars and rumours of
wars;, and addeth: `There shall be famine, and pestilences, and
earthquakes in divers places, Mat. xxiv. 7. Oh! then, `Stand in
awe, and sin not, Ps. iv. When the first brunt is over, you cannot
say, `the bitterness of death is past;, other judgments will have
their course and turn. And learn, too, from hence, that God hath
several methods of trial—confiscation, banishment, poverty, infamy,
reproach; some trials search us more than others. We must leave
it to his wisdom to make choice. Will-suffering is as bad as will-worship.
Obs. 6. From that word temptations, observe, that the afflictions of
God's people are but trials. He calleth them not afflictions or persecutions, but
`temptations, from the end for which God sendeth them.
The same word is elsewhere used: 2 Peter ii. 9, `God knoweth how
to deliver the godly out of temptation., Now affliction is called
temptation, not in the vulgar sense, as temptation is put for an occasion or inducement to sin, but in its proper and native signification,
as it is taken for trial and experience; and so we have it positively
asserted that this is the end of God: Deut. viii. 16, `He fed thee with
manna in the wilderness, to humble thee and prove thee, and do thee
good at the latter end., The afflictions of the saints are not judgments, but corrections or trials—God's discipline to mortify sin, or his
means to discover grace; to prove our faith, love, patience, sincerity,
constancy, &c. Well, then, behave thyself as one under trial. Let
nothing be discovered in thee but what is good and gracious. Men
will do their best at their trial; oh! watch over yourselves with the
more care that no impatience, vanity, murmuring, or worldliness of
spirit may appear in you.
Ver. 3. Knowing this, that the trial of your faith
worketh patience.
Here is the first argument to press them to joy in afflictions, taken
partly from the nature, partly from the effect of them. The nature
of them—they are a `trial of faith;, the effect or fruit of them—they
beget or `work patience., Let us a little examine the words.
Knowing.—It either implieth that they ought to know, as Paul saith
elsewhere: 1 Thes. iv. 13, `I would not have you ignorant, brethren,
concerning them that are asleep in the Lord, &c. So some suppose
James speaketh as exhorting: Knowing, that is, I would have you
know; or else it is a report; knowing, that is, ye do know, being taught
by the Spirit and experience; or rather, lastly, it is a direction, in
which the apostle acquainteth them with the way how the Spirit
settleth a joy in the hearts of persecuted Christians, by a lively knowledge, or spiritual discourse, by acting their thoughts upon the
nature and quality of their troubles; and so knowing is distinctly considering.
That the trial of your faith.—Here is a new word used for afflictions; before it was
πειρασμοῖς, temptations, which is more general.
Here it is δοκίμιον, trial, which noteth such a trial as tendeth to
approbation. But here ariseth a doubt, because of the seeming contradiction between Paul and James. Paul saith,
Rom. v. 4, that patience worketh δοκιμὴν, trial or experience; and James seemeth
to invert the order, saying, that δοκίμιον, `trial or experience worketh
patience., But I answer—(1.) There is a difference between the
words: there it is δοκιμὴ; here, δοκίμιον; and so fitly rendered there
experience—here, trial. (2.) There Paul speaketh of the effect of suffering, experience of God's help, and the comforts of his Spirit, which
work patience; here, of the suffering itself, which, from its use and
ordination to believers, he calleth trial, because by it our faith and
other graces are approved and tried.
Of your faith; that is, either of your constancy in the profession of
the faith, or else of faith the grace, which is the chief tiling exercised
and approved in affliction.
Worketh patience.—The original word is κατεργάζεται, perfecteth
patience. But this is a new paradox—how affliction or trial, which is the cause
of all murmuring or impatience, should work patience!
I answer—(1.) Some expound the proposition of a natural
patience, which, indeed, is caused by the mere affliction; when we are used to
them, they are the less grievous. Passions being blunted by continual exercise,
grief becometh a delight. But I suppose this is not in the aim of the apostle;
this is a stupidity, not a patience. (2.) Then, I suppose the meaning is, that
our trials minister matter and occasion for patience. (3.) God's blessing must
not be excluded. The work of the efficient is often given to the material cause,
and trial is said to do that which God doth. By trial he sanctifieth afflictions
to us, and then they are a means to beget patience. (4.) We must not forget the
distinction between punishment and trial. The fruit of punishment is despair and
murmuring, but of trial, patience and sweet submission. To the wicked every
condition is a snare. They are corrupted by prosperity, and dejected by
adversity;`Eum nulla adversitas dejicit, quem nulla prosperitas corrumpit.,—Greg. Mor. but to the godly every estate is a blessing. Their prosperity
worketh thanksgiving, their adversity patience. Pharaoh and Joram grew the more
mad for their afflictions, but the people of God the more patient. The same fire
that purgeth the corn bruiseth the stalk or reed, and in that fire in which the
chaff is burnt gold sparkleth.`Ignis non est diversus et diversa agit; paleam in cineres vertit; auro sordes tollit.,—Aug. in Ps. xxxi. So true is that of the psalmist: Ps. xi. 5,
`The Lord trieth the righteous; but the wicked, and him that loveth violence,
his soul hateth., Well, then, the sum of all is, that afflictions serve to
examine and prove our faith, and, by the blessing of God, to bring forth the
fruit of patience, as the quiet fruit of righteousness is ascribed to the rod,
Heb. xii. 11, which is indeed the proper work of the Spirit. He saith, `The
chastening yieldeth the peaceable fruit of righteousness to them that are
exercised thereby;, as our apostle saith, `The trial worketh patience.,
The notes are these:—
Obs. 1. From that knowing, ignorance is the cause of sorrow.
When we do not rightly discern of evils, we grieve for them. Our
strength, as men, lieth in reason; as Christians, in spiritual discourse.
Paul was instructed, Phil. iv. 11, and that made him walk with such
an equal mind in unequal conditions. Solomon saith, Prov. xxiv. 5,
`A wise man is strong, yea, a man of knowledge increaseth strength;,
and he saith afterwards, ver. 10, `If thou faintest in affliction, thy
strength is but small;, that is, thou hast but little prudence or knowledge. There lieth the weakness of our spirits. Children are scared with
every trifle. Did we know what God is, and whereto his dealings tend,
we should not faint. Well, then, labour for a right discerning. To help
you, consider:—(1.) General knowledge will not serve the turn. The
heathens had τὸ γνωστὸν, excellent notions concerning God in the general, Rom i. 19; but they were
`vain in their imaginations, ver. 21—ἐν τοῖς διαλογίσμοις, in their practical inferences, when they were to bring down their knowledge to particular cases and experiences.
They had a great deal of knowledge in general truths, but no prudence
to apply them to particular exigences and cases. Many can discourse
well in the general; as Seneca, when he had the rich gardens, could persuade to
patience, but fainted when himself came to suffer.`Senecae praedivitis hortos.,—Juvenal. So Eliphaz chargeth it upon Job, that he was able to instruct and strengthen
others, `But now it is come upon thee, and thou faintest; it toucheth
thee, and thou art troubled, Job iv. 45. Therefore it must not only be
a knowledge, but a prudence to make application of general truths, that
in particular cases we may not be disturbed and discomposed. (2.) Our
knowledge must be drawn out in actual thoughts and spiritual discourse. This bringeth in seasonable succour and relief to the soul,
and therein lieth our strength. Observe it, and you shall always find
that the Spirit worketh by seasonable thoughts. Christ had taught the
apostles a great many comforts, and then he promiseth, John xiv.
26, `The Comforter shall come; καὶ ἀναμνήσει, and he shall bring all
things to your remembrance which I shall say to you., That is the
proper office of the Comforter, to come in with powerful and seasonable thoughts to the relief of the soul. The apostle ascribeth their
fainting to `forgetting the consolation, Heb. xii. 5. Nay, observe it
generally throughout the word—our strength in duties or afflictions
is made to lie in our distinct and actual thoughts. Would we mortify corruptions? It is done by a present acting of the thoughts, or
by spiritual discourse; therefore the apostle saith, Rom. vi. 6, `Knowing this, that our old man is crucified with him;, so would we bear
afflictions cheerfully. See Heb. x. 34, `Ye took it joyfully, knowing
that you have a better and more enduring substance;, and Rom. v.
3, `Knowing that tribulation worketh experience., And so in many
other places of scripture we find that the Spirit helpeth us by awakening and stirring up proper thoughts and discourses in the mind. (3.)
Those thoughts which usually beget patience are such as these:—(1st.)
That evils do not come by chance, or the mere fury of instruments,
but from God. So holy Job: `The arrows of the Almighty are with
in me, Job vi. 4. Mark, `the arrows of the Almighty, though Satan
had a great hand in them, as you may see, Job ii. 7—God's arrows,
though shot out of Satan's bow. And then, (2d.) That where we see
anything of God, we owe nothing but reverence and submission; for
he is too strong to be resisted, too just to be questioned, and too good
to be suspected. But more of this in the fifth chapter.
Obs. 2. From that δοκίμιον, the trial, the use and ordination of
persecution to the people of God is trial. God maketh use of the worst
instruments, as fine gold is cast into the fire, the most devouring element. Innocency is best tried by iniquity.`Probatio innocentiae nostrae est iniquitas vestra.,—Tertul. in Apol. But why doth God try
us? Not for his own sake, for he is omniscient; but either—(1.) For
our sakes, that we may know ourselves. In trials we discern the sincerity of grace, and the weakness and liveliness of it; and so are less
strangers to our own hearts. Sincerity is discovered. A gilded potsherd may shine till it cometh to scouring. In trying times God
heateth the furnace so hot, that dross is quite wasted; every interest
is crossed, and then hirelings become changelings. Therefore, that
we may know our sincerity, God useth severe ways of trial. Sometimes
we discover our own weakness, Mat. xiii.; we find that faith weak in
danger which we thought to be strong out of danger; as the blade in the
stony ground was green, and made a fair show till the height of sum
mer. Peter thought his faith impregnable, till the sad trial in the
high priest's hall, Mat. xxvi. 69. In pinching weather weak persons
feel the aches and bruises of their joints. Sometimes we discern the
liveliness of grace. Stars shine in the night that lie hid in the day. It
is said, Rev. xiii. 10, `Here is the patience and faith of the saints;, that is, the time when these graces are exercised, and discovered in
their height and glory. Spices are most fragrant when burnt and
bruised, so have saving graces their chiefest fragrancy in hard times.
The pillar that conducted the Israelites appeared as a cloud by day,
but as a fire by night. The excellency of faith is beclouded till it be
put upon a thorough trial. Thus for ourselves, that we may know
either the sincerity, or the weakness, or the liveliness of the grace that
is wrought in us. (2.) Or for the world's sake. And so, (1st.) for the
present to convince them by our constancy, that they may be confirmed in the faith, if weak and staggering, or converted, if altogether
uncalled. It was a notable saying of Luther, Ecclesia totum mundum convertit sanguine et oratione—the church converteth the
whole
world by blood and prayer. We are proved, and religion is proved,
when we are called to sufferings. Paul's bonds made for the furtherance of the gospel: Phil. i. 12, 13, `Many of the brethren
waxed confident in my bonds, and are much more bold to speak the
word without fear., In prosperous times religion is usually stained
with the scandals of those that profess it; and then God bringeth on great
trials to honour and clear the renown of it again to the world, and usually
these prevail. Justin Martyr was converted by the constancy of the Christians (Niceph. lib. iii. cap. 26). Nay, he himself
confesseth it.Justin Mart, in Apol. 2, circa finem. When he saw the Christians so willingly choose death,
he reasoned thus within himself: Surely these men must be honest, and
there is somewhat eminent in their principles. So I remember the
author of the Council of Trent saith concerning Anne de Burg, a
senator of Paris, who was burnt for Protestantism, that the death and
constancy of a man so conspicuous did make many curious to know
what religion that was for which he had courageously endured punishment, and so the number was much increased.See Hist. of the Council of Trent, p. 418, 2d edit. (2d.) We are tried with a respect to the day of judgment: 1 Peter i. 7, `That the trial
of your faith may be found to praise and honour in the day of Christ's appearing., God will justify faith before all the world, and the crown
of patience is set upon a believer's head in that solemn day of Christ.
You see the reasons why God trieth.
Use. Well, then, it teacheth us to bear afflictions with constancy
and patience; God trieth us by these things. For your comfort consider four things:—(1.) God's aim in your afflictions is not destruction,
but trial; as gold is put into the furnace to be fined, not consumed.
Wicked men's misery is `an evil, and an only evil, Ezek. vii. 5. In
their cup there is no mixture, and their plagues are not to fan, but
destroy. But to godly men, miseries have another property and habitude: Dan. xi.
35, `They shall fall to try, and to purge, and to make white;, that is, in times
of many persecutions, as was that of Antiochus, the figure of Antichrist. (2.)
The time of trial is appointed: Dan. xi. 35, `They shall fall to try, and to
purge, and to make white, even to the time of the end, because it is yet for a
time appointed., You are not in the furnace by chance, or at the will of your
enemies; the time is appointed, set by God. (3.) God sitteth by the furnace
prying and looking after his metal: Mal. iii. 3, `He shall sit as a refiner and
purifier of silver., It notes his constant and assiduous care, that the fire be
not too hot, that nothing be spilt and lost. It is a notable expression that of
Isa. xlviii. 9, 10: `For my praise will I refrain; I have refined thee, but not
as silver;, that is, not so thoroughly. Silver or gold is kept in the fire till
the dross be wholly wrought out of it: if we should be fined as silver, when
should we come out of the furnace? Therefore God saith he will `choose us in the furnace, though
much dross still remain. (4.) Consider, this trial is not only to approve,
but to improve; we are tried as gold, refined when tried: so 1 Peter i.
7, `That the trial of your faith, being much more precious than gold
that perisheth;, or more clearly in Job xxiii. 10, `When he hath
tried me, I shall come forth as gold: `the drossy and scorious part or
matter is severed, and the corruptions that cleave close to us are purged
and eaten out.
Obs. 3. From that, your faith. The chief grace which is tried in
persecution is faith: so in 1 Peter i. 7, `That the trial of your faith,
being more precious, &c. Of all graces Satan hath a spite at faith,
and of all graces God delighteth that the perfection of it should be
discovered. Faith is tried, partly because it is the radical grace that
keepeth in the life of a Christian: Hab. ii. 4, `The just shall live by
faith: `we work by love, but live by faith; partly because this is the
grace most exercised, sometimes in keeping the soul from using ill
means, and unlawful courses: Isa. xxviii. 16, `He that believeth doth
not make haste;, that is, to help himself before God will. It is believing that maketh the soul stand to its proof and trial: Heb. xi. 35,
`By faith those that were tortured would not accept deliverance;, that is, which was offered to them upon ill terms, of refusing God and
his service. Sometimes it is exercised in bringing the soul to live
upon gospel-comforts in the absence of want of worldly, and to make
a Christian to fetch water out of the rock when there is none in the
fountain. Many occasions there are to exercise faith, partly because it is the grace most oppugned and assaulted; all other graces march
under the conduct of faith: and therefore Satan's cunning^is to fight,
not against small or great, but to make the brunt and weight of his
opposition to fall upon this grace: nay, God himself seemeth an enemy, and it is
faith's work to believe him near, when to sense he is gone and withdrawn. Well,
then:—
Use 1. You that have faith, or pretend to it, must look for trials.
Graces are not crowned till they are exercised; never any yet went to
heaven without combats and conflicts. Faith must be tried before it
be `found to praise and honour., It is very notable, that wherever
God bestoweth the assurance of his favour, there presently followeth
some trial: Heb. x. 32, `After ye were illuminated, ye endured a great
fight of afflictions., Some are cast upon troubles for religion soon after
their first conversion, like these, as soon as illuminated. When Christ
himself had received a testimony from heaven, presently Satan
tempteth him: `This is my beloved Son;, and presently he cometh
with an, `If thou be the Son of God,—Mat. iii. 17, with Mat. iv. 1,
3: after solemn assurance he would fain make you question your
adoption. So see Gen. xxii. 1: `It came to pass that after these things
God did tempt Abraham., What things were those? Solemn intercourses between him and God, and express assurance from heaven that
the Lord would be his God, and the God of his seed. When the castle
is victualled, then look for a siege.
Use 2. You that are under trials, look to your faith. Christ knew
what was most likely to be assailed, and therefore telleth Peter, Luke
xxii. 32, `I have prayed for thee, that thy faith fail not., When
faith faileth, we faint; therefore we should make it our chief work to
maintain faith. Chiefly look after two things:—(1.) Hold fast your
assurance in the midst of the saddest trials: in the furnace call God
Father: Zech. xiii. 21, `I will bring them through the fire, and they
shall be refined as silver and gold is tried: and they shall say, The Lord
is my God., Let not any hard dealing make you mistake your Father's affection. One special point of faith, under the cross, is the faith of our
adoption: Heb. xii. 5, `The exhortation speaketh to you as children; my
son, despise not the chastening of the Lord., It is the apostle's own note
that the afflicted are styled by the name of sons. Christ had a bitter
cup, but saith lie, My Father hath put it into my hands: John xviii.
11, `The cup which my Father hath given me, shall I not drink of
it?, It is a bitter cup, but he is still my Father. (2.) The next work
of faith is, to keep your hopes fresh and lively: believers always
counter-balance the temptation with their hopes. There is no grief
or loss so great, but faith knoweth how to despise it in the hope of the
reward: therefore the apostle describeth faith to be, Heb. xi. 1,
ὑπόστασις τῶν ἐλπιζομένων, `the substance of things hoped for;, because it giveth a reality and present being to things absent and to
come, opposing hope to the temptation, and making the thing hoped
for as really to exist in the heart of the believer as if it were already
enjoyed. Well, then, let faith put your hopes in one balance, when
the devil hath put the world, with the terrors and profits of it, in the
other; and say, as Paul, λογίζομαι, `I reckon, or compute, that the
sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us., Rom. viii. 18. All this is nothing
to our hopes: what is this to glory to come?
Obs. 4. From that κατεργάζεται,
worketh or perfecteth, many trials
cause patience, that is, by the blessing of God upon them. Habits are
strengthened by frequent acts; the more you act grace, the stronger;
and often trial puts us upon frequent exercise: the apostle saith, chastening `yieldeth the quiet fruit of righteousness,
τοῖς γεγυμνασμένοις,
to them that are exercised thereby, Heb. xii. 11. The fruit of patience
is not found after one affliction or two, but after we are exercised and
acquainted with them: the yoke after a while beginneth to be well
settled, and by much bearing, we learn to bear with quietness, for use
perfecteth; as we see those parts of the body are most solid that are
most in action,`Ferendo discimus perferre; solidissima pars est corporis, quam frequens usus agitavit.,—Seneca. and trees often shaken are deeply rooted. Well, then:
(1.) It showeth how careful you should be to exercise yourselves under
every cross; by that means you come to get habits of grace and
patience: neglect causeth decay, and God withdraweth his hand from
such as are idle: in spirituals, as well as temporals, `diligence maketh
rich, Prov. x. 4. (2.) It showeth that if we murmur or miscarry in
any providence, the fault is in our own hearts, not in our condition.
Many blame providence, and say they cannot do otherwise, their
troubles are so great and sharp. Oh! consider, trials, yea, many trials,
where sanctified, work patience: that which you think would cause
you to murmur, is a means to make you patient. The evil is in the
unmortifiedness of your affections, not in the misery of your condition.
By the apostle's rule, the greater the trial the greater the patience,
for the trial worketh patience. There is no condition in the world
but giveth occasion for the exercise of grace.
Obs. 5. From that patience, the apostle comforteth them with
this argument, that they should gain patience; as if that would make
amends for all the smart of their sufferings. The note is, that it is
an excellent exchange to part with outward Comforts for inward graces.
Fiery trials are nothing if you gain patience. Sickness, with patience,
is better than health; loss, with patience, is better than gain. If
earthly affections were more mortified, we should value inward enjoyments and experiences of God more than we do. Paul saith, 2 Cor.
xii. 9, `I will glory in my infirmities, that the power of Christ may
rest upon me: `misery and calamities should be welcome, because
they gave him further experiences of Christ. Certainly, nothing
maketh afflictions burthensome to us but our own carnal affections.
Obs. 6. From the same, we may observe more particularly, that
patience is a grace of an excellent use and value. We cannot be
Christians without it; we cannot be men without it: not Christians,
for it is not only the ornament, but the conservatory of other graces.
How else should we persist in well-doing when we meet with grievous
crosses? Therefore the apostle Peter biddeth us, 2 Peter i. 5, 6, to `add to faith, virtue; to virtue, knowledge;
to knowledge, temperance; to temperance, patience., Where are all the requisites of true
godliness? It is grounded in faith, directed by knowledge; defended, on the
right hand, by temperance against the allurements of the world; on the left, by patience against the hardships of the world. You see
we cannot be Christians without it; so, also, not men. Christ saith, `In patience possess your souls, Luke xxi. 19. A man is a man, and
doth enjoy himself and his life by patience: otherwise we shall but
create needless troubles and disquiets to ourselves, and so be, as it
were, dispossessed of our own lives and souls that is, lose the comfort
and the quiet of them.
Ver. 4. But let patience have her perfect work, that you may be
perfect and entire, wanting in nothing.
Here he cometh to show what patience is right, by way of exhortation, pressing them to perseverance, integrity, and all possible perfection. I will open what is difficult in the verse.
Ἔργον τέλειον, her perfect work. For the opening of this, know
that in the apostle's time there were divers that with a great deal of
zeal bore out the first brunt, but being tired, either with the diversity
or the length of evils, they yielded and fainted; therefore he wisheth
them to tarry till patience were thoroughly exercised, and its perfection
discovered. The highest acts of graces are called the perfection of
them: as of Abraham's faith we say, in ordinary speech, there was a
perfect faith; so when patience is thoroughly tried by sundry and
long afflictions, we say there is a perfect patience. So that the perfect
work of patience is a resolute perseverance, notwithstanding the length,
the sharpness, and the continual succession of sundry afflictions. One
trial discovered patience in Job; but when evil came upon evil, and he bore all
with a meek and quiet spirit, that discovered patience perfect, or sufficiently
exercised. It followeth:—
That you may be perfect and entire, wanting in nothing. The
apostle's intent is not to assert a possibility of perfection in Christians: `We all fail in many things, James iii. 2. And all that we have
here is but in part: 1 Cor. xiii. 9, 10, `We know in part, and we
prophesy in part; but when that which is perfect is come, then that
which is in part shall be done away., Here grace must needs be
imperfect, because the means are imperfect. But his meaning is either
that we should be sincere, as sincerity is called perfection in scripture:
Gen. xvii. 1, `Walk before me, and be thou perfect;, so it is in the
original and marginal reading, what in our translation is, `be thou
upright;, or else it is meant of the perfection of duration and perseverance; or rather, lastly, that perfection is intended which is called
the perfection of parts,—that we might be so perfect, or entire, that
no necessary grace might be lacking—that, having other gifts, they
might also have the gift of patience, and the whole image of Christ
might be completed in them—that nothing might be wanting which is
necessary to make up a Christian. Some, indeed, make this a legal
sentence, as implying what God may in justice require, and to what
we should in conscience aim to wit, exact perfection, both in parts
and degrees. It is true this is beyond our power; but because we
have lost our power, there is no reason God should lose his right. It
is a saying of Austin,Aug. in lib. de Corrept. et Grat. c. 3.
O homo, in praeceptione cognosce quid debeas
habere, et in correptione cognosce tuo te vitio non habere. Such precepts serve to show God's right, and quicken us to duty, and humble us with the sense of our own weakness. So much God might require,
and so much we had power to perform, though we have lost it by our
own default. This is true, but the former interpretations are more
simple and genuine.
The notes are these:—
Obs. 1. The perfection of our graces is not discovered till we are
put upon many and great trials. As a pilot's skill is discerned in a
storm, so is a Christian's grace in many and great troubles.`Gubernatoris artem tranquillum mare et obsequens ventus non ostendit; adversi
aliquid incurrat oportet, quod animum probet.,—Sen. ad Marc. c. 5. Well,
then, in all that doth befall you, say, Yet patience hath not had its
perfect work. Expectation of a worse thing maketh lesser troubles
more comportable; yet trust and patience is not drawn out to the
height. The apostle saith, Heb. xii. 4, `Yet ye have not resisted
unto blood, striving against sin., Should we faint in a lesser trial,
before the perfect work cometh to be discovered? Job was in a sad
condition, yet he putteth a harder case: Job xiii. 15, `If he should
kill me, yet I will trust in him: `in a higher trial I should not faint
or murmur.
Obs. 2. That the exercise of grace must not be interrupted till it be
full and perfect—till it come to ἔργον τέλειον, a perfect work. Ordinary spirits may be a little raised for a time, but they fall by and by
again: Gal. v. 7, `Ye did run well; who hindered you?, You were
in a good way of faith and patience, and went happily forward; but
what turned you out of the way? Implying there was as little, or
rather less, reason to be faint in the progress as to be discouraged in
the beginning. Common principles may make men blaze and glare
for a while, yet afterward they fall from heaven like lightning. It is
true of all graces, but chiefly of the grace in the text. Patience must
last to the end of the providence, as long as the affliction lasteth; not
only at first, but when your evils are doubled, and the furnace is
heated seven times hotter. Common stubbornness will bear the first
onset, but patience holdeth out when troubles are continued and
delayed. The apostle chideth the Galatians because their first heat
was soon spent: Gal. iii. 3, `Are ye so foolish? having begun in the
spirit, are ye made perfect in the flesh?, It is not enough to begin;
our proceedings in religion must be answerable to our beginnings.`Non incepisse sed perfecisse virtutis est.,—Aug. ad Frat. in Eremo. Ser. 8.
To falter and stagger after much forwardness,`Turpe est cedere oneri, et luctari cum officio quod semel recepisti; non est vir fortis
et strenuus qui laborem fugit, nec crescit illi animus ipsa rerum difficultate.,—Seneca. showeth we are `not
fit for the kingdom of God, Luke ix. 62. The beasts in the prophet
always went forward (see Ezek. i. 11); and crabs, that go backward,
are reckoned among unclean creatures, Lev. xi. 10. Nero's first five
years are famous; and many set forth well, but are soon discouraged. Liberius, the Bishop of Home, was zealous against the Arians, and
was looked upon as the Samson of the church, the most earnest
maintainer of orthodoxism; suffered banishment for the truth; but
alas! he after failed, and to recover his bishopric (saith BaroniusBaronius ad annum Christi, 357.),
sided with the Arians. Well, then, while you are in the world, go on
to a more perfect discovery of patience, and follow them that, `through faith, and a continued patience, have inherited the promises, Heb.
vi .12.
Obs. 3. That Christians must aim at, and press on to perfection.
The apostle saith, `That ye may be perfect and entire, nothing wanting, (1.) Christians will be coveting, and aspiring to, absolute
perfection. We are led on to growth by this aim and desire: they hate
sin so perfectly, that they cannot be quiet till it be utterly abolished.
First, they go to God for justification, ne damnet, that the damning
power of sin may be taken away; then for sanctification,
ne regnet,
that the reigning power of sin may be destroyed; then for glorification,
ne sit, that the very being of it may be abolished. And as they are
bent against sin with a mortal and keen hatred, so they are carried on
with an earnest and importunate desire of grace. They that have
true grace will not be contented with a little grace; no measures will
serve their turn. `I would by any means attain to the resurrection
of the dead, saith Paul, Phil. iii. 11; that is, such a state of grace as
we enjoy after the resurrection. It is a metonymy of the subject for
the adjunct. Free grace, you see, hath a vast desire and ambition;
it aimeth at the holiness of the glorious and everlasting state; and,
indeed, this is it which makes a Christian to press onward, and be so
earnest in his endeavours; as Heb. vi. 1, with 4, `Let us go on to
perfection;, and then ver. 4, `It is impossible for those that were
once enlightened, &c., implying that men go back when they do not
go on to perfection; having low aims, they go backward, and fall off.
(2.) Christians must be actually perfect in all points and parts of
Christianity. As they will have faith, they will have patience; as
patience, love and zeal. In 1 Peter i. 15, the rule is, `Be ye holy, as I
am holy, in all manner of conversation., Every point and part of life
must be seasoned with grace, therefore the apostle saith,
ἐν πάσῃ ἀναστροφῇ, in every creek and turning of the conversation: so 2 Cor.
viii. 7, `As ye abound in everything, in faith, and utterance, and
knowledge, and in all diligence, see that ye abound in this grace also., Hypocrites are always lacking in one part or another. The Corinthians
had much knowledge and utterance, and little charity; as many professors pray much, know much, hear much, but do not give much;
they do not `abound in this also., As Basil saith in his sermon
ad Divites, I know many that fast, pray, sigh,
πάσαν τὴν ἀδάπανον εὐλάβειαν ἐκδιανυμένους, love all cheap acts of religion, and such as cost
nothing but their own pains, but are sordid and base, withholding from
God and the poor, τὶ ὀφέλος τουτοῖς τῆς λοίπης ἀρετῆς. What profit
have they in their other graces when they are not perfect? There is
a link and cognation between the graces; they love to go hand in
hand, to come up as in a dance, and consort, as some expound the
apostle's word, ἐπιχορηγήσατε: 2 Peter i. 5, `Add to faith, virtue., Ac.
One allowed miscarriage or neglect may be fatal. Say, then, thus
within yourselves—A Christian should be found in nothing wanting.
Oh! but how many sad defects are there in my soul! if I were
weighed in God's balance, I should be found much wanting! Oh,
strive to be more entire and perfect. (3.) They aim at the perfection
of duration, that, as they would be wanting in no part of duty, so in
no part of their lives. Subsequent acts of apostasy make our former crown to wither; they lose what they have wrought, 2 John 8. All
their spiritual labour formerly bestowed is to no purpose, and whatever
we have done and suffered for the gospel, it is, in regard of God, lost
and forgotten. So Ezek. xviii. 24, `When he turneth to iniquity, all
the righteousness that he hath done shall not be mentioned., As under
the law, if a Nazarite had defiled himself, he was to begin all anew:
Num. vi. 12, `The days that were before shall be lost, because his
separation was denied;, as if he had fulfilled the half part of his vow,
or three parts of his vow, yet all was to be null and lost upon every
pollution, and he was to begin again. So it is in point of apostasy;
after, by a solemn vow and consecration, we have separated ourselves
to Christ, if we do not endure to the end, all the righteousness, zeal,
and patience of our former profession is forgotten.
Ver. 5. If any of you lack wisdom, let him ask of God, that giveth
to all men liberally, and upbraideth not; and it shall be given him.
The apostle, having spoken of bearing afflictions with a mind above
them, cometh here to prevent an objection, which might be framed
thus: This is a hard saying, to keep up the spirit not only in patience,
but joy; when all things are against us, who can abide it? .Duty is
soon expressed, but how shall we get it practised? The apostle
granteth it is hard, and it will require a great deal of spiritual skill
and wisdom, which, if you want (saith he), God will furnish you, if
you ask it of him; and upon this occasion digresseth into the rules
and encouragements of prayer: in this verse he encourageth them by
the nature and promise of God. But to the words.
If any of you—This if doth not argue doubt, but only inferreth a
supposition.Non dubitantis est, sed supponentis. But why doth the apostle speak with a supposition?
Who doth not lack wisdom? May we not ask, in the prophet's question, `Who is wise? who is prudent?, Hosea xiv. 9.
I answer—(1.) Such
expressions do more strongly aver and affirm a thing, as Mal. i. 6: `If
I be a father, where is my honour? If I be a master, where is my
fear?, Not as if God would make a doubt of these things, but such suppositions are the strongest affirmations, for they imply a presumption
of a concession: you will all grant, I am a father and a master, &c.
So here, if you lack wisdom: you will grant you all lack this skill. So
Rom. xiii. 9, `If there be any other commandment, &c. The apostle
knew there was another commandment, but he proceeded upon that
grant. So 2 Thes. i. 6, εἴπερ, `If it be a righteous thing, &c. The
apostle taketh it for granted it is righteous to render tribulation to
the troubler, and proceedeth upon that grant: and therefore we render
it affirmatively, `seeing it is, &c. So James v. 15, `If he hath committed sins.,
Why, who hath not? It is, I say, a proceeding upon a
presumption of a grant. (2.) All do not lack in a like manner: some
want only further degrees and supplies; therefore, if you lack; with
a supposition, if you lack it wholly, or only more measures.
Wisdom. It is to be restrained to the circumstances of the text, not
taken generally: he intendeth wisdom or skill to bear afflictions; for
in the original the beginning of this verse doth plainly catch hold of
the heel of the former, ἐν μηδενὶ λειπόμενοι
and then εἰ δέ τις ὑμῶν λείπεται—`lacking nothing, and presently, `if any of you lack.,
Let him ask it; that is, by serious and earnest prayer.
Of God; to whom our addresses must be immediate.
That giveth to all men.—Some suppose it implieth the natural
beneficence and general bounty of God, as indeed that is an argument
in prayer; God, that giveth to all men, will not deny his saints: as the
psalmist maketh God's common bounty to the creatures to be aground
of hope and confidence to his people, Ps. cxlv. 16, `Thou satisfiest
the desire of every living thing;, and upon this his trust groweth,
ver. 19, `He will fulfil the desires of them that fear him., He that
satisfieth every living thing certainly will satisfy his own servants.
There is a general bounty of God, which though liberally dispensed,
yet is not specially. But this sense the context will not bear. By all
men, then, may be understood all kinds of persons—Jew, Greek, or
barbarian, high or low, rich or poor. God giveth not with a respect
to outward excellency; he giveth to all men: or else, (3.) and so most
suitably to the context, to all askers, all that seek him with earnestness
and trust; however, it is thus generally expressed, that none might
be discouraged, but apply himself to God with some hope.
Liberally.—The word in the original is ἁπλῶς, which properly signifieth
simply, but usually in matters of this nature it is taken for
bountifully. I note it the rather to explain many other places; as
Mat. vi. 22: Christ would have the `eye single, that is, bounteous,
not looking after the money we part with: so Rom. xii. 8, `He that
giveth, let him do it ἐν ἁπλότητι, with simplicity, we read, but in the
margin, `liberally, or bountifully., So Acts ii. 46, `They did eat their
bread with all singleness of heart;, that is, bounteously, liberally, as
we translate the word in other places, as 2 Cor. viii. 2, `The riches
of your singleness, we translate `liberality:, so 2 Cor. ix. 11, the
same word is used for bounty; and this word simplicity is so often put
for bounty, to show—(1.) That it must come from the free and single
motion of our hearts; as they that give sparingly give with a hand
half shut and a heart half willing; that is, not simply, with a native
and free motion. (2.) That we must not give deceitfully, as serving
our own ends, or with another intent than our bounty seemeth to hold
forth: so God gives simply, that is, as David expresseth it, 2 Sam.
vii. 21, according to his own heart.
And upbraideth no man.—Here he reproveth another usual blemish
of man's bounty, which is to upbraid others with what they have done
for them, and that eateth out all the worth of a kindness: the laws
of courtesy requiring that the receiver should remember, and the
giver forget:`Haec beneficii inter duos lex est, alter oblivisci debet dati statim,
alter accepti nunquam.,—Sen. de Beneficiis. but God upbraideth
not. But you will say, what is the
meaning then of those expostulations concerning mercies received?
and why is it said, Mat. xi. 20, `Then he began to upbraid the cities, in which
many of his mighty works were done,? Because of this
objection, some expound this clause one way, some another; some
suppose it implieth he doth not give proudly, as men use to do, up
braiding those that receive with their words or looks: so God upbraideth not, that is, doth not disdainfully reject the asker, or twit him
with his unworthiness, or doth not refuse because of present failings, or former infirmities. But I think it rather noteth God's indefatigableness to do good: ask as oft as you will, he upbraideth you not
with the frequency of your accesses to him: he doth not twit us with
asking, though he twitteth us with the abuse of what we have received upon asking. He doth upbraid, not to begrudge his own
bounty, but to bring us to a sense of our shame, and to make us own
our ingratitude.
And it shall be given him.—Besides the nature of God, here he
urgeth a promise, `Let him ask of God, and it shall be given him., The descriptions of God help us to form right thoughts of him, and
the promise, to fasten upon him by a sure trust.
The notes are these:—
Obs. 1. That all men are concluded and shut up under an estate of
lacking: `If any of you., This supposition, as we showed before, is
a universal affirmative. God's wisdom suffereth the creatures to lack,
because dependence begetteth observance; if we were not forced to
hang upon heaven, and live upon the continued supplies of God, we
would not care for him. We see this—the less sensible men are of the
condition of mankind, the less religious. Promises usually invite
those that are in want, because they are most likely to regard them: Isa. lv. 1.
`Ho, every one that thirsteth, and he that hath no money;, Mat. xi. 28, `The weary and heavy laden., In the 5th of Matthew,
`The poor in spirit, and `they that hunger and thirst after righteousness: `being humbled by their own wants and needs, they are most
pliable to God's offers. Well, then, do not think your lot is above the
lot of the rest of the creatures. God only is αὐτάρκης, self-happy, self-sufficient; other things are encompassed with wants, that they may
look after him: Ps. cxlv. 15, 16, `The eyes of all things are upon
thee, and thou satisfiest the desire of every living thing., The creatures are made up of desires, that their eyes may be upon God.
Certainly they want most that want nothing: be sensible of your condition.
Obs. 2. From that lack, want and indigence put us upon prayer,
and our addresses to heaven begin at the sense of our own needs.
The father should not have heard from the prodigal, had he not `begun
to be in want, Luke xv. 16. Observe it: the creature first beginneth
with God out of self-love. The first motive and allurement is the
supply of our wants. But, remember, it is better to begin in the
flesh and end in the spirit, than to begin in the spirit and end in the
flesh. It is well that God sanctifieth our self-love to so blessed a
purpose. If there had not been so many miseries, of blindness,
lameness, possessions, palsies, in the days of Christ's flesh, there
would not have been such great resort to him. The first motive is
want.
Obs. 3. From that wisdom, considered with respect to the context; and the note is, that there is need of great wisdom for the right
managing of afflictions. Cheerful patience is a holy art and skill
which a man learneth of God: `I have learned to abound, and to be
abased, Phil. iv. 10. Such an hard lesson needeth much learning.
There is need of wisdom in several respects:—(1.) To discern of God's end in it,
to pick out the language and meaning of the dispensation: Micah vi. 9, `Hear the rod., Every providence hath a voice, though
sometimes it be so still and low that it requireth some skill to hear
it. Our spirits are most satisfied when we discern God's aim in
everything. (2.) To know the nature of the affliction, whether it be
to fan or to destroy; how it is intended for our good; and what uses
and benefits we may make of it: `Blessed is the man whom thou chastisest, and teachest out of thy law, Ps. xciv. 12. The rod is
a blessing when instruction goeth along with it (3.) To find out
your own duty; to know the things of obedience in the day of them: `Oh! that thou wert wise in this thy day, Luke xix. 41. There are
seasonable and proper duties which become every providence: it is
wisdom to find them out; to know what to do in every circumstance.
(4.) To moderate the violences of our own passions.`Sapiens ad omnem incursum munitus et intentus, non si paupertas, non si ignominia, non si dolor impetum faciant, pedem referet; iuterritus et contra
illa ibit et inter
illa.,—Seneca. He that liveth
by sense, will, and passion, is not wise. Skill is required of us to
apply apt counsels and comforts, that our hearts may be above the
misery that our flesh is under. The Lord `giveth counsel in the
reins, and that calmeth the heart. Well, then: (1.) Get wisdom, if
you would get patience. Men of understanding have the greatest
command of their affections. Our hastiness of spirit cometh from
folly, Prov. xiv. 29; for where there is no wisdom, there is nothing
to counterbalance affection. Look, as discretion sets limits to anger,
so it doth to sorrow. Solomon saith, Prov. xix. 11, `The discretion
of a man deferreth his anger;, so it doth check the excesses of his
grief. (2.) To confute the world's censure; they count patience, simplicity, and meekness under injuries, to be but blockishness and
folly. No; it is a calmness of mind upon holy and wise grounds; but it is no new
thing with the world to call good evil, and to baptize graces with a name of their own fancying. As the astronomers
call the glorious stars bulls, snakes, dragons, &c., so they miscall
the most shining and glorious graces. Zeal is fury; strictness,
nicety; and patience, folly! And yet James saith, `If any lack wisdom, meaning patience. (3.) Would ye be accounted wise? Show it
by the patience and calmness of your spirits. We naturally desire to
be thought sinful rather than weak. `Are we blind also?, John ix. 40.
We all affect the repute of wisdom, and would not be accounted
blind or foolish. Consider, a man of boisterous affections is a fool,
and he that hath no command of his passions hath no understanding.
Obs. 4. From that of God, in all our wants we must, immediately repair to God. The scriptures do not direct us to the shrines of
saints, but to the throne of grace. You need not use the saints, intercession; Christ hath opened a way for you into the presence of the
Father.
Obs. 5. More particularly observe, wisdom must be sought of God.
He is wise, the fountain of wisdom, an unexhausted fountain. His
stock is not spent by misgiving. See Job xxxii. 8, `There is a spirit
in man; but the inspiration of the Almighty giveth understanding., Men have the faculty, but God giveth the light, as the dial is capable of showing the time of the day when the sun shineth on it. It is a
most spiritual idolatry to `lean to our own understanding., True
wisdom is a divine ray, and an emanation from God. Men never
obtain it but in the way of a humble trust. When we see our
insufficiency and God's all-sufficiency, then the Lord undertaketh for
us, to direct us and guide us: Prov. iii. 5, 6, `Acknowledge the Lord
in all thy ways, and he shall direct thy paths., When men are conceited, and think to relieve their souls by their own thoughts and
care, they do but perplex themselves the more. God will be acknowledged, that is, consulted with, in all our undertakings and conflicts,
or else we shall miscarry. The better sort of heathens would not
begin anything of moment without asking counsel at the oracle. As
all wisdom is to be sought of God, so especially this wisdom, to bear
afflictions. There is nothing more abhorrent from reason than to
think ourselves happy in misery. We must go to another school
than that of nature. I confess reason and nature may offer some
rules that may carry a man far in the art of patience; but what is an
inferior or grammar school to a university? The best way will be,
not to go to nature, but Christ, `in whom are hid all the treasures
of wisdom and knowledge, Col. ii. 3.
Obs. 6. From that let him ask, God will have everything fetched
out by prayer; he giveth nothing without asking. It is one of the
laws according to which heaven's bounty is dispensed: Ezek. xxxvi.
37, `I will be sought to by the house of Israel for this thing., God
will have us see the author of every mercy by the way of obtaining
it. It is a comfort and a privilege to receive mercies in a way of
duty; it is better to ask and not receive, than to receive and not ask.Clem. Alex. lib. vii. Strom.
Prayer coming between our desires and the bounty of God is a
means to beget a due respect between him and us: every audience
increaseth love, thanks, and trust, Ps. cxvi. 1, 2. We usually wear
with thanks what we win by prayer; and those comforts are best improved which we receive upon our knees. Well, then, wisdom and
every good gift is an alms—you have it for the asking. Mercies at `that rate do not cost dear. Oh! who would not be one of that
number whom God calleth his suppliants? Zeph. iii. 10; of `the generation of
them that seek him,? Ps. xxiv. 6.
Obs. 7. Asking yieldeth a remedy for the greatest wants. Men
sit down groaning under their discouragements, because they do not look further
than themselves. Oh! you do not know how you may speed in asking. God humbleth
us with much weakness, that he may put us upon prayer. That is easy to the
Spirit which is hard to nature. God requireth such obedience as is above the
power of our natures, but not above the power of his own grace. It was a good
saying that, Da quod jubes, et jube quod vis—Give what thou commandest, and
command what thou wilt. If God command anything above nature, it is to bring you
upon your knees for grace. He loveth to command that you may be forced to ask;
and, indeed, if God hath commanded, you may be bold to ask. There is a promise
goeth hand-in-hand with every precept: `Let him ask.,
Obs. 8. That giveth. God's dispensations to the creatures are carried in the way of a gift. Who can make God his debtor, advantage his being, or perform an act that may be obliging and
meritorious? Usually God bestoweth most upon those who, in the
eye of the world, are of least desert, and least able to requite him.
Doth not he invite the worst freely? Isa. lv. 1, `He that hath no
money, come and buy, without money and without price., Nazianzen,Greg. Naz. Orat. 40, de Baptismo, circa med.
I remember, notably improveth this place, ὤ τῆς εὐχολίας τοῦ συναλλάγματος—Oh, this easy way of contract!
δίδωσιν ἥδιον ἢ λαμβάνουσιν ἕτεροι—he giveth more willingly than others
sell; ὤνιον σοὶ τὸ θελῆσαι μόνον τὸ ἄγαθον—if thou wilt but accept, that is all the
price; though you have no merits, nothing in yourselves to encourage
you, yet will you accept? So in the Gospel, the blind and the lame
were called to the wedding, Mat. xxii. Whatever is dispensed to
such persons must needs be a gift. Well, then, silence all secret
thoughts, as if God did see more in you than others, when he
poureth out more of himself to you. Merit is so gross a conceit, that,
in the light of the gospel, it dareth not appear in so many downright
words; but there are implicit whisperings, some thoughts which are
verba mentis, the words of the mind, whereby we think that there is
some reason for God's choice; and therefore it is said, Deut. ix. 4,
`Say not in thy heart, For my own righteousness:, as you dare not
say it outwardly, so do not say it in your hearts. Be not conscious
to the sacrilege of a privy silent thought that way.
Obs. 9. To all men. The proposals of God's grace are very general
and universal. It is a great encouragement that in the offer none are
excluded. Why should we, then, exclude ourselves? Matt. xi. 28,
4 Come unto me, all ye that are weary and heavy laden., Mark, poor
soul, Jesus Christ maketh no exceptions. He did not except thee that
hast an heavy load and burden of guilt upon thy back: `Come, all ye.,
So here; the lack is general, `If any;, and the supply is general, `He
giveth to all men., God never told thee that this was never intended
to thee, and that thy name was left out of the Lamb's book. And it
is a base jealousy to mistrust God without a cause.
Obs. 10. From that liberally, God's gifts are free and liberal.
Many times he giveth more than we ask, and our prayers come far
short of what grace doth for us. There is an imperfect modesty in our
thoughts and requests. We are not able to rise up to the just excess
and infiniteness of the divine goodness. The apostle saith, God will `do above what we can ask or think, Eph. iii. 20. As it is good to
observe how the answers of prayer have far exceeded the desires of the
creature, which usually are vast and capacious, let me give you some
instances. Solomon asked wisdom, and God gave liberally; he gave
him wisdom, and riches, and honour in great abundance, 1 Kings iii.
13. Jacob asked but food and raiment for his journey, and God multiplieth him from his staff into two bands, Gen. xxviii. 20, with xxxii.
10. Abraham asked but one son, and God gave him issue as the stars
in the heavens, and the sand on the sea-shore. Gen. xv. with xxii. Saul
came to Samuel for the asses, and he heareth news of a kingdom. The
prodigal thought it much to be received as an hired servant, and the
father is devising all the honour and entertainment that possibly he can for him—the calf, the ring, the robe, &c., Luke xv. In Mat. xviii. 26,
the debtor desired but forbearance for a little time: `Have a little
patience, and I will pay thee all: `and in the next verse his master `forgave the debt., Certainly God's bounty is too large for our
thoughts. The spouse would be drawn after Christ, but the King
brought her into his chambers, Cant. i. 4. David desired to be delivered out of the present danger: Ps. xxxi. 4,
`Pull me out of the
net;, and God advanced him to honour and dignity: `Thou hast put
my feet in a large room, ver. 8. Well, then: (1.) Do not straiten God
in your thoughts: `Open your mouths, and I will fill them, Ps. lxxxi.
10. God's hand is open, but our hearts are not open. The divine
grace, like the olive-trees in Zechariah, is always dropping; but we
want a vessel. That expression of the virgin is notable: Luke i. 46, `My heart doth magnify the Lord, μεγαλύνει, that is, make more
room for God in my thoughts. When God's bounty is not only ever-flowing, but overflowing, we should make our thoughts and hopes as
large and comprehensive as possibly they can be. When the King of
glory is drawing nigh, they are bidden to set open the doors, Ps. xxiv.
7. No thoughts of ours can search out God to perfection; that is,
exhaust and draw out all the excellency and glory of the Godhead;
but certainly we should rise and ascend more in our apprehensions.
(2.) Let us imitate our heavenly Father, give liberally, ἁπλῶς—that
is the word of the text—with a free and a native bounty: give
simply, not with a double mind. Some men have a backward and a
close heart, liberal only in promises. Consider, God doth not feed
you with empty promises. Others eye self in all their kindness, make
a market of their charity;Ἐμπορίαν μᾶλλον ἤ χάριν ποιοῦσιν.,—Isocrates.
this is not simply, and according to the
divine pattern. Some men give grudgingly, with a divided mind, half
inclining, half forbearing; this is not like God neither. Others give
in guile, and to deceive men;`Non est sportula quae negotiatur.,—Martial. it is kindness to their hurt, δῶρα ἄδωρα,
giftless gifts;—their courtesy is most dangerous.Timeo Danaos, et dona ferentes. Give like your
heavenly Father, liberally, simply.
Obs. 11. From that and upbraideth not. Men are apt to do so, but
God giveth in another manner. Observe from hence, First, in the
general, that God giveth quite in another manner than man doth. It
is our fault to measure infiniteness by our last, and to muse of God
according as we use ourselves. The soul, in all her conclusions, is
directed by principles and premises of sense and experience; and
because we converse with limited natures and dispositions, therefore
we do not form proper and worthy thoughts of God. It was the gross
idolatry of the heathens to `turn the glory of the incorruptible God
into the image of a man., Rom. i. 23; that is, to fancy God according to
the shape and figure of our bodies. And so it is the spiritual idolatry
of Christians to fancy God according to the model and size of their own
minds and dispositions. I am persuaded there doth nothing disadvantage us so much in believing as this conceit that `God is altogether
like ourselves, Ps. 1. 21. We, being of eager and revengeful spirits,
cannot believe his patience and pardoning mercy; and that, I suppose, was the reason why the apostles (when Christ talked of forgiving our
brother seven times in one day), cried out, Luke xvii. 5, `Lord, increase our faith, as not being able to believe so great a pardoning
mercy either in themselves or God. And therefore, also, I suppose it
is that God doth with such vehemency show everywhere that his heart
hath other manner of dispositions than man's hath: Isa. lv. 8, 9, `My
thoughts are not as your thoughts, nor my ways as your ways; as far
as the heavens are above the earth, so are my thoughts above your
thoughts: `I am not straitened in bowels, nor hardened, nor implacable,
as men are; as there is a vast space and distance between the earth
and the firmament, so between your drop and my ocean. So Hosea xi.
9, `I am God, and not man; and therefore Ephraim shall not be destroyed;, that is, I have not such a narrow heart, such wrathful
implacable dispositions as men have. Well, then, consider^ when God
giveth, he will give like himself. Do not measure him by the
wretched straitness of your own hearts, and confine God within the
circle of the creatures. It is said of Araunah that he gave as a king
to David, 2 Sam. xxiv. 23. Whatever God doth, he will do as a God,
above the rate and measure of the creatures, something befitting the
infiniteness and eternity of his own essence.
Obs. 12. From the same clause, upbraideth not, you may more
particularly observe, that God doth not reproach his people with the
frequency of their addresses to him for mercy, and is never weary
doing them good. It is man's use to excuse himself by what he hath
done already. They will recount their former favours to deny the
present requests. Men's stock is soon spent; they waste by giving,
and therefore they soon grow weary. Yea, we are afraid to press a friend
too much, lest, by frequent use, kindness be worn out. You know it
is Solomon's advice, Prov. xxv, 17, `Let thy foot be seldom in thy
neighbour's house, lest he be weary of thee, and so hate thee., Thus
it is with men; either oat of penury or satiety, they are soon full of
their friends. But oh! what a difference there is between our earthly
and our heavenly friend. The oftener we come to God, the welcomer;
and the more we `acquaint ourselves with him, the more `good
cometh to us, Job xxii. 21. His gates are always open, and he is still
ready to receive us. We need not be afraid to urge God to the next
act of love and kindness: 2 Cor. i. 10, `Who delivered us from so
great a death, and doth deliver; in whom we trust that he will yet
deliver us., One mercy is but a step to another, and if God hath, we
may again trust that he will. With men, renewed addresses and often
visitings are but impudence, but with God they are confidence. God is
so far from upbraiding us with what he hath done already, that his
people make it their usual argument, `He hath delivered me from the
lion and the bear, therefore he shall from the uncircumcised Philistine, 1 Sam. xvii. 37. Well, then: (1.) Whenever you receive mercy upon
mercy, give the Lord the praise of his unwearied love. When God
promised to keep up honour upon honour, and privilege upon privilege
on David and his line, David saith, 2 Sam. vii. 19, `And is this the
manner of man, O Lord God?, Would man do thus? Is this according to his use and
custom, to grant request after request, and to let his grace run in the same
eternal tenor of love and sweetness? Should we .go to man as often as we go to God, we should soon have a
repulse, but we cannot weary infiniteness. (2.) If God be not weary of
blessing you, be not you weary of serving him. Duty is the proper correlate of mercy. God is not weary of blessing, so be not you
`weary of
well-doing, Gal. vi. 9. Let not your zeal and heat be spent, as his
bounty is not.
Obs. 13. From that and it shall be given him. Due asking will
prevail with God. God always satisfieth prayer, though he doth not
always satisfy carnal desires: `Ask, and it shall be given you; seek,
and ye shall find; knock, and it shall be opened to you, Mat. vii. 7.
If we do not receive at asking, let us go to seeking; if not at seeking,
let us go on to knocking. It is good to continue fervency till we have
an answer. But you will say, Are these promises true? The sons of
Zebedee, they asked, and could not find, Mat. xx. 22. The foolish
virgins, they knocked, and it was not opened to them, Mat. xxv. 8. So
the church seeketh Christ: Cant iii. 1, `By night on my bed I sought
him whom my soul loveth; I sought him, and found him not., How,
then, can these words of Christ be made good? I shall answer by
stating the general case. Prayers rightly qualified want not success;
that is, if they come from a holy heart, in a holy manner, to a holy
purpose. I remember one prettily summeth up all the requisites of
prayer thus, Si bonum petant boni, bene, ad bonum.Grotius in Annot. in Mat. xviii. 19. These are the
limitations: (1.) Concerning the person. God looketh after, not only
the property of the prayer, but the propriety and interest of the person.
Our apostle, chap. v. 16, `The effectual fervent prayer of a righteous
man availeth much., δέησις ἐνεργουμένη—a prayer driven with much
force and vehemency; but it must be of a righteous person. The
Jews propound it as a known rule, John ix. 31, `God heareth not
sinners., It is so frequently inculcated in scripture, that they urge
it as a proverb—An unclean person polluteth his own prayers. But of
this hereafter. (2.) That which they ask must be good: 1 John v.
14, `Whatever we ask according to his will, he heareth us., It must
be according to his revealed will, that is obedience; and with submission to his secret will, that is patience—neither according to our own
lusts, nor our own fancies. To ask according to our lusts is an implicit blasphemy, like Balaam's sacrifices, performed out of a hope to
draw heaven into the confederacy of his cursed designs. And to make
our fancy the highest rule is a presumptuous folly. God knoweth what
is best for us. Like children, we desire a knife; like a wise Father he
giveth us bread. God always heareth his people when the request is
good. But we must remember God must judge what is good, not we
ourselves. There cannot be a greater judgment than always to have
our own will granted.`Sancti ad salutem per omnia exaudiuntur, sed non ad voluntatem, ad voluntatem
etiam Daemones exauditi sunt, et ad porcos quos petiverant ire missi sunt.,—Aug. in Epist.
Johan. tract. 6. So also (Serm. 53, de Verbis Domini), `Quid prosit medicus
novit, non aegrotus., (3.) We must ask in a right manner, with faith,
as in the next verse; with fervency, see chap. v. 16; with patience and
constancy, waiting for God's time and leisure. God's discoveries of
himself are not by-and-by to the creature. A sack stretched out containeth the more; and when the desires are extended and drawn out
to God, the mercy is usually the greater: Ps. xl. 1, `I waited patiently
for the Lord, and he inclined unto me, and heard my cry., God loveth
to dispense mercies after our waiting. (4.) It must be ad bonum; you
must pray to a good end, with an aim and reference to the Lord's glory. There is
a difference between a carnal desire and a gracious supplication: James iv. 3, `You ask and have not, because you ask amiss, to
spend it on your lusts., Never let your requests terminate in self. That
was but a brutish request, Exod. xvii. 2, `Give us water that we may
drink., A beast can aim at self-preservation. Prayer, as every act of
the Christian life, must have an ordination to God. Well, then, pray
thus, and you shall be sure to speed. Carnal requests are often disappointed, and therefore we suspect gracious prayers, and faith is
much shaken by the disappointment of a rash confidence. Consider
that, John xvi. 23, `Verily, verily, I say unto you, whatsoever you ask
the Father in my name, he shall give it you., Mark, Christ speaketh
universally, `whatsoever, to raise our hopes; earnestly, `verily,
verily, to encourage our faith. We are apt to disbelieve such promises.
Obs. 14. Lastly, from that it shall be given. He bringeth an
encouragement not only from the nature of God, but the promise of God. It is an
encouragement in prayer, when we consider there is not only bounty in God, but
bounty engaged by promise. What good will the general report do without a
particular invitation? There is a rich King giveth freely; ay! but he giveth at
pleasure; no, he hath promised to give to thee. The psalmist argueth from God's
nature, `Thou art good, and dost good, Ps. cxix. 68. But from the promise we
may reason thus, `Thou art good, and shalt do good., God at large, and
discovered to you in loose attributes, doth not yield a sufficient foundation
for trust; but God in covenant, God as ours. Well, then, let the world think
what it will of prayer, it is not a fruitless labour: you have promises for
prayer, and promises to prayer; and therefore when you pray for a blessing
promised, God doth, as it were, come under another engagement: `Ask, and it
shall be given.,
Ver. 6. But let him ask in faith, nothing wavering; for he that
wavereth is like a wave of the sea, driven with the wind and tossed.
Here he proposeth a caution, to prevent mistakes about what he had
delivered: every asking will not serve the turn; it must be an asking
in faith.
But let him ask in faith.—Faith may be taken—(1.) For confidence
in God, or an act of particular trust, as Eph. iii. 12: `We have boldness and access with confidence through the faith of him, (2.) It may
import persuasion of the lawfulness of the things that we ask for; that is
one acceptation of faith in scripture, Rom. xiv. 23: `Whatever is not
of faith, is sin;, that is, if we practise it before we are persuaded of
the lawfulness of it. Or, (3.) In faith, that is, in a state of believing;
for God will hear none but his own, those that have interest in Jesus
Christ, `in whom the promises are yea and amen, 2 Cor. i. 20. All
these senses are considerable, but I think the first is most direct and
formal; for faith is here opposed to doubting and wavering, and so
noteth a particular act of trust.
Nothing wavering, μηδὲν διακρινόμενος.—What
is this wavering? The word signifieth not disputing or traversing the matter as doubtful in the thoughts. The same phrase is used Acts x. 20,
`Arise, go
with them, μηδὲν διακρινόμενος, nothing doubting;, that is, do not
stand disputing in thy thoughts about thy calling and the good success of it. The word is often used in the matter of believing; as Rom.
iv. 20, `He staggered not through unbelief; in the original
οὐ διεκρίθη `He disputed not, did not debate the matter, but settled
his heart upon God's power and promise: Mat. xxi. 21: `If ye have
faith, and doubt not, ye shall say to this mountain, Be thou removed
into the depths of the sea, &c. If they could but remove the anxiousness and uncertainty of their thoughts, and settle their hearts upon
the warrant, they should do miracles.
For he that doubteth is like a wave of the sea, that is
tossed to and fro.—An elegant similitude to set out their estate, used by common
authors in the same matter,`Turbo quidam animos nostros rotat, et involvit fugientes petentesque eadem, et
nunc in sublime allevatos, nunc in infima allisos rapit.,—Seneca de Vita Beata. and by the prophet Isaiah, chap.
lvii. 20. James
saith here, the doubter, ἔοικεν κλύδωνι, is `like a wave of the sea;, and the
prophet saith of all wicked men, κλυδωνισθήσονται (as the Septuagint render
it), `These shall be like troubled waves, whose waters cannot rest.,
The notes are these:—
Obs. 1. That the trial of a true prayer is the faith of it. Cursory
requests are made out of fashion, not in faith; men pray, but do not
consider the bounty of him to whom they pray: prayer is a means,
not a task; therefore, in prayer there should be distinct reflections
upon the success of it. Well, then, look to your prayers; see you put
them up with a particular hope and trust; all the success lieth on
that: `O woman! great is thy faith; be it to thee as thou wilt, Mat. xv. 28: God can deny faith nothing;
`Be it to you as you will., So Mark xi. 24, `Whatsoever things ye desire when ye
pray, believe that ye shall receive them, and ye shall have them., Mark that,
`Believe, and ye shall have., God's attributes, when they are glorified, they
are exercised, and by our trust his truth and power is engaged. But you will
say, How shall we do to pray in faith? I answer—There is something presupposed,
and that is an interest in Christ. But that which is required in every prayer
is:—
1. An actual reliance upon the grace and merits of Jesus Christ:
Eph. ii. 18, `Through him we have access with confidence unto the
Father., We cannot lift up a thought of hope and trust but by him.
If you have not assurance, yet go out of yourselves, and look for your
acceptance in his merits. Certainly this must be done; none can pray
aright but believers. How can they comfortably be persuaded of a
blessing, that have never a promise belonging to them? Therefore,
at least you must honour Christ in the duty: you must see that such
worthless creatures as you may be accepted in him: Heb. iv. 16, `Let
us therefore come boldly to the throne of grace, that we may obtain
mercy, and find help in time of need., Through Christ we may come
freely and boldly: I am a sinner, but Jesus Christ, my intercessor, is
righteous. Men will say, they do not doubt of God, but of themselves: I am a wretched sinner, will the Lord hear me? I answer—This is but Satan's policy to make us say we doubt of ourselves^ not
of God; for, in effect, it is a doubting of God; of his mercy, as if it
were not free enough to pardon and save; of his power, as if it were
not great enough to help. We must come humbly; we are sinners:
but we must come in faith also; Christ is a Saviour: it is our folly,
under colour of humbling ourselves, to have low thoughts of God. If
we had skill, we should see that all graces, like the stones in the
building, have a marvellous symmetry and compliance one with
another; and we may come humbly, yet boldly in Christ.
2. We must put up no prayer but what we can put up in faith:
prayer must be regulated by faith, and faith must not wander out of
the limits of the word. If you have a promise, you may be confident
that your requests will be heard, though in God's season: you cannot
put up a carnal desire in faith. The apostle's words are notably pertinent to state this matter: 1 John v. 14, `This is the confidence that
we have concerning him, that if we ask anything according to his will,
he heareth us., All things are to be asked in faith; some things
absolutely, as spiritual blessings,—I mean, as considered in their
essence, not degree. Degrees are arbitrary. Other things condition
ally, as outward blessings. Let the prayer be according to the word,
and the success will be according to the prayer.
3. The soul must actually magnify God's attributes in every prayer,
and distinctly urge them against the present doubt and fear. Usually
we do not doubt for want of a clear promise, but out of low thoughts
of God; we cannot carry his love, power, truth, above the present
temptation, and believe that there is love enough to justify us from
so many sins, power enough to deliver us from so great a death or
danger, 2 Cor. i. 10; and bounty enough to bestow so great a mercy.
This is to pray in faith, to form proper and right thoughts of God in
prayer, when we see there is enough to answer the particular doubt
and exigency: as Mat. viii. 28, 29, Jesus saith to the two blind men, `Believe ye that I am able to do this? and they said, Yea, Lord:
then touched he their eyes, saying, According to your faith, be it unto
you., Christ asked first whether they had a right estimation of his
power, and then, in the next place, he calleth it faith, and gave them
the blessing. Those that come to God had need conceive rightly of
him; Christ requireth nothing more of the blind man but a sealing
to the greatness of his power. `Believest thou that I am able?, `Yea, Lord;, and that was all. But you will say, Tell us more
distinctly, what faith is required in every prayer? I answer—The question has been in a great part already answered.
But, for further satisfaction, take these rules:—[1.] That where we
have a certain promise, we must no way doubt of his will; for the
doubt must either proceed from a suspicion that this is not the word
or will of God, and that is atheism; or from a jealousy that God will
not. make good his word, and that is blasphemy; or a fear that he is
not able to accomplish his will, and that is downright distrust and
unbelief. Therefore, where we have a clear sight of his will in the
promise, we may have a confidence towards him, 1 John v. 14.
[2.] Where we have no certain assurance of his will, the work of faith
is to glorify and apply his power. Unbelief stumbleth most at that, rather at God's
can than will; as appeareth partly by experience.—Fears come upon us only when means fail and the blessings expected
are most unlikely; which argueth that it is not the uncertainty of God's will, but the misconceit of his power, that maketh u doubt. The
present dangers and difficulties surprise us with such a terror that we
cannot comfortably use the help of prayer out of a faith in God's power:—partly by the testimony of the scriptures. Search, and you
shall find that God's power and all-sufficiency is the first ground and
reason of faith. Abraham believed, because `God was able to perform., Rom. iv. 21. And that unbelief expresseth itself in such
language as implieth a plain distrust of God's power; as Ps. lxxviii.
19, `Can the Lord prepare a table in the wilderness?, It is not will,
but can: 2 Kings vii. 2, `If the Lord should open the windows of
heaven, how can this be?, So the Virgin Mary: Luke i. 34, `How
can these things be?, and so in many other instances. Men deceive
themselves when they think they doubt because they know not the
will of God: their main hesitancy is at his power. Look, as in the
case of conversion, we pretend a cannot, when indeed we will not;`Non posse praetenditur, non velle in causa est.,—Seneca.
so,
oppositely, in the case of faith, we pretend we know not God's will,
when we indeed doubt of his can. Therefore the main work of your
faith is to give him the glory of his power, leaving his will to himself.
Christ putteth you, as he did the blind men (Mat. ix. 28), to the
question, `Am I able?, Your souls must answer, `Yea, Lord., And
in prayer you must come as the leper: Mat. viii. 2, `Lord, if thou
wilt, thou canst make me clean., Whether he grant you or not,
believe; that is, say in your thoughts, Lord, thou canst.
[3.] In these cases, his power is not only to be glorified, but also his
love. But you will say, in an uncertain case, How must we glorify
his love? I answer—Two ways; faith hath a double work. (1.)
To compose the soul to a submission to God's pleasure. He is so
good, that you may refer yourself to his goodness. Whether he grant
or not, he is a wise God and a loving father, and will do what is best;
so that, you see, in no case we must dispute, but refer ourselves to
God, as the leper was not troubled about God's will, but said, `Lord,
thou canst., Cast yourselves upon his will, but conjure him by his
power; this is the true and genuine working of faith. When you
dare leave your case with God's love, `let him do what seemeth good
in his eyes, good he will do; as in scripture the children of God in
all temporal matters do resign themselves to his disposal, for they
know his heart is full of love, and that is best which their heavenly
Father thinketh best, and this taketh off the disquiet and perplexity of
the spirit: Prov. xvi. 3, `Commit thy works unto the Lord, and thy
thoughts shall be established., They wait with serenity when they
have committed their works to God's will with submission. (2.) To
incline and raise the soul into some hope of the mercy prayed for.
Hope is the fountain of endeavours, and we should neither pray nor
wait upon God were it not that we may look up to him because there
is hope, Lam. iii. 29. The hypocrite's prejudice was, `It is in vain
to seek God, Job xxi. 15. There are some particular promises, you
know, concerning preservation in times of pestilence, oppression, famine, &c. (Mal. iii. 14), which, though they are not always made
good in the rigour of the letter, yet they are in a great measure fulfilled, and
ἐπὶ τὸ πλεῖστον, for the most part take place. I say, though
they are to be expounded with the exception and reservation of the
cross (for God is no further obliged than he is obliged by the covenant
of grace, and in the covenant of grace he hath still kept a liberty of `visiting their iniquity with rods,
Ps. lxxxix. 33), yet because the
children of God have many experiences of their accomplishment, they
cannot choose but conceive some hope towards God, and incline rather
to think that God will grant. The least that these promises do is to
beget some loose hope, they being so express to our case, and being so
often accomplished. Nay, how can we urge these in prayer to a good
God, and not say, as David, `Remember thy word unto thy servant,
wherein thou hast caused me to hope, Ps. cxix. 49? I do not say we
should prescribe to God, and limit his will to our thoughts, but only
conceive a hope with submission, because of the general reservation
of the cross.
[4.] Some, that have more near communion with God, may have a
particular faith of some particular occurrences. By some special
instincts in prayer from the Spirit of God they have gone away and
said with David, Ps. xxvii. 3, `In this I will be confident., I do
not say it is usual, but sometimes it may be so; we cannot abridge
the Spirit of his liberty of revealing himself to his people. But,
remember, privileges do not make rules; these are acts of God's prerogative, not according to his standing law and rule. However,
this I conceive is common: that, in a particular case, we may conceive
the more hope, when our hearts have been drawn out to God by an
actual trust; that is, when we have urged a particular promise to God
in prayer with submission, yet with hope; for God seldom faileth a
trusting soul. They may lay hold on God by virtue of a double
claim; partly by virtue of the single promise that first invited them
to God, and then by virtue of another promise made to their trust;
as Isa. xxvi. 3, `Thou keepest him in perfect peace who putteth his
trust in^thee, because he trusteth in thee., An ingenious man will not
disappoint trust; and God saith, eo nomine, for that reason, because
they trust in him, he will do them good; therefore, now having
glorified God's power, and with hope referred themselves to his will,
they have a new argument of hope within themselves. It is notable
that in Ps. xci. 2, 3, there is a dialogue between the Spirit of God and
a believing soul. The soul saith, `I will say of the Lord, he is my
refuge and my fortress, my God; in him will I trust., There is a
resolution of a humble and actual trust. The Spirit answereth,
ver. 3, `Surely he shall deliver thee from the snare of the fowler, and
from a noisome pestilence., There is a promise under an averment,
surely, which certainly would do nothing, if it did not at the least
draw out the more hope.
Thus I have given you my thoughts of this common and useful
case,—praying in faith.
Obs. 2. From that nothing wavering, or disputing, as it is in the
original, man's nature is much given to disputes against the grace
and promises of God. The pride of reason will not stoop to a revelation; and where we have no assurance but the divine testimony, there
we are apt to cavil. All doubts are but disputes against a promise;
therefore what is said in our translation, `Lift up pure hands, without
wrath and doubting, (1 Tim. ii. 8), is in the original
χωρὶς διαλογίσμου,
without reasoning or dispute. A sure word is committed to the
uncertainty of our thoughts and debates, and God's promises ascited
before the tribunal of our reason. Well, then, cast down those
λογίσμους, those imaginations, or reasonings rather (for so the word
properly signifieth), which exalt themselves against the knowledge of God
in Christ. Carnal reason is faith's worst enemy. It is a great advantage when we can make reason, that is an enemy to faith, to be a
servant to it; λογίζεσθε, saith the apostle: Rom. vi. 11, `Reckon, or
reason yourselves to be dead to sin, and alive to God., Then is our
reason and discourse well employed, when it serveth to set on and urge
conclusions of faith.
Obs. 3. From the same—That the less we doubt, the more we come
up to the nature of true faith. The use of grace is to settle the heart
upon God; to be fast and loose argueth weakness: `Why doubt ye,
O ye of little faith?, I do not say it is no faith, but it is a weak
faith: a trembling hand may hold somewhat, but faintly. Well, then,
seek to lay aside your doubts and carnal debates, especially in prayer; come `without wrath and doubting: `without wrath to a God of peace,
without doubting to a God of mercy. Do not debate whether it be
better to cast yourselves upon God's promise and disposal, or to leave
yourselves to your own. carnal care; that is no faith when the heart
wavereth between hopes and fears, help and God. Our Saviour saith,
Luke xii. 29, μὴ μετεωρίζεσθε, `Be not of doubtful mind, what ye
shall eat and drink;, do not hang between two, like a meteor hovering
in the air (so the word signifieth), not knowing what God will do for
you. A thorough belief of God's attributes, as revealed in Christ,
taketh off all disquiets and perplexities of spirit. Well, then, get a
clear interest in Christ, and a more distinct apprehension of God's attributes. Ignorance perplexeth us, and filleth the soul with misty
dark reasonings; but faith settleth the soul, and giveth it a greater
constancy.
Obs. 4. From that like a wave of the sea, tossed to and fro,
doubts are perplexing, and torment the mind. An unbeliever is like
the waves of the sea, always rolling; but a believer is like a tree,
much shaken, but firm at root. We are under misery and bondage
as long as we are tossed upon the waves of our own affections; and
till faith giveth a certainty, there is no rest and peace in the soul: `Return to thy rest,
O my soul, for the Lord hath dealt bountifully with
thee, Ps. cxvi. 7. Faith shedding abroad God's love in our sense
and feeling, begetteth a calm: they that teach a doctrine of doubting—exercent carnificinam animarum, saith Calvin—they do but keep conscience upon the rack, and leave men to the torment of their own
distracted thoughts. Romish locusts are like scorpions (Rev. ix. 10), with `stings in their tails;, and
`men shall desire death, (ver. 6) that are
stung with them. Antichristian doctrines yield no comfort and ease
to the conscience, but rather sting it and wound it, that, to be freed
from their anxiety, men would desire to die. Certainly there cannot be a greater misery than for man to be a burden and a terror to
himself; and there is no torment like that of our own thoughts. Well,
then, go to God, and get your spirit settled: he that cherisheth his
own doubts doth but hug a distemper instead of a duty. ^
Ver. 7. For let not that man think that he shall receive anything
of the Lord.
Let him not think.—It is either put to show that they can look for
nothing, nor rise up into any confidence before God; he doth not say, `He shall receive nothing, but
`Let not that man think he shall
receive;, whatever God's overflowing bounty may give them, they
can expect nothing. Or else, `Let not that man think, to check
their vain hopes. Man deceiveth himself, and would fain seduce
his soul into the way of a carnal hope; therefore, saith the apostle, `Let not that man think, that is, deceive himself with a vain
surmise.
That he shall receive anything.—Such doubting as endeth not in
faith frustrateth prayers, and maketh them altogether vain and fruit
less. There are doubts in the people of God, but they get the victory
over them; and, therefore, it is not to be understood as if any doubt
did make us incapable of any blessing, but only such as is allowed
and prevaileth.
Of the Lord, παρὰ του̂ Κυρίου; that is, from Christ;
Lord, in
the idiom of the New Testament, being most usually applied to him,
as mediator; and Christ as mediator is to commend our prayers to
God, and to convey all blessings from God; therefore, the apostle
saith, 1 Cor. viii. 6, `To us there is but one God, the Father of all,
by whom are all things, and we in him; and one Lord Jesus Christ,
by whom are all things, and we by him., The heathens, as they had
many gods, many ultimate objects of worship, so they had many
lords, many intermediate powers, that were to be as agents between
the gods and men, to convey the prayers and supplications of men to
the gods, and the bounty and rewards of devotion from the gods to
men; `But to us, saith the apostle, `there is but one God, one
sovereign God, `the Father, the first spring and fountain of blessings;
`and one Lord, that is, one Mediator, `Jesus Christ,
δι᾽ οὗ τὰ πάντα καὶ ἡμεῖς δι᾽ αὐτοῦ, by whom are all things, which come from the
Father to us, and by whom alone we find access to him.
The notes are these:—
Obs. 1. That unbelievers, though they may receive something, yet
they can expect nothing from God. Let him not think. They are
under a double misery:—(1.) They can lift up no thoughts of hope
and comfort, for they are not under the assurance of a promise. Oh,
what a misery is this, to toil, and still to be left to an uncertainty—to pray, and to have no sure hope! When the task is over, they
cannot look for acceptance or a blessing. The children of God are
upon^ more sure terms: 1 Cor. ix. 26, `I run not as uncertainly;, that is, not as one that is in danger or doubt of having run in vain.
So Solomon saith, Prov. xi. 18, `The righteous hath a sure reward;, they have God's infallible promise, and may expect a blessing; but
the wicked, whether they run or sit, they cannot form their thoughts
into any hope; whether they run, or sit still, they are in the same
condition;`Τὸ στάδιον Περικλῆς εἰτ᾽ ἔδραμεν, εἰτ8᾽ ἐκάθητο,
Οὐδεις οἶδεν ὅλως· δαιμόνιος
βραδύτης.,—Graec. Epigram.
if they run, they run uncertainly; if they pray, they
pray uncertainly; like a slave that doth his task, and knoweth not
whether he shall please; so, when they have done all, they are still
left to the puzzle and uncertainty of their own thoughts; and indeed
it is a punishment that well enough suiteth with their dispositions;
they pray, and do not look after the success of prayer; they perform
duties, and do not observe the blessing of duties, like children that
shoot their arrows at rovers, with an uncertain aim, and never look
after them again. Those that live best among carnal men, live by
guess, and some loose devout aims. (2.) If they receive anything,
they cannot look upon it as coming by promise, or as a return of
prayers. When the children are fed, the dogs may have crumbs: all
their comforts are but the spillings and overflowings of God's bounty.
And truly this is a great misery, when we cannot see love in our
enjoyments, and blessings are given us by chance rather than covenant; they cannot discern mercy and truth in any of their comforts,
as Jacob did, Gen. xxxii. 10. Well, then, let the misery of this condition make us to come out of it; get a sure interest in Christ, that
you may be under a sure hope and expectation. Unbelief will always
leave you to uncertainty; doubting is a new provocation, and when a
man maketh a supplication a provocation, what can he look for? A
man may be ashamed to ask God, that is so backward to honour him.
Obs. 2. From the other reason of the words, let him not think.
Men usually deceive themselves with vain hopes and thoughts: they
are out in their thinking: Mat. iii. 9, `Think not to say within yourselves, We have Abraham to our father., Carnal confidence is rooted
in some vain principle and thought; so men think God is not just,
hell is not so hot, the devil is not so black, nor the scriptures so strict
as they are made to be. The apostles everywhere meet with these
carnal thoughts; as 1 Cor. vi. 9, `Be not deceived; neither fornicators,
nor adulterers, nor idolaters, &c. They were apt to deceive themselves with some such hope; so Gal. vi. 7, `Be not deceived, God is
not mocked., Men are persuaded that if they can devise any shift to
excuse themselves from duty, all will be well enough. God is not
mocked with any pretences; this is but a vain thought. Well, then,
look to your privy thoughts. All corrupt actions are founded in some
vain thought, and this vain thought is strengthened with some vain
word; therefore the apostle saith, Eph. v. 6, `Let no man deceive
you with vain words., All practical errors are but a man's natural
thoughts cried up for a valuable opinion, and they all tend either to
excuse sin, or to secure us from judgment, or to seduce us into a vain
hope; and thus foolish man becometh his own cheater, and deceiveth
himself with his own thinking. In all natural and civil things we
desire to know the truth; many do deceive, but none would willingly
be deceived;`Gaudium de veritate omnes volunt, multos expertus sum qui velint fallere, qui
autem falli neminem.,—Aug. lib. x. Confes. cap. 13. but in spiritual things we think ourselves never more
happy than when we have seduced our souls into a vain hope, or
gotten them into a fool's paradise.
Obs. 3. From that, that he shall receive. The cause why we
receive not upon asking, is not from God, but ourselves; he `giveth
liberally, but we pray doubtingly. He would give, but we cannot
receive. We see men are discouraged when they are distrusted, and
suspicion is the ready way to make them unfaithful; and, certainly,
when we distrust God, it is not reasonable we should expect aught
from him. Christ said to Martha, John xi. 40, `If thou wouldst
believe, thou shouldst see the glory of God;, that is, power, love,
truth, discovered in their lustre and glory. Omnipotency knoweth no
restraint, only it is discouraged by man's unbelief; therefore it is
said, Mark vi. 5, 6, `And he could do no mighty work there,
because of their unbelief;, he could not, because he would not, not
for want of power in him, but for want of disposition in the people.
So Mark ix. 22, 23: the father cometh for a possessed child: `Master, if thou canst do anything, help us.,
Christ answereth, `If
thou canst believe, all things are possible to him that believeth., The distressed father saith,
`If thou canst do anything;, our holy
Lord saith, `If thou canst believe:, as if he had said, Do not doubt
of my power, but look to thy own faith; I can, if thou canst. If we
were disposed to receive as God is fitted to give, we should not be
long without an answer. Omnipotent power can save to the utter
most, infinite love can pardon to the uttermost, if we could but
believe. `All things are possible to him that believeth;, that is, God
can do all things for the comfort and use of believers; faith is his
immutable ordinance, and he will not go out of his own way. Well,
then, if you receive not, it is not for want of power in God, but want
of faith in yourselves.
Obs. 4. From that anything—neither wisdom nor anything else—that God thinketh the least mercy too good for unbelievers: he
thinketh. nothing too good for faith, and anything too good for
unbelief. It is observable, in the days of Christ's flesh, that faith was
never frustrate; he never let it pass without some effect; nay, some
times he offereth all that you can wish for: Mat. xv. 28, `Great is
thy faith; be it to thee even as thou wilt., Faith giveth Christ content, and, therefore, he will be sure to give the believer content;
crave what you will, and he will give it. But, on the contrary, `Let
not that man think that he shall receive anything., How are the
bowels of mercy shrunk up at the sight of unbelief! Believers shall
have all things, and you nothing.
Obs. 5. From that from the Lord, that the fruit of our prayers
is received from the hands of Christ; he is the middle person by
whom God conveyeth blessings to us, and we return duty to him. See
John xiv. 13, `Whatsoever ye shall ask the Father in my name, that
will I do, that the Father may be glorified in the Son., Mark, `I will
do it,`Mirum novumque dictu quod patri exhibeatur petitio et filius exaudiat, cum exauditio ad eum pertineat cui est porrecta petitio.,—Simon de Cassia, lib. xiii. cap. 2. Christ receiveth the power to convey the blessing; we must
ask the Father, but it cometh to us through him: and all this, not
that the Father might be excluded, but glorified. We are unworthy
to converse with the Father, therefore Christ is the true mediator.
God is glorified when we come to him through Christ. In times of knowledge, God would have your thoughts in prayer to be more
distinct and explicit; you must come to the Father in the Son's name,
and look for all through the Spirit: and as the Spirit worketh as
Christ's Spirit, to glorify the Son, John xvi. 4, so the Son, he will
give to glorify the Father. What an excellent ground of hope and
confidence have we, when we reflect upon these three things in prayer—the Father's love, the Son's merit, and the Spirit's power! No man
cometh to the Son but by the Father, John vi. 65: no man cometh to
the Father but by the Son, John xiv. 6: no man is united to the Son
but by the Holy Ghost: therefore do we read of `the unity of the
Spirit, Eph. iv. 3.
Ver. 8. A double-minded man is unstable in all his ways.
He proceedeth to a general consideration of the unhappiness of un
believers, and he saith two things of them—that they are double-minded and unstable. Possibly there may be a secret antithesis, or
opposition, between the temper of these men and what he had said
before of God. God giveth ἁπλῶς, with a single mind (ver. 5), and we
expect with a double mind, our trust being nothing so sure as his
mercy is free. But let us examine the words more particularly.
A double-minded man, δίψυχος ἀνὴρ.—The word signifieth one that
hath two souls; and so it may imply—(1.) A hypocrite, as the same
word is used to that purpose, James iv. 8: `Purify your hearts, ye
double-minded., δίψυχοι. As he speaketh to open sinners to cleanse
their hands, so to close hypocrites (whom he there calleth double-minded, as pretending one thing and meaning another), to purify
their hearts, that is, to grow more inwardly sincere; and so it suiteth
very well with that phrase by which the Hebrews express a deceiver:
Ps. xii. 2, `With a double heart do they speak:, in the original, `With a heart and a heart, which is their manner of expression
when they would express a thing-that is double or deceitful, as divers
or deceitful weights is a weight and a weight in the original, Prov.
xx. 23. As Theophrastus saith of the partridges of Paphlagonia, that
they had two hearts; so every hypocrite hath two hearts or two souls.
As I remember, I have read of a profane wretch that bragged he had
two souls in one body, one for God, and the other for anything.`Professus est se habere duas animas in eodem corpore, unam Deo dicatam, alteram
unicuique illam vellet.,—Callenucius lib. v. Hist. Neap. (2.) It
implieth one that is distracted and divided in his thoughts, floating
between two different ways and opinions, as if he had two minds, or
two souls; and certainly there were such in the apostle's days, some
Judaising brethren, that sometimes would sort with the Jews, some
times with the Christians, and did not use all due endeavours to be
built up in the faith, or settled in the truth: as of ancient, long before
this time, it is said of others, 2 Kings xvii. 33, `They feared the Lord,
and served their own gods;, they were divided between God and
idols, which indifferency of theirs the prophet expresseth by a double
or divided heart: Hosea x. 2, `Their heart is divided, now shall they
be found faulty., Thus Athanasius applied this description to the Eusebians,The Arians, so called from Eusebius, the Arian Bishop of Nicomedia, who recanted
and fell again to his heresy.—Socrat. Scholast. lib. i. cap. 25. that sometimes held one thing, and anon another, that a man could never have them at any stay or certain pass. (3.) And, more
expressly to the context, it may note those whose minds were tossed
to and fro with various and uncertain motions; now lifted up with a
billow of presumption, then cast down in a gulf of despair, being
divided between hopes and fears concerning their acceptance with
God. I prefer this latter sense, as most suiting with the apostle's purpose.
Is unstable, ἀκατάστατος.—Hath no constancy of soul, being as ready
to depart from God as to close with him; no way fixed and resolved
in the religion he professeth.
In all his ways.—Some apply it chiefly to prayer, because those that
are doubtful of success often intermit the practice of it, regarding it
only now and then in some zealous pangs, when conscience falleth
upon them: but I suppose rather it is a general maxim, and that
prayer is only intended by consequence, for the apostle saith, `in all his
ways., Note, way, by a known Hebraism, is put for any counsel,
action, thought, or purpose; and so it implieth that all their thoughts,
motions, and actions do float hither and thither continually.
The notes are
these:—
Obs. 1. That unbelieving hypocrites are men of a double mind;
they want the conduct of the Spirit, and are led by their own affections, and therefore cannot be settled: fear, the love of the world,
carnal hopes and interests draw them hither and thither, for they have
no certain guide and rule. It is said of godly men, Ps. cxii. 7, `They
shall not be afraid of evil tidings; their heart is fixed, trusting in the
Lord:, they walk by a sure rule, and look to sure promises; and therefore, though their condition is changed, their heart is not changed, for
the ground of their hopes is still the same. Carnal men's hearts rise
and fall with their news, and when affairs are doubtful, their hopes are
uncertain, for they are fixed upon uncertain objects, `They are confounded, for they have heard evil tidings, saith the prophet, Jer, xlix.
23: upon every turn of affairs, they have, as it were, another heart
and soul. That request of David is notable for the opening of this
double mind, Ps. lxxxvi. 11, `Unite my heart to fear thy name., The
Septuagint read ἔνωσον τὴν καρδίαν μοῦ,
`make my heart one, that is, apply it only and constantly to thy fear;
implying, that where men are divided between God and secular interests, they
have, as it were, two hearts; one heart inclineth them to a care of duty, the
other heart discourageth them by fears of the world: the heart is not μοναχῶς
(which is Aquila's word in that place), after one manner and fashion.
This double mind in carnal men bewrayeth itself two ways in their
hopes and their opinions. (1.) In their hopes, they are distracted between expectation and jealousy, doubts and fears; now full of confidence in their prayers, and anon breathing forth nothing but sorrow
and despair; and possibly that may be one reason why the psalmist
compareth the wicked to chaff, Ps. i. 4, because they have no firm
stay and subsistence, but are driven to and fro by various and un
certain motions, leading their lives by guess, rather than any sure aim.
(2.) In their opinions, hypocrites usually waver and hang in suspense,
being distracted between conscience and carnal affections; their affections carry them to Baal, their consciences to God; as the prophet saith to such men, 1 Kings xviii. 21, `How long will ye halt between
two opinions?, They are usually guilty of a promiscuous compliance,
which, though used by them in carnal policy, yet often tendeth to their
hurt; for this indifferency is hateful to God and men. God loatheth
it: Rev. iii. 15, `I know thy works; I would thou wert either hot or
cold; but because thou art neither hot nor cold, I will spue thee out of
my mouth., Lukewarmness is that temper that is most ingrate to the
stomach, and therefore causeth vomits: so are lukewarm Christians to
God; his ways are not honoured but by a zealous earnestness. And man
hateth it. Solon did not judge him a good citizen that in a civil war
took neither part; usually such middling men,`᾽Μέσος ἀπ᾽ ἀμφοτἐρων κακῶς πάσχει,—Nazar. Orat. 13. like those that come
between two fencers, suffer on both sides. I confess, sometimes godly
persons may be at a stand; those that make conscience of things are
not rash in choice, and therefore usually there is some hesitancy before
engagement, which, though it be an infirmity, yet God winketh at it
as long as they endeavour satisfaction: but certainly a child of God
should not rest in such a frame of spirit: sincerity is much tried by
an `establishment in the present truth, 2 Peter i. 12; that is, by up
rightness in the controversies of our age and time. Antiquated
opinions, that are altogether severed and abstracted from present
interests, are no trial, therefore it is good to be positive and settled,
ἐν τῆ παρούσῃ ἀληθείᾳ, `in the truth that now is., I confess, such
cases may happen, where the pretences of both sides are so fair, and
the miscarriages so foul, that we know not which to choose; and (as
Cato said of the civil wars between Caesar and Pompey, quem fugiam
video, quem sequar non video), we can better see whom to avoid, than
whom to close with and follow; and thereupon there may be hesitancy
and indifferency; but this is neither allowed for the present, nor continued out of interest, but conscience, and never descendeth to any
base compliances for advantage.`Bonus animus nunquam erranti obsequium accommodat.,—Ambros.
Obs. 2. That doubtfulness of mind is the cause of uncertainty in
our lives and conversations. Their minds are double, and therefore
their ways are unstable. First, there is (as Seneca saith), nusquam
residentis animi volutatio, uncertain rollings of spirit; and then
vita pendens, a doubtful and suspensive life.Sen. lib. de Tranquill. For our actions do oft bear
the imnge and resemblance of our thoughts, and the heart not being
fixed, the life is very uncertain. The note holdeth good in two cases:—(1.) In fixing the heart in the hopes of the gospel; (2.) In fixing the
heart in the doctrine of the gospel; as faith sometimes implieth the
doctrine which is believed, sometimes the grace by which we do believe.`Fides quae creditur, et fides qua creditur.,
A certain expectation of the hopes of the gospel produceth obedience,
and a certain belief of the doctrine of the gospel produceth constancy.
1. None walk so evenly with God as they that are assured of the
love of God. Faith is the mother of obedience, and sureness of trust
maketh way for strictness of life. When men are loose from Christ,
they are loose in point of duty, and their floating belief is soon discovered in their inconstancy and unevenness of walking. We do not with any alacrity or cheerfulness engage in that of whose success we
are doubtful;`Προαίρεσις οὐκ ἔστιν ἀδυνάτων.,—Arist. Ethic. and therefore, when we know not whether God will
accept us or no, when we are off and on in point of trust, we are just
so in the course of our lives, serve God by fits and starts, only when
some zealous moods and pangs come upon us. It is the slander
of the world to think assurance is an idle doctrine. Never is the soul
so quickened and enabled for duty as it is by `the joy of the Lord:, Neh. viii. 10,
`The joy of the Lord is your strength., Faith, filling
the heart with spiritual joy, yieldeth a strength for all our duties and
labours; and we are carried on with life and vigour when we have
most lively apprehensions of the divine grace.
2. None are so constant in the profession of any truth as they that
are convinced and assured of the grounds of it. When we are but
half convinced, we are usually unstable. I remember the apostle
speaketh of a thing which he calleth ἴδιον στήριγμον, `our own steadfastness, 2 Peter iii. 17, `Lest ye fall from your own steadfastness
into the error of the wicked., Every believer hath, or should have, a
proper ballast in his own spirit, some solid, rational grounds that may
stay and support him; otherwise, when the chain of consent is broken,
we shall soon be scattered. So elsewhere a believer is bidden to render λόγον, `a reason of the hope that is in him, 1 Peter iii. 15; that is,
those inward motives that constrained his assent to the truth. Thus also
the apostle Paul chargeth us, 1 Thes. v. 21, first to `prove all things,
and then to `hold fast that which is good., It is unsafe to engage till
a full conviction, or to resolve without evidence, for there is no likelihood of holding fast till we have proved. Well, then, labour to understand the grounds of your religion. If you love a truth ignorantly, you
cannot love it constantly. There is still a party left in the soul to
betray it into the hands of the opposite error. To take up ways without any trial is but a simple credulity, which will soon be abused and
misled; and to take up ways upon half conviction is hypocrisy, which
by that other part of the mind not yet gained will be soon discovered.
Look upon it, then, as brutish to follow the track, and base to profess
before you are ascertained.
Ver. 9. Let the brother of low degree rejoice in that he is exalted.
The apostle having finished that necessary digression about prayer,
returneth to the main matter in hand, which is bearing of afflictions
with joy; and urgeth another reason in this verse, because, to be depressed in the world for righteousness, sake, is to be exalted towards
God; and in consideration of their spiritual comforts and privileges,
they had rather cause to boast and glory than to be made sorry. Lot
us see the force of the words.
Let the brother; that is, a Christian. The people of God are
expressed by that term, because the truest friendship and brotherhood is
inter bonos, among the good and godly. Combinations of wicked men are rather a
faction and a conspiracy than a brotherhood; therefore you find this in
scripture notion always appropriated to the people of God. When it is said
indefinitely `a brother, you may understand a saint; as here James doth not say
`a Christian, but `let the brother., So Paul, 1 Cor. xvi. 20, `All the brethren
salute you;, that is, all the saints. And sometimes it is expressed with this addition, `holy brethren, 1 Thes. v. 27; whereas in the same place, in
ver. 26, he had said, `Greet all the brethren., This loving compellation and use of calling one another brothers and sisters continued
till Tertullian's time, as we showed before.
Of low degree. In the original it is τάπεινος, which, as the Hebrew
word ענו, signifieth both humble and base, the grace and the condition, affliction and humility. It is here put for the condition, not
the grace, and therefore we well render it `of a low degree;, for it is
opposed to the term `rich `in the next verse; and so it is taken else
where, as Prov. xvi. 19, `Better be of an humble spirit with the
lowly, than to divide the spoil with the proud., By lowly he meaneth
the lowly in condition, not in heart; for it is opposed to `dividing the
spoil., So Luke i. 48, `He hath regarded the low estate of his handmaid;,—it is τὴν ταπείνωσιν, the humility of his handmaid. The
grace and the condition are expressed by the same term, because a
low estate is the great engagement to a lowly heart. But remember,
by low degree is not intended one that is poor simply, but one that is
poor for Christ, as persecutions and afflictions are often expressed by
the word humility and humiliation; thus Ps. ix. 12, 13, `He forgetteth not the cry of the humble,—the margin readeth afflicted;
and in ver. 13, `Consider my trouble which I suffer from them that
hate me,—in the original, my `humiliation., So here, ἄδελφος ὁ τάπεινος, `the humble brother, is one that is humbled or made low
by the adversaries of religion.
Rejoice.—In the original καυχάσθω, `boast, or `glory, as it is in
the margin. It is the highest act of joy; even when joy beginneth to
degenerate, and pass the limits and bounds of reason. I say, it is the
first degeneration of joy, and argueth the soul to be surprised with
great excess and height of affection, for the next step beyond this is
verily wicked. Joy beginneth to exceed when it cometh to exultation,
but when it cometh to insultation, it is stark naught. Therefore,
how should they boast or glory? Is that lawful? I answer—(1.) It
may be understood as a concession of the lesser evil, thus: Rather than
murmur under afflictions, or faint under them, or endeavour to come
out of them by ill means, you may rather boast of them; rather than
groan under them as a burden, you may boast of them as a privilege
it is the lesser evil. Such concessions are frequent in scripture, as
Prov. v. 19, `Thou shalt err in her love;, so in the original, and in the
Septuagint, τῃ̂ φιλίᾳ αὐτῆς περιφερόμενος πόλλοστος ἔσῃ, `Thou shalt
be overmuch in her love., We translate, `He shall be ravished with
her love, which certainly implieth an unlawful degree, for ecstasies
and ravishments in carnal matters are sinful. How is it, then, to be
understood? Doth the scripture allow any vitiosity and excess of
affection? No; it is only a notation of the lesser evil. Rather than
lose thyself in the embraces of an harlot, `let her breasts satisfy thee, be overmuch, or
`err in her love, (2.) It may only imply the worth
of our Christian privileges: let him look upon his privileges as
matter of boasting. How base and abject soever your condition seem
to the world, yet suffering for Christianity is a thing whereof you may
rather boast than be ashamed. (3.) It may be the word is to be mollified with a softer signification, as our translators, instead of
`let him
boast, or glory, say, `let him rejoice, though, by the way, there is
no necessity of such a mitigated sense; for the apostle Paul saith
directly, in the same terms, Rom. v. 3, `We boast, or glory, in tribulations, &c. But more of this in the observations.
In that he is exalted, ἐν τῷ ὕψει αὐτοῦ, in his sublimity. This
may be understood two ways: (1.) More generally, in that he is a
brother or a member of Christ, as the worth and honour of the spirit
ual estate is often put to counterpoise the misery and obscurity of
afflictions; thus Rev. ii. 9, `I know thy poverty, but thou art rich, poor
outwardly, but rich spiritually. (2.) More particularly, it may note the honour
of afflictions, that we are thought worthy to be sufferers for anything in which
Christ is concerned, which is certainly a great preferment and exaltation.
The
notes are these:—
Obs. 1. That the people of God are brethren. I observed it before,
but here it is direct, `Let the brother of low degree, &c. They are
begotten by the same Spirit, by the same immortal seed of the word.
They have many engagements upon them to all social and brotherly
affection. Jure matris naturaeTertul. in Apol. cap. 39. (as Tertullian saith)—by the common
right of nature, all men are brethren. But, Vos mali fratres, quia
parum homines (saith he to the persecutors)—the church can ill call
you brethren, because ye are scarce men. Well, then, consider your
relation to one another. You are brethren, a relation of the greatest
endearment, partly as it is natural—not founded in choice, as friendship, but nature; partly as it is between equals. The respect between
parents and children is natural; but in that part of it which ascendeth
from inferiors to superiors, there is more of reverence than sweetness.
In equals there is (if I may so speak) a greater symmetry and proportion of spirit, therefore more love. Ah! then, live and love as brethren.
Averseness of heart and carriage will not stand with this sweet relation. The apostle speaketh with admiration: 1 Cor. vi. 6,
`Brother
goeth to law with brother, and that before unbelievers!, There are
two aggravations one from the persons striving, brother with brother;
the other, before whom they made infidels conscious of their contention. So Gen. xiii. 7, 8,
`And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle, and the
Canaanite and Perizzite was yet in the land., The Canaanite was yet
unsubdued, ready to take advantage of their divisions, yet they strove.
But see how Abram taketh up the matter. `We be brethren, let
there be no more strife., Oh! consider, no discords are like those of
brethren. The nearer the union, the greater the separation upon a
breach; for natural ties being stronger than artificial, when they are
once broken they are hardly made up again; as seams when they are
ripped may be sewed again, but rents in the whole cloth are not so
easily remedied. And so Solomon saith, Prov. xviii. 19, `A brother
offended is harder to be won than a strong city: their contentions
are like the bars of a castle;, that is, they are as irreconcilable as
a strong castle is impregnable. But this is not all that is required,
as to avoid what misbecometh the relation, but we must also practise the duty that it enforceth. There should be mutual endeavours for
each others, good: Ps. cxxii. 8, `For my brethren and companions,
sake, I will now say, Peace be within thee;, that is, because of the relation, he would be earnest with God in prayer for their welfare.
Obs. 2. The brother of low degree.—He saith of
low degree, and yet
brother. Meanness doth not take away church relations. Christian
respects are not to be measured by these outward things; a man is
not to be measured by them, therefore certainly not a Christian, I
had almost said, not a beast. We choose a horse sine phaleris et
ephippio, by his strength and swiftness, not the gaudiness of his trap
pings: that which Christians should look at is not these outward
additaments, but the eminency of grace: James ii. 1, `Have not the
faith of our Lord Jesus Christ in respect of persons;, that is, do not
esteem their grace according to the splendour or meanness of the outward state and condition. Despising the poor is called a despising
the church of God: 1 Cor. xi. 22, `Have ye not houses to eat and
drink in? Or despise ye the church of God, and shame them that
have not?, At their love feasts they were wont to slight the poor,
and discourage those that were not able to defray part of the charge,
which, the apostle saith, is a despising the church that is, those that
are members of Christ and the church, as well as themselves;See Spanhemius in his Dubia Evangelica, part iii. dub. 77, largely discussing this
matter. for he
doth not oppose ἐκκλησίαν to οἰκον, as a public place to a private, but
a public action to a private action; as if he had said thus: In your
houses you have a liberty to invite whom you please, but when you
meet in a public assembly, you must not exclude such a considerable
part of the church as the poor are.
Obs. 3. Again, from that the brother of a low degree. Not a man
of low degree, but a brother. It is not poverty, but poor Christianity
that occasioneth joy and comfort. Many please themselves because
they suffer afflictions in this world; and therefore think they should
be free in the world to come, as many ungodly poor men think death
will make an end of their troubles, as if they could not have two hells.
Oh! consider, it is not mere meanness that is a comfort; the brother
only can rejoice in his misery and low estate. You shall see it is said,
Exod. xxiii. 3, `Thou shalt not countenance a poor man in his cause:, a man would have thought it should have been rather said,
`the rich;, but there is a foolish pity in man, and we are apt to say, he is a poor
man, and so omit justice. Well, then, God, that condemneth it in man,
will not pity you for your mere poverty: Mat. v. 3, `Blessed are the
poor in spirit;, mark that πνεύματι, in spirit, not in purse. Many
men's sufferings here are but the pledges and prefaces of future misery,
the `beginning of sorrows, Mat. xxiv. 8. For the present your families
are full of wants, your persons oppressed with misery and reproach,
but all this is but a shadow of hell that cometh after; every Lazarus
is not carried into Abraham's bosom; you may be miserable here and
hereafter too; God will not pity you because of your suffering, but
punish you rather, for these give you warning. Oh! consider, then, is
it not sad to you, when you see the naked walls, the ragged clothes,
and hear the cries of the hungry bellies within your families, you yourselves much bitten and pinched with want, and become the scorn and
contempt of those that dwell about you? Ay! but it will be more
sad to consider that these are the beginnings of sorrows; you cry for
a bit now, and then you may howl for a drop to cool your tongue;
now you are the scorn of men, then the scorn of God, men, and angels.
Oh! be wise; now you may have Christ as well as others; as the poor
and rich were to pay the same ransom to make an atonement for their
souls, Exod. xxx. 15: but if not, you will perish as well as others; as
God will not favour the rich, so he will not pity the poor.
Obs. 4. From the word τάπεινος—it signifieth both
humble, and of low degree—observe, that the meanest have the greatest reason and
engagement to be humble; their condition always maketh the grace
in season—poverty and pride are most unsuitable. It was one of
Solomon's odd sights, Eccles. x. 7, to see `servants on horseback, and
princes going on foot., A poor proud man is a prodigy and wonder
of pride; he hath less temptation to be proud, he hath more reason to
be humble. Nebuchadnezzar was more excusable, for he had a great
Babel, and that was a great temptation. Besides what should be in
your affections, there is somewhat in your condition to take down the
height of your spirits: it is not fit for those of the highest rank to turn fashionists, and display the ensigns of their own vanity; but when
servants and those of a low degree put themselves into the garb, it is
most intolerable. But alas! thus we often find it; men usually walk
unsuitably to their condition, as if they would supply in pride what
is lacking in estate and sufficiency; whereas others that excel in
abilities are most lowly in mind, as the sun at highest casteth least
shadows.
Obs. 5. Again, from that of low degree. God may set his people in
the lowest rank of men. A brother may be τάπεινος, base and abject,
in regard of his outward condition. `The Captain of salvation, the
Son of God himself, was, Isa. liii. 3, `despised and rejected of men;, as we render it in the original,
chadal ischim, desitio virorum, that is,
the leaving-off of men; implying that he appeared in such a form
and rank that he could scarce be said to be man, but as if he were to
be reckoned among some baser kind of creatures; as Ps. xxii. 6,
David saith, as a type of him, `I am a worm, and no man;, rather
to be numbered among the worms than among men, of so miserable a
being that you could scarce call him man; rather worm, or some
other notion that is fittest to express the lowest rank of creatures.
Well, then, in the greatest misery say, I am not yet beneath the condition of a saint—a brother may be base and abject.
Obs. 6. From that let the brother of low degree glory. That the
vilest and most abject condition will not excuse us from murmuring:
though you be τάπεινος, base, yet you may rejoice and glory in the
Lord. A man cannot sink so low as to be past the help of spiritual
comforts. In `the place of dragons, there is somewhat to check
murmurings, somewhat that may allay the bitterness of our condition,
if we had eyes to see it: though the worst thing were happened to
you, poverty, loss of goods, exile, yet in all this there is no ground of
impatiency: the brother of low degree may pitch upon something in
which he may glory. Well, then, do not excuse passion by misery, and blame your condition when you should blame yourselves: it is
not your misery, but your passions, that occasion sin; wormwood is
not poison. But alas! the old Adam is found in us: `The woman,
which thou gavest me, gave me, and I did eat., We blame providence when we should smite upon our own thighs. It is but a fond
excuse to say, Never such sufferings as mine: Lam. i. 12, `Is there
any sorrow like unto my sorrow?, Men pitch upon that circumstance,
and so justify their murmurings. But remember, the greatness of
your sufferings cannot give allowance to the exorbitancies of your
passions: the low degree hath its comforts.
Obs. 7. From that rejoice, or glory, or
boast. There is a concession
of some kind of boasting to a Christian; he may glory in his privileges. To
state this matter, I shall show you:—
1. How he may not boast. (1.) Not to set off self, self-worth, self-merits; so the apostle's reproof is just, 1 Cor. iv. 7,
`Why dost thou
glory, (the same word that is used here) `as if thou hadst not received
what thou hast?, That is an evil glorying, to glory in ourselves, as if
our gifts and graces were of our own purchasing, and ordained for the
setting off of our own esteem; all such boasting is contrary to grace,
as the apostle saith, Rom. iii. 27, Ποῦ οὖν ἡ καύχησις, `Where is
boasting? It is excluded by grace., (2.) Not to vaunt it over others;
the scripture giveth you no allowance to feed pride: it is the language
of hypocrites, Isa. lxv. 5, `Stand by thyself; I am holier than thou., To despise others, as carnal, as men of the world, and to carry
ourselves with an imperious roughness towards them, it is a sign we
forget who made the difference. The apostle chideth such kind of
persons, Rom. xiv. 10, τί ἐξουθενεῖς, `Why dost thou set at naught thy
brother?, Tertullian readeth it, Cur nullificas?—why dost thou
nothing him? He that maketh nothing of others, forgetteth that
God is `all in all, to himself. Grace is of another temper: Titus iii.
3, `Show meekness to all men, for we ourselves in times past were
foolish and disobedient., So think of what you are, that you may not
forget what you were, before grace made the distinction.
2. How he may boast. (1.) If it be for the glory of God, to exalt
God, not yourselves: Ps. xxxiv. 2, `My soul shall make her boast of
God;, of his goodness, mercy, power. This is well, when we see we
have nothing to boast of but our God; neither wealth, nor riches, nor
wisdom, but of the Lord alone: Jer. ix. 23, 24, `Let not the wise
man glory in his wisdom, nor the mighty man glory in his strength;
but let him that glorieth glory in this, that he knoweth me, saith the
Lord., This doth not only quicken others to praise him, but argueth
much affection in yourselves; as, when we prize a thing, we say we
have nothing to glory of but that; so it is a sign the soul sets God
above all when it will glory in none other. (2.) To set out the worth
of your privileges. The world thinketh you have a hard bargain to
have a crucified Christ;—glory in it. Thus Rom. v. 3, `We glory in
tribulations., The apostle doth not say, We must glory or boast of our
tribulations or sufferings, but glory in tribulations. There is poor
comfort in offering our bodies to the idol of our own praise, and to
affect a martyrdom to make way for our repute or esteem, that we
may have somewhat whereof to boast; that is not the apostle's meaning. But this glorying is to let the world know the honour we put
upon any engagement for Christ, and that they may know we are not
ashamed of our profession, when it is discountenanced and persecuted.
The apostle Paul is excellently explained by the apostle Peter: 1 Peter
iv. 16, `If any man suffer as a Christian, let him not be ashamed, but
let him glorify God in this behalf., They think it is a disgrace, and
you think it is a glory to surfer for Christ. Look, as divines say, in the
case of eyeing the reward; then it is done most purely when it is done to
extenuate the temptation by the esteem and presence of our hopes, as
Christ counted it a light shame, in comparison of `the joy set before
him, Heb. xii. 2; and Moses the treasures of Egypt nothing in comparison of the recompense of reward, Heb. xii. 26. So, here, in
this cause you may glory, that is, to counterbalance the shame of the
world with the dignity of your profession and hopes. Well, then,
you see how you may glory, to declare your valuation and esteem of
God and his ways.
Obs. 8. From that he is exalted. That grace is a preferment and
exaltation; even those of low degree may be thus exalted. All the
comforts of Christianity are such as are riddles and contradictions
to the flesh: poverty is preferment; servants are freemen, the Lord's freemen, 1 Cor. vii. 22. The privileges of Christianity take off all
the ignominy of the world. Christian slaves and vassals are yet
delivered from the tyranny of Satan, the slavery of sin; therefore he
saith they are `the Lord's freemen., So James ii. 5, `Hath not God
chosen the poor in this world to be rich in faith?, Spiritual treasure
and inward riches are the best. A Christian's life is full of mysteries;
poor, and yet rich, base, and yet exalted; shut out of the world, and
yet admitted into the company of saints and angels; slighted, yet dear
to God; the world's dirt, and God's jewels. In one place it is said,
1 Cor. iv. 13, `We are counted as the scurf and off-scouring of the
earth;; and in another, Mal. iii. 17, `I will make up my jewels.,
Not a foot of land, yet an interest in the land of promise, a share in
the inheritance of the saints in light; you see everything is amply
made up in another way. Do but consider the nature of your privileges, and you cannot but count them a preferment. You are called to
be `sons of God: `John i. 12, `He vouchsafed them ἐξουσίαν, the
privilege or prerogative to become the sons of God;, so also, `members
of Christ, and what a door of hope doth that open to you; so also `heirs of the promises,
`joint-heirs with Christ., Rom. viii. 17; so also `partakers of the divine nature, 2 Peter i. 4:
and what a privilege is that, that we should be severed from the vile world, and
gilded with glory, when we might have stood like rotten posts! that we should be
united to Christ, when, like dried leaven,Qu. `leaves,?—ED. we might have been driven to and
fro throughout the earth. Well, then:—
1. Never quarrel with providence. Though you have not other
things, rejoice in this, that you have the best things. Sole adoption is
worth all the world. Do not complain that you have not the gold,
if you have the kiss. I allude to that known story in Xenophon.
Never envy the world's enjoyments, no, though you see men wicked
and undeserving. To murmur under any such pretence is but disguised envy. Consider God hath called you to another advancement.
You sin against the bounty of God if you do not value it above all
the pomp and glory of the creatures. They are full and shining, but
your comforts are better and more satisfying: 1 Tim. vi. 6, `Godliness
with contentment is great gain;, or it may be read, `Godliness is
great gain with contentment, in opposition to worldly gain. Men
may gain much, but they are not satisfied; but godliness is such a
gain as bringeth contentment and quiet along with it; for I suppose
that place of the apostle is parallel to that of Solomon: Prov. x. 22, `The
blessing of God maketh rich, and he addeth no sorrow with it.,
2. Refresh your hearts with the sense of your privileges. You that
are the people of God are exalted in your greatest abasures. Are you
naked? You may be `arrayed in tine linen, Rev. xix. 8, which is `δικαιώματα, the righteousnesses of the saints:, that plural word implieth justification and sanctification. Are you hungry? God's
mountain will yield you `a feast of fat things, a feast of wines upon the lees
well refined, Isa. xxv. 6: wines on the lees are most generous and
sprightly. Are you thirsty? You have `a well of water springing
up to everlasting life, John iv. 14. Are you base? You have glory,
you have a crown. The word useth these expressions to show that
all your wants are made up by this inward supply.
Obs. 9. Observe more particularly, that the greatest abasures and
sufferings for Christ are an honour to us: Acts v. 41, `They rejoiced
they were counted worthy to suffer shame for his name., It was an
act of God's grace to put this honour upon them. Well, then, do not
look upon that as a judgment which is a favour. Reproaches for
Christ are matter of thanksgiving rather than discontent. In ordinary sufferings God's people have this comfort, that as nothing cometh
without merit, so nothing goeth away without profit. But here, what
ever is done to them is an honour, and an high vouchsafement. Oh! how happy are
the people of God, that can suffer nothing from God or men, but what they may
take comfort in!
Ver. 10. But the rich, in that he is made low; because as the flower
of the grass he shall pass away.
He taketh occasion from the former exhortation, which pressed to
rejoice in miseries, to speak of the opposite case, prosperity. Some
suppose the words to be an irony,Tho. Lyra. wherein the apostle discovereth his
low conceit of worldly glory: all their exaltation is humiliation; and
therefore, if he will glory, let him glory in his vileness, and the unsettledness of his condition. That is all they can boast of—a low enjoyment that may be soon lost. But I suppose it is rather a direction;
for he speaketh by way of advice to the rich Christian or brother,
which will appear more fully by a view of the words.
But the rich.—It noteth the noble, the honourable, those that are
dignified with any outward excellency, more especially those that did as
yet remain untouched or unbroken by persecution. Some observe he
doth not say `the rich brother, as before, `the brother of low degree, but only generally
`the rich., Few of that quality and rank give their
names to Christ. But this may be too curious.
In that, &c.—You see here wanteth a verb to make the sense entire and full. What is to be understood? Œcumenius saith
αἰσχυνέσθω `Let him be ashamed, considering the uncertainty of his estate; others,
much to the same sense, ταπεινούσθω, let hhn^be humbled in that he
is made low, as if the opposite word to καυχάσθω were to be introduced to supply the sense. So it would be a like speech with that, 1
Tim. iv. 3, where in the original it runneth thus,
Κωλυόντων γαμεῖν καὶ ἀπέχεσθαι τῶν βρωμάτων, `forbidding to marry, and to abstain from
meats;, where there is a defect of the contrary word `commanding, which we in our translation supply, and read,
`forbidding to marry, and
commanding to abstain from meats, as Epiphanius, citing that place,
readeth it with that addition,
κωλυόντων γαμεῖν καὶ κελευόντων ἀπέχεσθαι βρωμάτων. So 1 Tim. ii. 12,
`I suffer not a woman to teach, but to be in silence., The opposite word to suffer not, or forbid, is
understood, that is, `I command her to be in silence., So here, `Let the
brother of low degree glory in that he is exalted;, and then `the rich be
humbled in that he is made low., Many go this way. But this seemeth somewhat to
disturb the series and order of the words. I always count that the best sense
which runneth with a smooth plainness; therefore I rather like the opinion of others who repeat καυχάσθω,
used in the former verse, `Let him rejoice, the poor man, in that^he is
spiritually exalted; the rich in that he is spiritually humbled., So
that grace maketh them both even and alike to God, and in regard of
divine approbation they stand upon the same level—the poor that is
too low he is exalted, the rich that is too high he is humbled; which
to both is matter of glory or joy.
He is made low.—Some say outwardly and in providence, when his
crown is laid in the dust, and he is stripped of all, and brought into
the condition of the brother of low degree. But this is not so proper;
for the apostle speaketh of such a making low as will consist with his
being rich; made low whilst πλούσιος,
rich, and high in estate and esteem. Some more particularly say, therefore made
low, because, though honourable for riches, yet, because a Christian, no more
esteemed than if poor, but accounted base and ignominious. But this doth not
suit with the reason at the end of the verse, `because as the flower of the
field he shall pass away., More properly, then, it is understood of the
disposition of the heart, of a low mind in a high condition; and so it noteth
either such humility as ariseth from the consideration of our own sinfulness
(they are happy indeed whom God hath humbled with a sense of their sins), or
from a consideration of the uncertainty of all worldly enjoyments. When our
hearts are drawn from a high esteem of outward excellences, and we live in a
constant expectation of and preparation for the cross, we may be said to be made
low, though never so much exalted, which I suppose is chiefly intended, and so
it suiteth with the reason annexed, and is parallel with that of the apostle: 1
Tim. vi. 17, `Charge the rich men of this world that they be not high-minded, and trust not in uncertain riches., The meaning is,
that the glory of their condition is, that when God hath made them
most high, they are most low in their own thoughts.
Because as the flower of the grass he shall pass away.—He rendereth a reason why they should have a lowly mind in the midst of
their flourishing and plenty, because the pomp of their condition is but as a flower of the field, which fadeth as soon as it displayeth its glory.
The similitude is often used in scripture: Ps. xxxvii. 2, `They shall
soon be cut down as the grass, and wither as the green herb;, so
Job xiv. 2, `He cometh forth like a flower, and is cut down;, so Isa.
xl. 6, 7, `All flesh is grass, and the goodliness thereof as the flower of
the field. The grass withereth, and the flower fadeth, because the
Spirit of the Lord bloweth upon it;, so also in many other places. I
shall improve the similitude in the notes. Only observe here, that
the apostle doth not say that his riches shall pass away as a flower,
but he shall pass away, he and his riches also. If we had a security of
our estate, we have none of our lives. We pass and they pass, and
that with as easy a turn of providence as the flower of the field fadeth.
The notes are these:—
Obs. 1. Riches are not altogether inconsistent with Christianity.
`Let the rich, that is, the rich brother. Usually they are a great
snare. It is a hard matter to enjoy the world without being entangled with the cares and pleasures of it. The moon never suffereth
eclipse but when it is at the full; and usually in our fulness we miscarry; and therefore our Saviour saith, Mat. xix. 24,
`It is easier
for a camel to go through the eye of a needle than for a rich man to
enter into the kingdom of God., It is a Jewish proverb to note an
impossibility. Rich men should often think of it. A camel may as
soon go through a needle's eye, as you enter into the kingdom of God.
That were a rare miracle of nature, indeed, to see a camel or an elephant to pass through a needle's eye; and it is as rare a miracle of
grace to see a rich man gained to Christ and a love of heaven. Of all
person sin the world, they are least apprehensive of spiritual excellences. Christ himself came in poverty, in a prejudice, as it were, to
them that love riches. Plato, an heathen, saith the same almost with
Christ, that it is impossible for a man to be eminently rich and eminently good.`Ἀγαθὸν ὄντα διαφερόντως καὶ πλούσιον εἰναι διαφερόντως ἀδύνατον.,—Plato. The way of grace is usually so strait, that there is
scarce any room for them that would enter with their great burthens
of riches and honour.`Non possunt in coelum aspicere, quoniam mens eorum in humum prona, terraeque defixa est; virtutis autem via non capit magna onera portantes.,—Lactant. lib. sept. But you will say, What will you have
Christians to do then? In a lavish luxury to throw away their
estates? or in an excess of charity to make others full, when themselves
are empty? I answer—No; there are two passages to mollify the
rigour of our Lord's saying. One is in the context, `With God all things
are possible, Mat. xix. 26. Difficulties in the way to heaven serve to
bring us to a despair of ourselves, not of God. He can loosen the heart
from the world, that riches shall be no impediment; as Job by providence was made eminently rich, and by grace eminently godly—`none
like him in all the earth, Job i. 8. The other passage is in Mark x.
23, 24, `Jesus said, How hard is it for them that have riches to enter
into the kingdom of God! And the disciples were astonished at his
words; but Jesus answereth again, How hard is it for them that trust
riches to enter into the kingdom of God!, It is not the having, but
the trusting. Riches in the having, in the bare possession, are not a
hindrance to Christianity, but in our abuse of them. The sum of all is, it is impossible to trust in riches and enter into the kingdom of
God, and it to us is impossible to have riches and not to trust in them.
Well, then, of all men, rich men should be most careful. A man may
be rich and godly, but it is because now and then God will work some
miracles of grace. Your possessions will not be your ruin till your corruptions mingle with them. Under the law the poor and rich were
to pay the same ransom, Exod. xxx. 15, intimating they may have
interest in the same Christ. It is Austin's observation`Servatur pauper Lazarus, sed in sinu
Abrahami divitis.,—August. in Ps. li.
that poor Lazarus was saved in the bosom of rich Abraham.
Riches in themselves
are God's blessings that come within a promise. It is said, Ps. cxii. 3,
of him that feareth the Lord, that `wealth and riches shall be in his
house;, that is, when God seeth good, for all temporal promises must
be understood with an exception. They do not intimate what always
shall be, but that whatever is is by way of a blessing, the fruit of a
promise, not of chance, or a looser providence. Yea, riches with a
blessing are so far from being a hindrance to grace, that they are an
ornament to it; so Prov. xiv. 24, `The crown of the wise is their
riches, but the foolishness of fools is folly., A rich wise man is
more conspicuous; an estate may adorn virtue, but it cannot disguise
folly. A wise man that is rich hath an advantage to discover himself
which others have not; but a fool is a fool still, as an ape is an ape
though tied with a golden chain. And to this sense I suppose Solomon speaketh when he saith, Eccles. vii. 11, `Wisdom with an inheritance is good;, that is, more eminent and useful. And thus you see
riches are as men use them, blessings promiscuously dispensed—to the
good, lest they should be thought altogether evil; to the bad, lest they
should be thought only good.`Dantur bonis ne putentur mala, malis ne putentur bona.,—August.
Obs. 2. That a rich man's humility is his glory. Your excellency
doth not lie in the pomp and splendour of your condition, but in the
meekness of your hearts. Humility is not only a clothing, `Put on
humbleness of mind, Col. iii. 12, but an ornament, 1 Peter v. 5, `Be
decked with humility, ἐγκομβώσασθε. It cometh from a word that
signifieth a knot, that maketh decency when things are fitly tied.
Men think that humility is a debasement, and meekness a derogation
from their honour and repute. Ah! but you see God counteth
it an ornament. It is not a disguise, but a decking. None so base as
the proud in the eyes of God and men. Before God, you must not
value yourself by your estate and outward pomp, but your graces.
An high mind and a low condition are all one to the Lord, only
poverty hath the advantage, because it is usually gracious. If any may
glory, they may glory that have most arguments of God's love. Now
a lowly mind is a far better testimony of it than an high estate. And
so before men, as Augustine said, he is a great man that is not lifted up
because of his greatness. You are not better than others by your estate,
but your meekness. The apostles possessed all things though they had
nothing. They have more than you if they have a humble heart.
Obs. 3. That the way to be humble is to count the world's
advantages our abasement. The poor man must glory in that he is exalted,
but the rich in that he is made low. Honours and riches do but set us beneath other men, rather than above them, and do rather abate
from you than add anything to you; and it may be you have less of
the Spirit because you have more of the world. God doth not use to
flow in both ways. Well, then, get this mind in the midst of your
abundance. It is nothing what you do at other times. Men dispraise
that which they want, as the fox the grapes, and simple men learning. But when you are rich, can you glory in that you are made low,
and say, All this is but low in regard of the saints, privileges? This
would keep the heart in a right frame, so that you could lose wealth
or keep it. If you lose it, you do but lose a part of your abasement;
if you keep it, you do not keep that which setteth you the higher or
the nearer to God. This is to `possess all things as if you possessed
them not, 1 Cor. vii. 30—not to have them in your hearts when you
have them in your houses. And the truth is, this is the way to keep
them still, to be humble in the possession of them: Mat. xxiii. 12,
4 Whosoever shall exalt himself shall be abased, and he that shall
humble himself shall be exalted., Riches will be your abasement, if
you do not think them so.
Obs. 4. If we would be made low in the midst of worldly enjoyments, we should consider the uncertainty of them. This is the
reason rendered by the apostle, `Because as the flower of the grass he
shall pass away., We are worldly, because we forget the world's vanity and our own transitoriness: Ps. xlix. 11,
`Their inward thought
is, that their houses shall continue for ever, and their dwelling-places
to all generations; they call their lands after their own names.,
Either we think that we shall live for ever, or leave our riches to
those that will continue our memory for ever; that is, to our children, which are but the parent multiplied and continued; which is,
as one saith, nodosa aeternitas, a knotty eternity. When our thread
is spun out and done, their thread is knit to it; and so we dream of a
continued succession in our name and family. But alas! this inward
thought is but a vain thought—a sorry refuge by which man would
make amends for the loss of the true eternity. But in vain; for we
perish, and our estate too. Both your persons and your condition are
transitory. The apostle saith, `He shall pass away like the flower of
the grass., Man himself is like the grass, soon withered; his condition
is like the flower of the grass, gone with a puff of wind. So 1 Peter i.
24, `All flesh is grass, and the glory of man as the flower of the grass., Many times the flower is gone when the stalk remaineth; so man
seeth all that he hath been gathering a long time soon dissipated
by the breath of providence, and he, like a withered rotten stalk,
liveth scorned and neglected. The scriptures make use of both
these arguments sometimes our own transitoriness, as Luke xii. 20, `Thou fool, this night shall thy soul be required of thee., Here
men toil, and beat their brains, and tire their spirits, and rack their
consciences; and when they have done all, like silkworms, they die in
their work, and God taketh them away ere they can roast what they
get in hunting. Sometimes the transitoriness of these outward things;
if we do not leave them, they may leave us. As many a man hath
survived his happiness, and lived so long as to see himself, when his
flower is gone, to be cast out upon the dunghill of scorn and contempt. And, truly it is a madness to be proud of that which may perish before
we perish, as it is the worst of miseries to outlive our own happiness.
The apostle saith, 1 Tim. vi. 17, `Charge rich men that they be not
high-minded, and trust not in uncertain riches., Trust should have a
sure object, for it is the quiet repose of the soul in the bosom of an
immutable good. Therefore that which is uncertain cannot yield a
ground of trust. You may entertain it with jealousy, but not with trust;
so Prov. xxiii. 5, `Wilt thou set thine eyes upon that which is not?,
Outward riches are so far from being the best things, that they rather
are not anything at all. Solomon calleth them `that which is not;,
and who ever loved nothing, and would be proud of that which is not?
Obs. 5. The uncertainty of worldly enjoyments may be well resembled by a flower—beautiful, but fading. The similitude is elsewhere
used: I gave you places in the exposition, let me add a few more:
see Ps. ciii. 15, 16, `As for man, his days are as grass; as a
flower of the field, so he flourisheth: for the wind passeth over it.
and it is gone, and the place thereof shall know it no more., When
the flower is gone, the root, as afraid, shrinketh into the ground, and
there remaineth neither remnant nor sign; so many a man that
keepeth a bustling, and ruffleth it in the world, is soon snapped off
by providence, and there doth not remain the least sign and memorial
of him. So 1 Peter i. 24, `For all flesh is as grass, and all the
glory of man as the flower of the grass; the grass withereth, and the flower
thereof falleth away., It is repeated and returned to our consideration—`all
flesh is grass, and then, `the grass withereth, to show that we should often
whet it and inculcate it upon our thoughts. In short, from this resemblance you
may learn two things:—
1. That though the things of the world are specious, yet they
should not allure us, because they are fading. Flowers are sweet, and
affect the eye, but their beauty is soon scorched: the soul is for an
eternal good, that it may have a happiness suitable to its own duration. An immortal soul cannot have full contentment in that which
is fading; but this is a point that calleth for meditation rather than
demonstration. It is easy to declaim upon the vanity of the creature:
it is every man's object and every man's subject. Oh! but think of
it seriously, and desire God to be in your thoughts. When the
creatures tempt you, be not enticed by the beauty of them, so as to
forget their vanity. Say, Here is a flower, glorious, but fading;
glass that is bright, but brittle.
2. The fairest things are most fading. Creatures, when they come
to their excellency, then they decay, as herbs, when they come to
flower, they begin to wither; or, as the sun when it cometh to the
zenith, then it declineth: Ps. xxxix. 5, `Man at his best estate is
altogether vanity;, not at his worst only, when the feebleness and
inconveniences of old age have surprised him. Many, you know, are
blasted and cut off in their flower, and wither as soon as they begin
to flourish. Paul had a messenger of Satan presently upon his ecstasy,
2 Cor. xii. 7. So the prophet speaketh of `a grasshopper in the beginning of the shooting up of the latter growth, Amos vii. 1. As soon
as the ground recovered any verdure and greenness, presently there
came a grasshopper to devour the herbage: the meaning is, a new affliction as soon as they began to flourish. Well, then, suspect these
outward things when you most abound in them. David thought of
overthrows when God had given him a great victory, as Ps. lx. Com
pare the psalm with the title. So it is good to think of famine and
want in the midst of plenty: a man doth not know what overturnings there may be in the world. The woman that stood not in need
of the prophet, 2 Kings iv. 13, `I dwell among my own people, that is, I have no need of friends at court, yet afterward stood in need
of the prophet's man, 2 Kings viii. 5. The Lord knoweth how soon
your condition may be turned; when it seemeth to flourish most, it
may be near a withering.
Ver. 11. For the sun is no sooner risen with a burning
heat, but it
withereth the grass, and the flower thereof falleth, and the grace of the
fashion of it perisheth; so also shall the rich man fade away in his ways.
He pursueth the similitude, and in the close of the verse applieth
it. There is nothing needeth illustration but the latter clause.
So shall; that is, so may; for the passage is not absolutely definitive of what always shall be, but only declarative of what may be;
and, therefore, the future tense is used for the potential mood. We
see, many times, that `the wicked live, become old, and mighty in
power; their houses are safe from fear, neither is the rod of God
upon them: their bull gendereth, and faileth not; their cow calveth,
and casteth not her calf, Job xxi. 7-10. Therefore, I say, the apostle
showeth not what always cometh to pass, but what may be, and
usually falleth out, and what at length certainly will be their portion.
The rich man.—That is either to be taken generally for the rich,
whether godly or ungodly, or more especially for the ungodly person
that trusteth in his riches.
Fade away μαρανθήσεται, a word proper to herbs when they lose
their verdure and beauty.
In his ways.—Some read, as Erasmus and Gagneus,
ἐν πορίαις, `with his abundance, which reading Calvin also approveth, as suiting better with the context,
`So shall the rich and all his abundance
fade away;, but the general and more received reading is that which
we follow, ἐν πορείαις in his ways or journeys; the word is emphatical,
and importeth that earnest industry by which men compass sea and
land, run hither and thither in the pursuit of wealth, and yet, when
all is done, it fadeth like the flower of the grass.
The notes are these:—
Obs. 1. From the continuance of the similitude, that the vanity of
flowers should hint thoughts to us about the vanity of our own comforts. We delight in pictures and emblems, for then the soul, by the
help of fancy and imagination, hath a double view of the object in
the similitude, which is, as it were, a picture of it, and then the thing
itself. This was God's ancient way to teach his people by types; still
he teacheth us by similitudes taken from common and ordinary
objects, that when we are cast upon them, spiritual thoughts may be
awakened; and so every ordinary object is, as it were, hallowed and
consecrated to a heavenly purpose. Well, then, let this be your field
or garden meditation; when you see them decked with a great deal of
bravery, remember all this is gone in an instant when the burning heat ariseth. In the text it is (let me open that by the way)
ἥλιος σὺν τῷ καύσωνι, the sun with a
burning wind, so in the original; for
καύσων, the word used here, is usually put here for a scorching wind,
which, in the hot and eastern countries, was wont to accompany the
rising of the sun; as Jonah iv. 8, `It came to pass, when the sun did
begin to arise, God prepared a vehement east wind;, and, therefore,
do we read of `the drying east wind, Ezek. xvii. 10; and in many
places of Hosea. It was a hot, piercing wind that blasted all things,
and was the usual figure of God's judgments; and so the psalmist
saith, `The wind passeth over it, and it is gone, Ps. ciii. 16. But
this by the way, because I omitted it in the exposition. When, I say,
you walk in a garden or field, as Isaac did, to meditate, Gen. xxiv. 63,
think thus with yourselves: Here is a goodly show and paintry; but
alas! these things are but for a season; they would fade away of
their own accord, but the breath of the east wind will soon dry them
up; so are all worldly comforts like flowers in the spring, good in
their season, but very vanishing and perishing.
Obs. 2. That our comforts are perishing in themselves, but
especially when the hand of providence is stretched out against them.
The flower fadeth of itself, but chiefly when it is scorched by the
glowing, burning east wind. Our hearts should be loose at all times
from outward things, but especially in times of public desolation; it
is a sin against providence to affect great things: when God is over
turning all, then there is a burning heat upon the flowers, and God
is gone forth to blast worldly glory: Jer. xlv. 4, 5, `The Lord saith,
I will pluck up this whole land, and seekest thou great things for
thyself?, that is, a prosperous condition in a time of public desolation; it is as if a man should be planting flowers when there is a
wind gone forth to blast them. Well, then, take heed you do not
make providence your enemy, then your comforts will become more
perishing. You cannot then expect a comfortable warmth from God,
but a burning heat. There are three sins especially by which you
make providence your enemy, and so the creatures more vain.
1. When you abuse them to serve your lusts. Where there is
pride and wantonness, you may look for a burning; certainly your
flowers will be scorched and dried up. Pleasant Sodom, when it was given to `pride, and idleness, and fulness of bread, met with a burning heat indeed, Ezek. xvi. 49: in Salvian's phrase,`Pluit Gehennam e coelo.,—Salvian de Provid. God will rain
hell out of heaven rather than not visit for such sins.
2. When you make them objects of trust. God can brook no rivals;
trust being the fairest and best respect of the creatures, it must not be
intercepted, but ascend to God. If you make idols of the creatures,
God will make nothing of them; the fire of God's jealousy is a burning heat. God took away from Judah the staff and the stay, Isa.
iii. 1; that is, that which they made so, excluding him; for that is the
case in the context. So when you trust in your wealth, as if it must
needs be well with your families, and you were secured against all
judgments, and turns of providence; certainly God will take away the
staff and the stay, and show that riches are but dead helps, when they
are preferred before the living God, 1 Tim. vi. 17.
3. When you get them by wrong means. Wealth thus gotten is
flesh (like the eagles from the altar) with a coal in it, that devoureth
the whole nest: Hab. ii. 9, `Woe be to him that coveteth an evil
covetousness, that he may set his nest on high, that he may be delivered from the power of evil., You think it is a ready way to
advance you; no, this is the ready way to ruin all: James v. 3, `Your
gold and silver shall be a witness against you, and shall eat your flesh
as it were fire;, that is, draw the fire and burning heat of God's wrath upon yourselves and families.
From that his ways.
Obs. 3. Worldly men pursue wealth with great care and industry.
The rich turneth hither and thither, he hath several ways whereby to
accomplish his ends. In self-denial, covetousness is the ape of grace;
it `suffereth all things, believeth all things, hopeth all things, 1 Cor.
xiii. 6, 7. What pains do men take for things that perish! Do but
observe their incessant care, earnest labour, and unwearied industry,
and say, how well would this suit with the heavenly treasure! It is a
pity a plant that would thrive so well in Canaan should still grow in
the soil of Egypt; that the zealous earnestness of the soul should be
misplaced, and we should take more pains to be rich unto the world
than to be rich towards God. Luke xii. 21. Man fallen is but the anagram of man in innocency, he hath the same affections and delights, only
they are transposed and misplaced; therefore do we offend in the
measure, because we mistake in the object. Or else, secondly, observe
their pains and care, and say thus: Shall a lust have more power
upon them than the love of God upon me? I have higher motives,
and a reward more sure, Prov. xi. 18; they are more earnest for an
earthly purchase, and to heap up treasure to themselves, than I am to
enrich my soul with spiritual and heavenly excellences. Surely grace
is an active thing, of as forcible an efficacy as corruption; why then
do we act with such difference and disproportion? The fault is not
in grace, but in ourselves. Grace is like a keen weapon in a child's hand; it maketh little impression because it is weakly wielded.
Worldly men have the advantage of us in matter of principle, but we
have the advantage of them in matter of motive; we have higher
motives, but they more entire principles, for what they do, they do
with their whole heart; but our principles are mixed, and therefore
grace worketh with a greater faintness than corruption doth. But,
however, it is sad. Pambus, in ecclesiastical history, wept when he
saw a harlot dressed with much care and cost, partly to see one take
so much pains for her own undoing, partly because he had not been
so careful to please God as she had been to please a wanton lover.
And truly when we see men `cumber themselves with much serving,
and toiling and bustling up and down in the world, and all for riches
that `take themselves wings and fly away, we may be ashamed
that we do so little for Christ, and they do so much for wealth, and
that we do not lay out our strength and earnestness for heaven with
any proportion to what they do for the world.
Obs. 4. Lastly, again, from that ἐν ταῖς πορείαις, from his ways or
journeys. All our endeavours will be fruitless if God's hand be
against us. As the flower to the burning heat, so is the rich man in his ways; that is, notwithstanding all his industry and care, God may
soon blast him: they `earned wages, but put it in a bag with holes, Hag. i. 6; that is, their gains did not thrive with them. Peter
`toiled all night but caught nothing, till he took Christ into the boat,
Luke v. 5. So you will catch nothing, nothing with comfort and
profit, till you take God along with you: Ps. cxxvii. 2, `It is vain for
you to rise up early, to sit up late, to eat the bread of sorrows: for so
he giveth his beloved sleep., Some take this place in a more particular
and restrained sense; as if David would intimate that all their agitations to oppose the reign of Solomon, though backed with much care
and industry, should be fruitless; though Absalom and Adonijah
were tortured with the care of their own ambitious designs, yet God
would give Jedidiah, or his beloved, rest; that is, the kingdom should
quietly and safely be devolved upon Solomon, who took no such pains
to court the people, and to raise himself up into their esteem as Absa
lom and Adonijah did; and they ground this exposition partly on the
title of the psalm, `a, psalm for Solomon, partly on the name of Solo
mon, who was called Jedidijah, or the beloved of the Lord, 2 Sam.
xii. 24, 25, the word used here, `he giveth his beloved rest., But I
suppose this sense is too curious; for though the psalm be entitled to
Solomon, yet I think not so much by way of prophecy as direction:
for as the 72d Psalm (which also beareth title for Solomon) representeth to him the model of a kingdom and the affairs thereof, so this
psalm, the model of a family, with the incident cares and blessings of
it; and therefore the passages of it are of a more universal and un
limited concernment than to be appropriated to Solomon; and it is
not to be neglected that the Septuagint turn the Hebrew word plurally,
τοῖς ἀγαπητοῖς αὐτοῦ ὕπνον, `his beloved ones sleep, showing that the
sentence is general. The meaning is, then, that though worldly men
fare never so hardly, beat their brains, tire their spirits, rack their
consciences, yet many times all is for nothing; either God doth not
give them an estate, or not the comfort of it. But his beloved, without any of these racking cares, enjoy contentment: if they have not
the world, they have sleep and rest; with silence submitting to the
will of God, and with quietness waiting for the blessing of God. Well,
then, acknowledge the providence that you may come under the blessing of it; labour
without God cannot prosper; against God and
against his will in his word, will surely miscarry.
Ver. 12. Blessed is the man that endureth temptation; for when he
is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
Here the apostle concludeth all the former discourse with a general
sentence. I shall despatch it very briefly, because the matter of it often
occurreth in this epistle.
Blessed; that is, already blessed. They are not miserable, as the
world judgeth them: it is a Christian paradox, wherein there is an
allusion to what is said, Job v. 17, `Behold, happy is the man whom
God correcteth;, it is a wonder, and therefore he calleth the world to
see it—Behold! So the apostle, in an opposition to the judgment of
the world, saith, Blessed.
Is the man, ἀνὴρ.—The word used is only proper to the masculine sex, and therefore some`Beatus vir, non mollis vel effoeminatus, sed
vir, dictus a virtute animi, virore fidei,
vigore spei.,—Aquinas in locum. have forced and obtruded some misshapen
conceits upon this scripture; whereas throughout the epistle we shall
observe our apostle delighteth in the use of this word for both sexes;
as ver. 23, ἄνδρι παρακύψαντι, `A man beholding his face, &c., in
tending a man or woman, for it answereth to the Hebrew word isch,
under which the woman also was comprehended.
That endureth, ὃς ὑπομένει—that is, that patiently and constantly
beareth. A wicked man suffereth, but he doth not endure: they suffer,
but unwillingly, with murmuring and blasphemy; but the godly man
endureth; that is, beareth the affliction with patience and constancy;
without murmuring, fainting, or blaspheming. Enduring is taken in
a good sense; as Heb. xii. 7, `If ye endure chastening, God dealeth
with you as sons., God is not perceived to deal as a father, but when
the affliction is patiently borne, which the apostle calleth enduring
there.
Temptation.—Affliction is so called, as before; in itself it is a punishment of sin, but to the godly but a trial; as death, the king of
terrors, or highest of afflictions, is in itself the wages of sin, but to
them, the gate of eternal life.
For when he is tried, δόκιμος γενόμενος.—The word is often
translated approved: Rom. xiv. 18, `Approved of man;, it is
δόκιμος.
So 1 Cor. xi. 19, `That δόκιμοι, they which are approved may be
made manifest;, so here, when he is made or found approved, that is,
right and sound in the faith; it is a metaphor taken from metals,
whose excellence is discerned in the fire.
He shall receive; that is, freely; for though none be crowned
without striving, 2 Tim. ii. 5, yet they are not crowned for striving; as
in the scripture it is said in many places, God will give every man
according to his work, yet not for his work, for such passages do only
imply (as Ferus,Ferus in Mat. in cap. 16. v. 27. a Papist, also granteth) that as evil works shall not
remain unpunished, so neither shall good works be unrewarded.
A crown of life.—It is usual in scripture to set forth the gifts of
God by a crown, sometimes to note the honour that God putteth upon
the creatures: `Thou hast crowned him with glory and honour, Ps.
viii. 5; sometimes to note the all-sufficiency of God's love. It is as a
crown; on every side there are experiences of it: so it is said, Ps. ciii.
4, `He crowneth thee with loving-kindness and tender mercies: `but
most usually it is applied to the heavenly estate:—(1.) Partly to note
the honour of it, as a crown is the emblem of majesty; and so it noteth
that imperial and kingly dignity to which we are advanced in Christ:
Luke xxii. 29, `I appoint unto you a kingdom, as my Father hath
appointed unto me., Christ, that left us the cross, hath left us his
crown also: one of Christ's legacies to the church is his own cross;
therefore Luther saith, Ecclesia est haeres crucis—the church is heir of
the cross. So you see in this place he saith διατίθημι, I do by will and
testament—so the word signifieth—dispose a kingdom to you; and
that is one reason why heavenly glory is expressed by a crown. (2.)
To note the endless and perpetual fulness that is in it: roundness is an emblem of plenty and perpetuity; there is somewhat on every side,
and there is no end in it: so Ps. xvi. 11, `In thy presence is fulness
of joy, and pleasures for evermore, (3.) To note that it is given
after striving; it was a reward of conquest; there was a crown set be
fore those that ran a race: to which use the apostle alludeth, 1 Cor.
ix. 24, 25: `They which run a race run all, but one receiveth the
prize: so run that ye may obtain. Now, they do it to obtain a corruptible crown, but we an incorruptible;, that is, in the races and
Isthmic games near Corinth, the reward was only some garland of
flowers and herbs, which soon faded; but we run for an incorruptible
crown of glory; or, as another apostle calleth it, `A crown of glory
that fadeth not away, 1 Peter v. 4. Thus you see why heaven is
expressed by a crown; now sometimes it is called `a crown of glory,
to note the splendour of it; sometimes `a crown of righteousness, 2
Tim. iv. 8, to note the ground and rise of it, which is God's truth
engaged by a promise, called God's righteousness in scripture: some
times it is called `a crown of life, as Rev. ii. 10, `Be faithful unto
death, and I will give thee a crown of life;, because it is not to be
had but in eternal or everlasting life: or else, to note the duration of
it; it is not a dying, withering crown, as the garland of flowers, but a
living crown, such as will flourish to all eternity.
Which the Lord hath promised.—This is added, partly to show the
certainty of it—we have the assurance of a promise; partly to note the
ground of expectation—not by virtue of our own merits, but God's promise. Now there is no particular promise alleged, because it is
the general drift of the whole word of God. In the law there is a promise of mercy:
`To a thousand generations, to them that love him,
Exod. xx. 6. When all things were `after the manner of a carnal commandment, the expressions of the promises were also carnal and that
is the reason why, in the Old Testament, the blessings of the promises
are expressed by `a fat portion, `long life, and a `blessing upon posterity;, for all these expressions were not to be taken in the rigour of
the letter, but as figures of heavenly joys and eternal life: and therefore, what was in the commandment,
`mercy to a thousand generations,
to them that love him, is in the apostle, `a crown of life to them that
love him, the mystery of the expression being opened and unveiled.
To them that love him.—A usual description of the people of God.
But why them that love him, rather than them that serve or obey
him, or some other description? I answer—(1.) Because love is the
sum of the whole law, and the hinge upon which all the commandments turn: this is the one word into which the Decalogue is abridged;
therefore Paul saith, Rom. xiii. 10, that `love is
πλήρωμα νόμου, the
fulfilling of the law., (2.) Because it is the great note of our interest
in Christ: faith giveth a right in the promises, and love evidenceth it;
therefore is it so often specified as the condition of the promises, the
condition that evidenceth our interest in them; as James ii. 5, `The
kingdom which he hath promised to them that love him., He doth
not say `fear him, or `trust in him, though these graces also are implied, but chiefly
`to them that love him., So Rom. viii. 28, `All
things work together for good to them that love God, to them that
are called according to his purpose:, where love of God, you see, is made the discovery both of effectual calling and election. (3.) Because patience is the fruit of love:
Nihil est quod non tolerat qui perfecte diligit—he that loveth much will suffer much: and therefore
when the apostle speaketh of enduring temptations, he encourageth
them by the crown of life promised to them that love God: a man
would not suffer for him, unless he did love him.
I shall give you the notes briefly.
Obs. 1. Afflictions do not make the people of God miserable. There
is a great deal of difference between a Christian and a man of the
world: his best estate is vanity, Ps. xxxix. 5; and a Christian's worst is happiness. He that loveth God is like a die; cast him high
or low, he is still upon a square:`Τετράγωνος ἀνὴρ.—Arist., he may be sometimes afflicted, but he is
always happy. There is a double reason for it:—
1. Because outward misery cannot diminish his happiness.
2. Because sometimes it doth increase it.
1. Afflictions cannot diminish his happiness: a man is never
miserable till he hath lost his happiness. Our comfort lieth much in the
choice of our chiefest good. They that say, `Happy is the people that
is in such a case, Ps. cxliv. 12-15; that is, where there is no complaining in their streets, sheep bringing forth thousands, garners full,
oxen strong to labour, &c., they may be soon miserable: all these
things may be gone, with an easy turn of providence, as Job lost all
in an instant. But they that say, `Happy is the people whose God is
the Lord, that is, that count it their happiness to enjoy God, when
they lose all, they may be happy, because they have not lost God.
Our afflictions discover our choice and affections; when outward
crosses are the greatest evil, it is a sign God was not the chiefest good;
for our grief, in the absence of any comfort, is according to the happiness that we fancied in the enjoyment of it. One that hath setup his
rest in God can rejoice in his interest, `though the fields should yield
no meat, and the flock should be cut off from the fold, and there
should be no herd in the stalls., These are great evils, and soon felt
by a carnal heart; yet the prophet, in the person of all believers, saith,
Hab. iii. 18, `I will joy in the Lord, and rejoice in the God of my
salvation., In the greatest defect and want of earthly things there is
happiness, and comfort enough in a covenant-interest.
2. Sometimes afflictions increase their happiness, as they occasion
more comfort and further experience of grace: God seldom afflicteth
in vain. Such solemn providences and dispensations leave us better
or worse, the children of God gain profit by them, for it is God's course to recompense outward losses with inward enjoyments: 2 Cor.
i. 5, `For as the sufferings of Christ abound in us, so also consolation
aboundeth by Christ;, that is, inward comforts and experiences,
according to the rate of outward sufferings. Now he hath not the
heart of a Christian that can think himself more happy in temporal
commodities than spiritual experiences: a wilderness that giveth us
more of God is to be preferred above all the pleasures and treasures
of Egypt. Learn, then, that they may be blessed whom men count
miserable. They are not always happy to whom all things happen
according to their desires, but they that endure evil with victory and patience; the world judgeth according to outward appearance, and
therefore is often mistaken. Nemo aliorum sensu miser est, sed suo,
saith SalvianSal. de Gub. Dei, lib. i.—a godly man's happiness, or misery, is not to be
judged by the world's sense or feeling, but his own; his happiness and
yours differ. The apostle saith, 1 Cor. xv. 19, `If our hopes were
only in this world, we were of all men most miserable;, if worldly
enjoyments were our blessedness, a Christian might not only be miserable, but `most miserable., The main difference between a worldly
man and a gracious man is in their chiefest good and their utmost
end; and therefore a worldly man cannot judge of a spiritual man's happiness. But, saith the apostle, 1 Cor. ii. 15,
`The spiritual man
judgeth all things, and he himself is judged of no man: `you think
that their estate is misery, but they know that yours is vanity. You
cannot judge them, but by the light of the Spirit they judge all
things. They that count God their chiefest good know no other evil
but the darkening of his countenance; in all other cases, `Blessed is
he that endureth:, they lose nothing by affliction, but their sins.
Obs. 2. Of all afflictions those are sweetest which we endure for
Christ's sake. The apostle saith, `Blessed are they that endure temptation;, that is, persecution for religion's sake. The immediate strokes
of providence are more properly corrections; the violences of men
against us are more properly trials; there is comfort and blessedness
in corrections, namely, when we receive profit by them: Ps. xciv. 12, `Blessed is the man whom thou chastenest,
O Lord, and instructest
out of thy law., Mark, when the chastening is from the Lord, there
is comfort in it, if there be instruction in it: but it is far more sweet
when we are merely called to suffer for a good conscience: Mat. v.
10, `Blessed are they which are persecuted for righteousness, sake., There is the blessedness more clear. Corrections aim at the mortifying of sin, and so are more humbling: but trials aim at the discovery
of grace, and so are more comfortable. Corrections imply guilt;
either we have sinned, or are likely to sin, and then God taketh the
rod in hand. But trials befall us, that the world may know our willingness to choose the greatest affliction before the least sin, and therefore must needs be matter of more joy and blessedness to us. In
short, corrections are a discovery and silent reproof of our corruptions;
but trials a discovery and public manifestation of our innocency, not a
reproof, so much as an honour and grace to us. Well, then, when you
are called to suffer for Christ, apply this comfort: it is a blessed thing
to endure evil for that cause; only be sure your hearts be upright, that
it be for Christ indeed, and your hearts be right with Christ.
1. That it be for Christ. It is not the blood and suffering that
maketh the martyr, but the cause. We are all apt to entitle our
quarrel to Christ, therefore we should go upon the more sure grounds.
The glory of our sufferings is marred when there is somewhat of an
evil deed in them, 1 Peter iv. 15. And we cannot be so cheerful as
in a cause purely religious; evils are not welcomed that come mixed
in our thoughts, partly trial, and partly punishment.
2. That your heart be right for Christ. The form of religion may
many times draw a persecution upon itself, as well as the power , the world hateth both, though the form less. Oh! how sad is it that a
man cometh to suffer, and he hath nothing to bear him out but an
empty form. Either such kind of persons `make shipwreck of a good
conscience, or else, out of an obstinacy to their faction, do but sacrifice a stout body to a stubborn mind; or, which is worse, have nothing
to support them but the low principles of vainglory and worldly
applause. Oh! consider, there is no blessedness in such sufferings;
then may you suffer cheerfully when you appeal to God's omnisciency
for your uprightness, as they do in the psalm, `The Lord knoweth
the secrets of the heart; yea, for thy sake are we slain all the day long, Ps.
xliv. 21 , 22. Can you appeal to the God that knoweth secrets, and say, For thy
sake are we exposed to such hazards in the world?
Obs. 3. From that when he is tried, note that before crowning
there must be a trial. We have no profit at all by the affliction,
neither grace nor glory, till there be some wrestling and exercise; for
grace, the apostle showeth plainly, Heb. xii. 11, `It yieldeth the quiet
fruits of righteousness, τοῖς γεγυμνασμένοις, to them that are exercised
thereby., The pleasantness and blessedness is not found by and by,
but after much struggling and wrestling with God in prayer, long
acquaintance with the affliction. So for glory, the apostle showeth
here, `when he is proved, he shall receive a crown., In the building
of the temple the stones were first carved and hewed, that the sound
of hammer might not be heard in God's house; so the living stones
are first hewn before they are set in the New Jerusalem. The apostle
saith, 2 Tim. ii. 5, `If a man strive for masteries, he is not crowned
unless he strive lawfully;, that is, unless he perform the conditions
and laws of the exercise in which he is engaged, he cannot expect the
reward; so neither can we from God till we have passed through all
the stages of Christianity. The trial doth not merit heaven, but
always goeth before it. Before we are brought to glory, God will
first wean us from sin and the world, which the apostle calleth a being
`made meet for the inheritance of the saints in light, Col. i. 12.
And this work is helped on by many afflictions. Those serve to make
us meet for the communion of saints, not to merit it. When God
crowneth us, he doth but crown his own gifts in us.`Deus nihil coronat nisi dona sua.,—Aug., lib. v. horn. 14. Well, then,
bear your trials with the more patience. It is said, Acts xiv. 22,
that Paul `confirmed the souls of the disciples, showing that
through much tribulation we must enter into the kingdom of God.,
It is the common lot. There is none goeth to heaven without their
trial. As the way to Canaan lay through a howling wilderness and
desert, so the path to heaven lieth through much affliction. He that
passeth his life without trial knoweth not himself, nor hath no opportunity to discover his uprightness.`Miserum te judico quod nunquam fuisti miser; transistis sine adversario
vitam; nemo
sciet quid potueris; ne tu quidem ipse; opus est ad notitiam sui experimento, quae
quisque posset nisi tentando non didicit.,—Sen. lib. de Provid., cap. 4.
Obs. 4. That it is good to oppose the glory of our hopes against the abasure of our sufferings. Here are trials, but we look for a crown
of glory. This is the way to counterpoise the temptation, and in the conflict between the flesh and spirit, to come in to the relief of the
better part. Thus Paul saith, the inward man is strengthened, `When we look not to the things that are seen, but the things that
are not seen; for the things that are seen are temporal, but the
things that are not seen are eternal, 2 Cor. iv. 18. A direct opposition of our hopes to our sufferings maketh them seem light and easy.
Thus our Saviour biddeth us consider, `When you are persecuted for
righteousness, sake, yours is the kingdom of God, Mat. v. 10.
Though ye be deprived of all you have, yet ye cannot be deprived
of heaven. Remember, heaven is still yours. You may lose an
estate, but you have an assurance of a crown of glory. Thus Basil
speaketh of some martyrs that were cast out all night naked in a cold
frosty time, and were to be burned the next day, how they comforted
themselves in this manner: `The winter is sharp, but paradise is
sweet; here we shiver for cold, but the bosom of Abraham will make
amends for all, &c.`Δριμὺς ὁ χείμων, ἀλλὰ γλυκὺς ὁ παράδεισος· ἀλγεινὴ ἢ μήνις, ἡδεῖα ἡ ἀπόλαυσις.
μικρὸν ἀναμείνωμεν καὶ ὁ κόλπος ἡμᾶς θάλψει τοῦ πατριάρχου, &c.—Basil ad 40 Martyr. Well, then, make use of this heavenly wisdom;
consider your hopes, the glory of them, the truth of them.
1. The glory of them. There are two things trouble men in their
sufferings—disgrace and death. See what provision God hath made
against these fears: he hath promised a crown against the ignominy
of your sufferings, and against temporal death a crown of life. A
man can lose nothing for God, but it is abundantly recompensed and
made up again; the crown of thorns is turned into a crown of glory,
and losing of life is the ready way to save it, Mat. x. 39. Thus, it
is good, you see, to oppose our hopes to our sorrows, and not altogether
to look to the present dangers and sufferings, but to the crown, the
crown of life that is laid up for us.`Pericula non respicit martyr, coronas respicit.,—Basil, ubi supra. Extreme misery, without hope
of redress, overwhelmeth the soul; and, therefore, the promises do
everywhere oppose a proper comfort to that case where the feeling is
like to be sorest, that faith may have a present and ready answer to
such extremities as sense urgeth; as Stephen, in the midst of his
sufferings, `looked steadfastly into heaven, and saw the glory of God,
and Jesus standing at the right hand of God, Acts vii. 55. There
was somewhat of miracle and extraordinary ecstasy in that vision,
the glory of heaven being not only represented to his soul, but to his
senses; but it was a pledge of that which falleth out ordinarily
in the sufferings of God's children, for their hearts are then
usually raised to a more fixed and distinct consideration of their hopes,
whereby the danger and temptation is defeated and overcome. It is
very observable that when Moses and Elijah came to speak with
Christ about his sufferings, they appeared in such forms of glory as
did allay the sharpness of the message; for it is said, Luke ix. 31, `They appeared in glory, and spake of his decease which he should
accomplish at Jerusalem;, intimating that the crown of thorns
should put us in mind of the crown of glory; and when we are
clothed with shame and sorrow, we should think of the shining garments; for the messengers of the cross were apparelled with a shining glory.
2. The truth of them. It is not only a `crown of glory, that you
expect, but a `crown of righteousness, 2 Tim. iv. 8, that is, which
the righteous God will surely bestow upon you; for though God
maketh the promise in grace, yet it being once made, his truth, which
is often called his righteousness in scripture, obligeth him to perform
it.`Promittendo se debitorem fecit.,—Aug. Well, then, consider thus: I have the promise of the righteous
God to assure me, and shall I doubt or draw back? He is too holy
to deceive—`God that cannot lie, Titus i. 2; so immutable and
faithful that he cannot repent and change his mind, Num. xxiii. 19;
so omnipotent and able that he cannot be disappointed and hindered,
Job ix. 12; so gracious that he will not forget: `Hath he said, and
shall he not do it? Hath he spoken, and shall he not make it good?, Oh! that our trust were as sure as his promises, and there were no
more doubt to be made of our interest than of his truth! Every
promise is built upon four pillars: God's justice or holiness, which
will not suffer him to deceive; his grace or goodness, which will not
suffer him to forget; his truth, which will not suffer him to change;
his power, which maketh him able to accomplish.
Obs. 5. Lastly, That no enduring is acceptable to God but such as
doth arise from love. The crown which God hath promised, he doth
not say, `to them that suffer, but `to them that love him., A man
may suffer for Christ, that is, in his cause, without any love to him,
but it is nothing worth: 1 Cor. xiii. 3, `If I give my body to be
burned, and have not charity, it profiteth me nothing., Through
natural stoutness and stubbornness men may be constant in their way,
and, as I said before, yield a stout body to a stubborn mind; and yet,
when they are burning in the fires, their souls burn with no zeal or
love to God's glory. There are many who would die for Christ if
they were put to it, yet will not quit a lust for him. Vicious persons
that die in a good cause are but like a dog's head cut off for sacrifice. Well, then, do not think that mere suffering will excuse a
wicked life. It is observable that Christ saith last of all, `Blessed
are they that suffer for righteousness, sake, Mat. v. 10, as intimating
that a martyr must have all the preceding graces; first, `Blessed
are the poor in spirit; blessed are the pure in heart;, then, `Blessed
are they that suffer., First, grace is required, and then martyrdom.
The victory is less over outward inconveniences than inward lusts;
for these, being more rooted in our nature, are more hardly overcome.
Under the law the priests were to search the beasts brought for burnt-offerings, whether scabbed or mangy, &c. A burnt-offering, if
scabby, is not acceptable to God. In short, that love that keepeth
the commandments is best able to make us suffer for them. Philosophy may teach us to endure hardships, as Calanus in Curtius
willingly offered his body to the fires; but grace only can teach us
to overcome lusts. We read of many that, out of greatness or sullenness of spirit, could offer violence to nature, but were at a loss when
they came to deal with a corruption; so easy is it to cut off a member
rather than `a lust, and to withstand an enemy rather than a temptation! Therefore the scriptures, when they set out an outward enemy,
though never so fierce, call him flesh, `with them is an arm of flesh;, but when they speak of the spiritual combat, they make it a higher
work, and of another nature: `We fight not against flesh and
blood, &c., Eph. vi. 12. Learn then to do for God, that you may
the better die for him; for a wicked man, as he profaneth his actions,
so his sufferings—his blood is but as swine's blood, a defilement to the altar.
Other notes might be observed out of this verse, but they may be
collected either out of the exposition, or supplied out of observations
on chap. ii. ver. 5, where suitable matter is discussed.
Ver. 13. Let no man say, when he is tempted, I am tempted of God;
for God cannot be tempted with evil, neither tempteth he any man.
He cometh now to another kind of temptations; for having spoken
of outward trials, he taketh occasion to speak of these inward temptations, that thereby he might remove a blasphemous error concerning
the cause of them. It is clear that those outward trials are from God,
but these inward trials, or temptations to sin, are altogether inconsistent with the purity and holiness of his nature, as the apostle proveth
in this and the following verses.
Let no man, when he is tempted,
μηδεὶς πειραζόμενος—that is,
tempted to sin, for in this sense is the word used in scripture; as
δοκιμάζειν, or trial, is the proper word for the other temptation, so
πειράζειν is the proper word for temptations to sin; thus the devil is
called ὁ πειράζων, the tempter, Mat. iv. 3; and in the Lord's Prayer
we pray that we may not be led
εἰς πειρασμὸν, `into temptation, chiefly intending that we may not be cast upon solicitations to evil;
so here, when he is tempted, that is, so solicited to sin that he is
overcome by it.
Say; that is, either in word or thought, for a thought is
verbum
mentis, the saying of the heart; and some that dare not lisp out such
a blasphemy certainly dare imagine it; for the apostle implies that
the creature is apt to say, to have some excuse or other.
I am tempted of God; that is, it was he solicited, or enforced me to
evil; or, if he would not have me sin, why would not he hinder me?
For God cannot be tempted with evil.—Here is the reason, drawn
from the unchangeable holiness of God: he cannot any way be seduced
and tempted into evil. Some read it actively, he is not the tempter of
evil; but this would confound it with the last clause; some, as Salmeron, out of Clemens
Romanus,`Ἀδόκιμος ἀνὴρ ἀπείραστος παρὰ τῷ θεῷ.,—Clem. Rom. lib. ii. Const., cap. 8. render the sense thus: God is not
the tempter of evil persons, but only of the good, by afflictions;
but that is a nicety which will not hold true in all cases, and doth not
agree with the original phrase; for it is not
τῶν κακῶν, as referring it
to evil persons, but simply without an article,
κακῶν, as referring it to
evil things. The sum is, God cannot, by any external applications, or ill
motions from within, be drawn aside to that which is unjust.
Neither tempteth he any man; that is, doth not love to seduce
others, willing that men should be conformed to the holiness of his own
nature. He tempteth not, either by inward solicitation or by such an
inward or outward dispensation as may enforce us to sin.
The notes are these:—
Obs. 1. From that let no man say, that man is apt to say, or to transfer the guilt of his own miscarriages. When they are seduced
by their own folly, they would fain transact the guilt and blame upon
others. Thus Aaron shifts his crime upon the people, upon their
solicitations, Exod. xxxii. 23, 24, `They said, Make us gods, and I
cast it into the fire, and thereof came the calf., Mark, thereof came,
as if it were a work of chance rather than art. So Pilate, upon the
Jews, instigation, Mat. xxvii. 24, `Look ye to it., So ignorant men,
their errors upon their teachers; if they are wrong, they have been
taught so; and therefore Jeremiah says, Jer. iv. 10, `Ah! Lord God,
surely thou hast greatly deceived this people;, that is, O Lord, they
will say thou hast deceived them; it was thy prophets told them so.
So Saul, 1 Sam. xv. 15, `The people spared the best of the sheep and
of the oxen;, and ver. 24, `I feared the people., It was out of fear
of others that entreated; the people would have it so. So many, if
they are angry, say they are provoked; if they swear, others urged
them to it; as the Shelomith's son blasphemed in strife, Lev. xxiv. 10. So if
drawn to excess of drink, or abuse of the creatures, it was long of others that
enticed them. Well, then:—
1. Beware of these vain pretences. Silence and owning of guilt is far
more becoming: God is most glorified when the creatures lay aside their
shifts. You shall see, Lev. xiii. 45, `The leper in whom the plague is
shall have his clothes rent and his head bare, and he shall put a covering
upon his upper lip, and he shall cry, Unclean, unclean;, all was to be
naked and open but only his upper lip; he was not to open his mouth
in excuses. It is best to have nothing to say, nothing but confession
of sin; leprosy must be acknowledged. The covering of the upper
lip among the Hebrews was the sign of shameful conviction.
2. Learn that all these excuses are vain and frivolous, they will not
hold with God. Aaron is reproved, notwithstanding his evasion.
Pilate could not wash off the guilt when he washed his hands. He
that crucified our Saviour crucified himself afterward.Euseb. Eccles. Hist., lib. ii. cap. 7. Ignorance is
not excused by ill teaching: `The blind lead the blind, and not one, but `both
fall into the ditch, Mat. xv. 14—the blind guide and the blind follower. So
Ezek. iii. 18, `The man shall die in his iniquity, but his soul will I require
at thy hand., It will be ill for the teacher, and ill for the misled soul too.
So Saul is rejected from being king, for obeying the voice of the people rather
than the Lord, 1 Sam. xv. 23. Shelomith's son was stoned, though he blasphemed
in spite, Lev. xxiv. 14. And it went ill with Moses, though they provoked his
spirit, so that `he spake unadvisedly with his lips, Ps. cvi. 33, 34. Certainly
it is best when we have nothing to say but only, Unclean, unclean!
Obs. 2. Creatures, rather than not transfer their guilt, will cast it
upon God himself. They blame the Lord in their thoughts; it is
foolish to cast it altogether upon Satan—to say, I was tempted of
Satan. Alas! if there were no Satan to tempt we should tempt ourselves. His suggestions and temptations would not work were there
not some intervening thought, and that maketh us guilty. Besides,
some sins have their sole rise from our own corruption, as the imperfect animals are sometimes bred
ex putri materia, only out of slimy matter, and at other times they are engendered by copulation.
It is useless to cast it upon others—I was tempted of others. Actions
cannot he accomplished without our own concurrence, and we must
bear the guilt. But it is blasphemous to cast it upon God, and say, `I am tempted of God;, and yet we are apt to do so,—partly to be
clear in our own thoughts. Men would do anything rather than think
basely of themselves, for it is man's disposition to be `right in his
own eyes, Prov. xvi. 2. We love those glasses that would make us
show fairest. It is against nature for a man willingly to profess and
own his own shame: Job. xxxi. 33, `If I hid my sin as did Adam,
i.e., more hominum, as Adam and all Adam's children do. Men would
be clear and better than they are. Partly because by casting it upon
God the soul is most secure. When he that is to punish sin beareth
the guilt of it, the soul is relieved from much horror and bondage;
therefore, in the way of faith, God's transacting our sin upon Christ
is most satisfying to the spirit: Isa. liii. 6, `The Lord hath laid on
him the iniquity of us all., Now, we would lay it upon God by odious
aspersions of his power and providence; for if we could once make
God a sinner, we would be secure. You see we do not fear men that
are as faulty as ourselves; they need pardon as well as we, and therefore is it that the soul doth so wickedly design to bring God into a
partnership and fellowship of our guilt. Partly through a wicked desire that is in men to blemish the being of God. Man naturally hateth
God; and our spite is shown this way, by polluting and profaning
his glory, and making it become vile in our thoughts; for since we
cannot raze out the sense of the deity, we would destroy the dread and reverence
of it. It is a saying of Plutarch, Malo de me dici nullum
esse Plutarchum quam malum esse Plutarchum, de Deo male sentire
quam Deum esse negare pejus duco. We cannot deny God, and therefore we debase him, which is worst, as it is better not to be than to
be wicked; we think him `as one of us, Ps. 1. 21; and the apostle
saith, `We turn his glory into a lie., Rom. i. 25. Well, then, beware
of this wickedness of turning sin upon God. The more natural it is to
us the more should we take heed of it. We charge God with our
evils and sins divers ways,—
1. When we blame his providence, the state of things, the times,
the persons about us, the circumstances of providence, as the laying
of tempting objects in our way, our condition, &c., as if God's disposing
of our interests were a calling us to sin: thus Adam, Gen. iii. 12, `The
woman which thou gavest me, she gave me, and I did eat., Mark, it
is obliquely reflected upon God, `The woman which thou gavest me.,
So many will plead the greatness of their distractions and incumbrances. God hath laid so many miseries and discouragements upon
them, and cast them upon such hard times, that they are forced to
such shifts; whereas, alas! God sendeth us miseries, not to make us
worse, but to make us better, as Paul seemeth to argue in 1 Cor. x. 13,
14: if they did turn to idolatry, the fault was not in their sufferings
and trials, but in themselves. Thus you make God to tempt you to
sin when you transfer it upon providence, and blame your condition
rather than yourselves. Providence may dispose of the object, but it
doth not impel or excite the lust; it appointeth the condition, but Satan setteth up the snare. It was by God's providence that the
wedge of gold lay in Achan's way, that Bathsheba was offered naked
to David's eye, that the sensual man hath abundance, that the timorous is surprised with persecution, &c. All these things are from God,
for the fault lieth not here. The outward estate, or the creatures
that have been the occasions of our sinning, cannot be blamed: as
beauty in women, pleasantness in wine. These are good creatures of
God, meant for a remedy; we turn them into a snare. The more of
God's goodness or glory is seen in any creature, the greater check it
is to a temptation, for so far it is a memorial of God; and therefore
some have observed that desires simply unclean are most usually
stirred up towards deformed objects. Beauty in itself is some stricture
and resemblance of the divine majesty and glory, and therefore cannot
but check motions altogether brutish. It is very observable that of
the apostle Peter: 2 Pet. i. 4, `The corruption that is in the world
through lust., The world is only the object; the cause is lust. The
reason why men are covetous, or sensual, or effeminate, is not in gold,
or wine, or women, but in men's naughty affections and dispositions.
So also it is very observable, that when the apostle John would sum
up the contents of that world which is opposite to the love of God, he
doth not name the objects, but the lusts; the fault is there. He doth
not say, Whatsoever is in the world is pleasures, or honours, or
profits, but `the lust of the eyes, the lust of the flesh, and the pride
of life, and addeth, `These are not of the Father, but of the world, 1 John ii. 16; that is, not of God, as riches, and honour, and other
outward things are, but these are parts of that world that man hath
made, the world in our own bowels, as the poison is not in the flower,
but in the spider's nature.
2. By ascribing sin to the defect and faint operation of the divine
grace. Men will say they could do no otherwise; they had no more
grace given them by God: Prov. xix. 3, `The foolishness of man
perverteth his ways, and his heart fretteth against the Lord., They
say it was long of God; he did not give more grace. They `corrupt
themselves in what they know, Jude 10, and then complain, God
gave no power. Men naturally look upon God as a Pharaoh, requiring
brick where he gave no straw. The servant in the Gospel would
make his master in the fault why he did not improve his talent:
Mat. xxv. 24, `I knew thou wert an hard man, reaping where thou
hast not sown, and gathering where thou hast not strewed, and therefore I went and hid the talent;, as if that were all the cause.
3. When men lay all their miscarriages upon their fate, and the
unhappy stars that shone at their birth, these are but blind flings at
God himself, veiled under reflections upon the creature. Alas! `who
is it that bringeth out Mazzaroth in his season, that ordereth the stars
in their course? is it not the Lord?, To this sort you may refer
them that storm at any creatures, because they dare not openly and
clearly oppose themselves against heaven; .as Job curseth the clay of
his birth, Job iii. 3, as if it had been unlucky to him; and others curse
some lower instruments.
4. When men are angry they know not why. They are loath to
spend any holy indignation upon themselves; therefore, feeling the stings and gripes of conscience, they fret and fume, and know not
why. They would fain break out against God, but dare not; as
David himself, 2 Sam. vi. 8, `David was displeased because the Lord
had made a breach upon Uzzah., He was angry, but could not tell
with whom to be angry; he should have been angry with his own
folly and ignorance. Wicked men break out apparently: Isa. viii.
21, 22, `They shall fret themselves, and curse their God, and their
king, and look upward; and they shall look to the earth, &c. Sin
proving unhappy, vexeth the soul; and then men curse and rave, and
break out into indecencies of passion and madness, accusing God,
and providence, and instruments, and any but themselves. So. Rev.
xvi. 21, `They blasphemed the God of heaven, because of their
plagues;, the madness of their rage breaketh out into open blasphemy. But in the children of God it is more secretly carried; there
is a storming in their hearts, but they dare not give it vent; as in
Jonah, chap. iv., he was vexed, and surcharged with passion, but
knew not upon whom to disgorge it.
5. Most grossly, when you think he useth any suggestion to the
soul, to persuade it and incline it to evil. Satan may come, and, by
the help of fancy and the senses, transmit evil counsel to the soul.
But God doth not, as more fully hereafter: Mat. v. 37, `Whatsoever
is beyond these cometh of evil;, in the original it is
ἐκ πονηροῦ, not
only of the evil heart, but the evil serpent; from the devil, and our
corruption, if it be beside the rule. There is Satan's counsel in all
this, not the Lord's.
6. When you have an ill understanding and conceit of his decrees,
as if they did necessitate you to sin. Men will say, Who can help it?
God would have it so,—as if that were an excuse for all. Though God
hath decreed that sin shall be, yet he doth neither infuse evil nor
enforce you to evil. God doth not infuse evil; that which draweth
you to it is your own concupiscence, as in the next verse. He doth
not give you an evil nature or evil habits; these are from yourselves.
He doth enforce you, neither physically, by urging and inclining the
will to act, nor morally, by counselling and persuading, or commanding
you to it. God leaveth you to yourselves, casteth you in his providence, and in pursuance of his decrees, upon such things as are a
snare to you; that is all that God doth, as anon will more fully
appear. I only now take notice of that wickedness which is in our
natures, whereby we are apt to blemish God, and excuse ourselves.
Obs. 3. From that he cannot be tempted with evil, that God is
so immutably good and holy that he is above the power of a temptation. Men soon warp and vary, but he cannot be tempted. There is
a wicked folly in man which maketh us measure God by the creature;
and, because we can be tempted, think God can be tempted also; as
suppose, enticed to give way to our sins. Why else do they desire him
to prosper them in their evil projects, to further unjust gain, or un
clean intents?—as the whore, Prov. vii. 14, had her vows and peace-offerings to prosper in her wantonness. And generally, we deal with
God as if he could be tempted and wrought to a compliance with our
corrupt ends, as Solomon speaketh of sacrifice offered with an evil
mind, Prov. xxi. 27; that is, to gain the favour of heaven in some evil undertaking and design. Thus the king of Moab hoped to entice
God by the multitude of his sacrifices, seven altars, seven oxen, seven
rams, Num. xxii., and the prophet, of some that thought to draw God
into a liking of their oppression: Zech. xi. 5, `Blessed be God, I am
rich., So in these times wicked men have a pretence of religion, as if
they would allure the Lord to enter into their secret, and come under
the banner of their faction and conspiracy. Oh! what base thoughts
have carnal men of God! No wonder the word of God is made a
nose of wax, when God himself is made an idol or puppet, that
moveth by the wire of every carnal worshipper! Oh! check this
blasphemy. God cannot be tempted; he is immutably just and holy: Hab. i. 13,
`Thou art of purer eyes than to behold evil, and canst not look on iniquity.,
Iniquity shall never have a good look from him. Oh! then, how should we tremble
that are easily carried aside with temptation! How can you stand before the God
that cannot be tempted?
Uses of this note are two:—
1. It is an inducement to get an interest in God, and more communion with him: a believer is
`made partaker of the divine nature,
2 Peter i. 4. Now the more of the divine nature in you, the more you
are able to stand against temptations. We are easily carried aside,
because we have more of man than God in us. We are so mutable,
that if all memory of sin and Satan were abolished, man himself
would become his own devil; but God is at the same stay. Oh! let
us covet more of the divine nature, that when the tempter cometh he
may find the less in us. We do in nothing so much resemble God as
in immutable holiness.
2. You may make use of it to the purpose in hand. When natural
thoughts rise in us, thoughts against the purity of God, say thus:
Surely God cannot be the author of sin, who is the ultor or the avenger
of it; he is at the same pass and stay of holiness, and cannot warp
aside to evil. Especially make use of it when anything is said of God
in scripture which doth not agree with that standing copy of his holiness, the righteous law which he hath given us. Do not think it any
variation from that immutable tenor of purity and justice which is in
his nature, for `he cannot be tempted;, as when he bade Abraham
offer his son, it was not evil, partly because God may require the life of
any of his creatures when he will; partly because, being the lawgiver,
he may dispense with his own law: and a peculiar precept is not in
force when it derogateth from a general command, to wit, that we
must do whatsoever God requireth: so in bidding them spoil the
Egyptians. God is not bound to our rule; the moral law is a rule to
us, not to himself, &c. In all such cases salve the glory of God, for he
is ἀπείραστος κακῶν, altogether incapable of the least sin or evil.
Obs. 4. From that neither tempteth he any man, that the Lord
is no tempter; the author of all good cannot be the author of sin.
God useth many a moving persuasion to draw us to holiness, not a
hint to encourage us to sin; certainly they are far from the nature of God that
entice others to wickedness, for he tempteth no man—man tempteth others many
ways:
1. By commands, when you contribute your authority to the countenancing of it. It is the character of Jeroboam that he `made Israel
to sin:, `Jeroboam, the son of Nebat, that made Israel to sin., It is
again and again repeated; the guilt of a whole nation lieth upon his
shoulders; Israel ruined him, and he ruined Israel. So 2 Chron. xxxiii.
9, `Manasseh made Judah and the inhabitants of Jerusalem to err,
and do worse than the heathens., Mark, he made them; their sins are
charged upon your score. In the 7th of the Revelations, where the
tribes are numbered, Dan is altogether left out, and Ephraim is not
mentioned. Dan was the first leading tribe that by example went over
to idols: Judges xviii., and Ephraim by authority: so some give the
reason.
2. By their solicitations and entreaties, when men become panders
to others, lusts: Prov. vii. 21, `With much fair speech she caused him
to yield, with the flattering of her lips she forced him., Mark, she
caused him to yield, and then forced him; first he began to incline,
and then he could no longer resist. When such Eves lay forth their
apples, what evil cometh by it? Solicitations are as the bellows to
blow up those latent sparkles of sin which are hidden in our natures
into a flame.
3. Those that soothe up or encourage men in their evil ways, calling
evil good and good evil, like Ahab's prophets. Their word is, `Go up
and prosper;, they cry, Peace, peace! to a soul utterly sunk and lost in
a pit of perdition. Oh! how far are these from the nature of God. He
tempteth no man; but these are devils in man's shape; their work is
to seduce and tempt—murderers of souls, yea (as Epiphanius calleth
the Novatians), murderers of repentance.`Τοὺς φονεῖς τῆς μετανοίας.,—Epiphan. Dives in hell had more
charity; he would have some to testify to his brethren `lest they came
into that place of torment, Luke xvi. 28. But these are factors for
hell, negotiate for Satan, strengthen the hands of the wicked, and
(which God taketh worse) discourage and set back those that were
looking towards heaven. So the apostle, 2 Peter ii. 18, they `allure
through the lusts of the flesh, through much wantonness, those that
were clean escaped from them that live in error,
τοὺς ὄντως αποφυγόντας, really or verily escaped, that is, had begun to profess the gospel;
or, as some copies have,
ὀλίγως ἀποφυγόντας, having a little escaped
from error; thence the vulgar eos qui paululum effugiunt, with which
the Syriac and Arabic translations agree;So see Jerom. lib. iii. contra Jovin. et Aug. de Fide et Operibus, cap. 25. and so it showeth how ill
God taketh it, that the early growth and budding of grace should be
blasted, and as soon as they began to profess any change, that a seducer
should set them back again, and entangle those that had made some
escape, and were in a fair way to a holy life. This is Satan's disposition outright: the dragon watched for the man-child as soon as he
was born, Rev. xii. 4, and these make advantage of those early tendencies and dispositions to faith which are in poor souls; for while they
are deeply affected with their sins, and admiring the riches and grace
of Christ, they strike in with some erroneous representations, and, under
a colour of liberty and gospel, reduce and bring them back to their old
looseness.
Use 2. If God tempteth no man, then it informeth us that God cannot be the author of sin. I shall here take occasion a little to enlarge
upon that point. I shall first clear those places which seem to imply
it; then, secondly, show you what is the efficiency and concurrence of
God about sin.
I. For the clearing of the places of scripture. They are of divers
ranks; there are some places that seem to say that God doth tempt, as
Gen. xxii. 1, `God tempted Abraham;, so in many other places; but
that was but a trial of his faith, not a solicitation to sin. There is a
tempting by way of trial, and a tempting by way of seducement.`Diabolus tentat; Deus probat.,—Tertul. de Orat.
God trieth their obedience, but doth not stir them up to sin. But you
will say, there are other places which seem to hint that God doth
solicit, incite, and stir up to sin; as 1 Chron. v. 26, `God stirred up
the spirit of Pul, the king of Assyria, to carry away the Jews captive;, but that was not evil, to punish an hypocritical nation, but just and
holy, a part of his corrective discipline; and God's stirring implieth
nothing but the designation of his providence, and the ordering of that
rage and fury that in them was stirred up by ambition and other evil
causes, as a correction to his people. So also 2 Sam. xxiv. 1, `The
anger of the Lord was kindled against Israel, and he moved David to
number the people., But compare it with 1 Chron. xxi. 1, and you
shall see it is said, `Satan stood up and provoked David to number the
people;, and so some explain one place by the other, and refer that he
to Satan, `The anger of the Lord was kindled against Israel, and he, (that is, the devil); or it may be referred to the last antecedent, the
Lord, whose anger is said to be stirred up; he moved, that is permitted
Satan to move, by withdrawing himself from David. God moved
permissivè, Satan efficaciter: God suffered, Satan tempted; for God
is often in scripture said to do that which he doth but permit to
be done; as to `Awaken the sword against the man his fellow, Zech.
xiii. 7, that is, to stir up all that rage which was exercised upon
Christ; and the reason of such expressions is because of the activeness
of his providence in and about sin, for he doth not barely permit it,
but dispose circumstances and occasions, and limit and overrule it, so
as it may be for good. Thus also Ps. cv. 25, `He turned their heart
to hate his people, and to deal subtilely with his servants., The meaning is, God only offereth the occasion by doing good to his people. The
Egyptians pursued them out of envy and jealousy. God, I say, only
gave the occasion, did not restrain their malice; therefore he is said to
do it. There are other places which imply that God hardeneth, blindeth sinners, delivereth them over to a reprobate sense, sendeth
them a strong delusion; as Rom. i. 2; Thes. ii. 11, and in many other
places. I answer in general to them all:—God, by doing these things,
doth not tempt the good that they may become evil, but only most
justly punisheth the evil with evil: this hardening, blinding, is not a
withdrawing a good quality from them, but a punishment according
to their wickedness. Particularly God is said to harden, as he doth
not soften; he doth not infuse evil, but only withhold grace; hardness
of heart is man's sin, but hardening, God's judgment. So again, God
is said to make blind as he doth not enlighten, as freezing and darkness follow upon the absence of the sun: he doth not infuse evil, nor take away any good thing from them, but only refuseth to give them
more grace, or to confirm them in the good they have. So also God
is said to give up to lusts when he doth not restrain us, but leaveth us
to our own sway and the temptations of Satan. So God is said to send
a strong lie when he suffereth us to be carried away with it. God in
deed foreseeth and knoweth how we will behave ourselves upon these
temptations, but the foresight of a thing doth not cause it.
Some urge that 1 Kings xxii. 22, `Thou shalt be a lying spirit; go
forth and do so, and thou shalt prevail with him., But that is only a
parabolical scheme of providence, and implieth not a charge and commission so much as a permission.
Others urge those places which do directly seem to refer sin to God;
as Gen. xlv. 5, 8, `Be not grieved nor offended, it was not you that
sent me hither; it was not you, but God., The very sending, which was
a sinful act, is taken off from man and appropriated to God. So 1
Kings xii. 15, `The king hearkened not unto the people, for the cause
was from the Lord;, that rebellion there is said to be from the Lord.
I answer—These things are said to be of the Lord because he would dispose of them to his own glory, and work out his own designs and
decrees. There are some other places urged, as where God is said to
deliver Christ, to bruise and afflict him, which was an evil act, &c.;
but these only imply a providential assistance and co-operation, by
which God concurreth to every action of the creatures, as shall be
cleared elsewhere.
II. I am to state the efficiency and concurrence of God about
sin. All that God doth in it may be given you in these propositions:—
1. It is certain that without God sin would never be; without his
prohibition an action would not be sinful. The apostle saith, `Where
is no law, there is no transgression;, but I mean chiefly without his permission and fore-knowledge, yea, and I may add, without his will and
concurrence, without which nothing can happen and fall out; it can
not be beside the will of God, for then he were not omniscient; or
against his will, for then he were not omnipotent. There is no action
of ours but needeth the continued concurrence and supportation of
his providence; and if he did not uphold us in being and working, we
could do nothing.
2. Yet God can by no means be looked upon as the direct author of
it, or the proper cause of that obliquity that is in the actions of the
creatures; for his providence is conversant about sin without sin, as a
sunbeam lighteth upon a dunghill without being stained by it. This
is best cleared by a collection and summary of all those actions where
by, from first to last, providence is concerned in man's sin; which are briefly
these:—
[1.] Fore-knowledge and pre-ordination. God intended and ap
pointed that it should be. Many that grant prescience deny preordination, lest they should make God the author of sin; but these
fear where no fear is. The scripture speaketh roundly, ascribing
both to God: `Him being delivered by the fore-knowledge and determinate counsel of God, Acts ii. 23. Mark, Peter saith, not only
τῇ προγνώσει, `by the fore-knowledge, but
τῇ προγνώσει, `determinate counsel, which implieth a positive decree. Now that cannot infer any guilt or evil in God, for God appointed it, as he meant to
bring good out of it. Wicked men have quite contrary ends. Thus
Joseph speaketh to his brethren, when they were afraid of his revenge,
Gen l. 19, `Am I in the place of God?, that is, was it my design to
bring these things to pass, or God's decree? and who am I, that I
should resist the will of God? And then again, ver. 20, `But as for
you, ye thought evil; but God meant it for good, to bring it to pass,
as it is this day, to save much people alive;, that is, God decreed it
otherwise than you designed it: your aim was wholly evil, his good.
[2.] There is a permission of it. God's decrees imply that sin shall
be, but they do not impel or enforce; for he leaveth us to the liberty
of our own hearts, and our own free choice and work; he is resolved
not to hinder us: Acts xiv. 16, `He suffered them to walk in their own
ways., God was not bound to hinder it, therefore permission in God can
not be faulty;, Who hath given him first?, Were grace a debt, it were
injustice to withhold it; and did God act out of a servile necessity,
the creatures might reject the blame of their miscarriages upon the
faintness of his operation: but God being free, neither obliged by
necessity of nature, nor any external rule and law, nor by any foregoing merit of the creatures, may do with his own as it pleaseth him;
and it is a shameless impudence in man to blame God because he is
free, when himself cannot endure to be bound.`Homo Deum non nisi ex sensu suo metitur, nec de auctoritate ejus cogitat, quin
eam circumcidat, nec de libertate quin ei fibulam impositam velit; Pelagiani omnes
nascimur, immo cum supercilio pharisaico. Hic character vix delebilis est: Homo sibi
obnoxium Deum existimat, non se Deo, &c.—Spanhem. de Gratia Universali, in Praef. ad
Lect.
[3.] There is a concurrence to the action, though not to the sinfulness of it. It is said, Acts xvii. 28,
`In him we live, move, and have
our being., When God made the creatures, he did not make them
independent and absolute: we had not only being from him, but still
we have it in him; we are in him, we live in him, and we move in
him, κινούμεθα—we are moved or acted in him. All created images
and appearances are but like the impress of a seal upon the waters:
take away the seal, and the form vanisheth; subtract the influence of
providence, and presently all creatures return to their first nothing;
therefore to every action there needeth the support and concurrence
of God: so that the bare action or motion is good, and from God;
but the de-ordination, and obliquity of it, is from man; it cometh
from an evil will, and therein is discerned the free work of the creatures.
[4.] There is a desertion of a sinner, and leaving of him to himself.
God may suspend, yea, and withdraw, grace out of mere sovereignty;
that is, because he will: but he never doth it but either out of justice
or wisdom; out of wisdom, for the trial of his children, as, in the business of the ambassadors,
`God left Hezekiah, that he might know
what was in his heart, 2 Chron. xxxii. 31. So sometimes in justice,
to punish the wicked; as Ps. lxxxi. 12, `I gave them up to their own
hearts, lusts, and they walked in their own counsels., When grace is
withdrawn, which should moderate and govern the affections, man is
left to the sway and impetuous violence of his own lusts. Now God cannot be blamed in all this, partly because he is not bound to give or
continue grace: partly because, when common light and restraints
are violated, he seemeth to be bound rather to withdraw what is
already given; and when men put finger in the eye of nature, God
may put it out, that they that will not, may not see; and if the hedge
be continually broken, it is but justice to pluck it up; and then if the
vineyard be eaten down, who can be blamed? Isa. v. 5: partly be
cause the subsequent disorders do arise from man's own counsel and
free choice; therefore upon this tradition of God's it is said, `They
walked in their own counsels;, that is, according to the free motion
and inclination of their own spirits.
[5.] There is a concession and giving leave to wicked instruments, to
stir them up to evil; as carnal company, evil acquaintance, false prophets: 1 Kings xxii. 22,
`I will go forth, and be a lying spirit in the
mouth of Ahab's prophets; and God said, Go forth., In that scheme
and draught of providence, the evil spirit is brought in, asking leave
for wicked instruments. So Job xii. 16, it is said, `The deceiver and
deceived are his;, he is sovereign Lord over all the instruments of
deceit, so that they are restrained within bounds and limits, that they
can do nothing further than he will give leave.
[6.] There is a presenting of occasions, and disposing of them to such
providences as become a snare; but this can reflect no dishonour
upon God, because the providences and objects are good in themselves, and in their own nature motives to duty, rather than temptations to sin. Wicked men abuse the best things—the word
irritateth
their corruption; sin getteth strength by the commandment: Isa. vi.
9, `Go, make the heart of this people fat, that is, dull and heavy; as
the ass, which of all creatures hath the fattest heart, is the dullest.Plutarch.
The prophet is bidden to make their hearts fat; the preaching of the
word, which should instruct and quicken, maketh them the more
gross and heavy. So also they abuse mercies and miseries: Ps. lxix.
22, `Let their table become a snare, and their welfare a trap., A
sinner, like a spider, sucketh poison out of everything; or, like the
sea, turneth the sweet influences of the heavens, the fresh supply of
the rivers, into salt water; so their table, their welfare, all becomes a
curse and a snare to them. In this sense it is said, Jer. vi. 21, `I
will lay stumbling-blocks before this people;, that is, such occasions
and providences as are a means to ruin them: in all which God most
righteously promoteth the glory of his justice.
[7.] A judicial tradition and delivering them up to the power of
Satan and their own vile affections; as Rom. i. 26. `God gave them
up to vile affections;, this is, when God suffereth those κοίνας ἐννοίας,
those common notices to be quenched, and all manner of restraints to
be removed: the truth is, we rather give up ourselves; only, because
God serveth his ends of it, it is said, he giveth.
[8.] A limitation of sin. As God appointeth the measures of grace
according to his own good pleasure, so also the stint of sin; it runneth
out so far as may be for his glory: Ps. lxxvi. 10, `The wrath of man
shall praise thee, the remainder thereof shalt thou restrain., So far
as it may make for God's glory, God letteth the fierceness of man to have its scope; but when it is come to the stint and bounds that
providence hath set to it, it is quenched in an instant.
[9.] There is a disposal and turning of it to the uses of his glory:
Rom. iii. 7, `Our unrighteousness commendeth his righteousness, and
the truth of God aboundeth to his glory through our lie., God is so
good, that he would not suffer evil if he could not bring good out of
it. In regard of the issue and event of it, sin may be termed (as
Gregory said of Adam's fall) felix culpa, a happy fall, because it
maketh way for the glory of God. It is good to note how many attributes are advanced by sin—mercy in pardoning, justice in punishing,
wisdom in ordering, power in overruling it; every way doth our good
God serve himself of the evils of men. The picture of providence
would not be half so fair were it not for these black lines and darker
shadows. Well, then, let me never blame that God for permitting sin,
who is willing to discover so much mercy in the remitting of it.
Ver. 14. But every man is tempted when he is drawn away of his
own lust, and enticed.
Here he cometh to show the true and proper cause of sin. having
removed the false pretended cause, namely, God's providence and decree. The true procreating cause of sin is in every man's soul; it is
his lust; he carrieth. that which is fons et fomes, the food and fuel
of it in his own bosom. Now this lust worketh two ways, by force
and fraud, drawing away and enticing, as in the explication will more
fully appear.
But every man is tempted.—He speaketh so universally, because
none is free but Christ.
When by his own lust.—He saith his own, because though we have
all a corrupt nature in common, yet every one hath a particular several
inclination to this or that sin rooted in his nature. Or rather own, to
exclude foreign force, and all violence from without: there is not a
greater enemy than our own nature.
His own lust.—That I may show you what is meant by lust, I must
premise something:—(1.) The soul of man is chiefly and mainly made
up of desires; like a sponge, it is always thirsting, and sucking of
something to fill itself. All its actings, even the first actings of the
understanding, come out of some will and some desire; as the apostle
speaketh of `the wills of the mind, Eph. ii. 3, a place I shall touch upon
again by and by. (2.) At least this will be granted, that the bent of
the soul, the most vigorous, commanding, swaying faculty of the soul,
is desire; that δύναμις ἐπιθυμητικὴ is, I say, the most vigorous bent of
the soul. (3.) Since the fall, man rather consulteth with his desires
than with anything else, and there all action and pursuit beginneth. So
that this faculty is eminently corrupted, and corrupteth and swayeth all
the rest; and therefore gross lusts, the lower and baser desires, are called, `the law of the members.,
Rom. vii. 23; desires or lusts giving law
to the whole soul. Upon these reasons I suppose it is that all sin is
expressed by lust, which, if taken in a proper and restrained sense,
would not reach the obliquities of the whole nature of man, but only
of one faculty; but because there seemeth to be in the creature a
secret will and desire, by which every act is drawn out, and desire is
the most vigorous faculty, bending and engaging the soul to action, the Spirit of God chooseth to express sin by
lust, and such words as
are most proper to the desires of the creatures. It is true, that in the
Old Testament I find it expressed by a word proper to the understanding, by `inventions, or `imaginations, or `counsels, whence
those phrases, `walking according to their own imaginations, and `walking in their own counsels.,
But the New Testament delighteth
rather in the other expressions of `concupiscence `and `lust, words
proper to the desires; the reason of which difference I conceive to be,
partly the manner of the Hebrews, who frequently use words of the
understanding to note suitable affections; partly the state of the world,
who at first were brutish in their conceits, and prone to idols, and
therefore the Old Testament runneth in that strain, `imaginations, `counsels, &c.; and at length were brutish in their desires, and more
prone to gross sins; and therefore in the New, it is `lusts, `concupiscence, &c. However, this I observe, that in the Old Testament there
is some word belonging to the will and desires adjoined to those
words of the understanding, as the `imaginations of their own hearts, `the counsels of their own hearts;, that is, such imaginations as were
stirred up and provoked by their own hearts and desires. All this is
premised to show you why the scripture chooseth to express sin by
lust and concupiscence.
Now, lust may be considered two ways:—(1.) As a power; (2.) As
an act.
1. As a power, and so it noteth that habitual, primitive, and radical
indisposition to good, and a disposition to evil, that is in all the faculties—the whole dunghill of corruption, which reeketh sometimes in the
understanding by evil thoughts, sometimes in the will by lusts and
corrupt desires, and is the mother out of whose womb all sin cometh;
and as it is called lust or concupiscence, so it is called flesh, the opposite contrary principle to
spirit: Gal. v. 17, `The flesh lusteth against
the spirit, there it is called flesh, and its radical act lusting.
2. Look upon it as an act, and actual lust or concupiscence,
and it is nothing else but the risings and first motions of this fleshly nature
that is in us. These lustings are of two sorts—those of the lower and those of
the upper soul. The apostle calleth them, Eph. ii. 3, `the wills of the flesh,
and of the mind.,
[1.] The wills of the flesh are those lower and more brutish appetites which are the rise of lust, wantonness, drunkenness, gluttony,
called by way of emphasis, `the lusts of the flesh:, 1 John ii. 16, `Whatever is in the world is the lusts of the flesh, the lusts of the eyes,
and the pride of life., By the lusts of the flesh are meant the neighings of the soul after outward pleasures, and all manner of sensual and
carnal delights. Now these, when they are improved into gross and
irregular actions, stink in the nostrils of nature. In AristotleArist. Ethic., lib. vii. cap. 6. they
are called ἐπιθυμίαι θηριώδεις, brutish and belluine, not only because we
have them in common with the beasts, but because they degenerate
into a brutish excess. Thus you see what lusts of the flesh are. I
confess they are sometimes taken more largely for any risings of
corrupt nature, it being most natural to us to be enslaved by sensual
and fleshly objects; the part is put for the whole.
[2.] The wills of the mind are the first risings of the corruption
that is in the upper soul, as fleshly reasonings, thoughts, and desires,
covetousness, ambition, pride, envy, malice, &c. These are rooted in
the corrupt risings or stirrings of the mind, will, &c. These things I
thought good to hint, to show you what the scripture intendeth by
lust, the vicious inclinations of our own spirits, chiefly those
impetus
primo primi, the first risings of original sin.
He is drawn away and enticed.—There is some variety among
interpreters in opening these two words. Some conceive that in these two
words the apostle giveth out two causes of sin, one internal, which is
lust, as if that were hinted in the former word: `drawn away by his
lust;, and the other external, to wit, the pleasure that adhereth to the
object, which is as the bait to entice the soul, for the word signifieth
enticed as with a bait; and (as Plato saith)
ἡδονὴ δέλεαρ κακῶν,
pleasure is the bait of sin. Thus Piscator and our translators seem
to favour it, in putting the words thus: `When he is drawn by his
own lust, and enticed;, as if they would intimate to us this sense,
drawn away by his own lust, and enticed by the object; whereas, the
posture of th3 words in the original referreth both to lust; thus, `When he is drawn away and enticed by his lust., Others make
these words to hint several degrees in the admission of sin. Thus,
first drawn away from God, then enticed by sin; then, in the next
verse, `sin conceiveth, then `bringeth forth, &c. Others, as Pareus,
Grotius, &c., make these to be the two parts of sin, and by drawing
away, say they, is meant the departure from the true good, and by
enticed, the cleaving to evil. For look, as in grace there is something
privative and something positive, a departure from evil and a cleaving
to good so, on the contrary, there is in sin a withdrawing from that
which is good, and an ensnaring by that which is evil. I cannot
altogether disallow this sense, though I rather incline to think that
neither the object nor the parts of evil are here hinted, but only the
several ways which lust taketh to undo us; partly by force, and so
that word cometh in, ἐξελκόμενος, he is `drawn aside, or haled with
the rage and impetuous violence of his desires; partly by blandishment
and allurements; and so the other word is used,
δελεαζόμενος, `he
is enticed, and beguiled with the promise and appearance of pleasure
and satisfaction to the soul.
From this verse observe:—
Obs. 1. That the cause of evil is in a man's self, in his own lusts,
ἡ ἰδία ἐπιθυμίας, the Eve in our own bosoms. Corrupt nature is not
capable of an excuse. Sin knoweth no mother but your own hearts.
Every man's heart may say to him, as the heart of Apollodorus in the
kettle, Plut. de Sera Num. Vindict.ἔγω σοὶ τούτων αἰτία—it is I have been the cause of this.
Other things may concur, but the root of all is in yourselves. A man
is never truly humbled till he `smite upon his own thigh, and doth
express most indignation against himself. Do not say it was God.
He gave a pure soul, only it met with viciously disposed matter.
It is not the light, but the putrid matter that made the torch stink,
though, it is true, it did not stink till it was lighted. You cannot altogether blame the devil: `Suggestion can do nothing without
lust,`Diaboli decipientis calliditas, et hominis consentientis voluntas.,—Aug. de Peccat. Orig. lib. ii. cap. 37. I remember Nazianzen saith,
τὸ πῦρ παρ᾽ ἡμῶν, ἡδε φλὸξ τοῦ πνεύματος—fire is in our wood, though it be the devil's flame. You
cannot blame the world; there are allurements abroad, but it is your
fault to swallow the bait. If you would have resisted embraces, as
Tamar did Amnon's, the world could not force you. Do not cry out
of examples; there is somewhat in thee that made thee close with the
evil before thee. Examples provoke abhorrency from the sin, if there
be nothing in the man to suit with it. Lot was the more righteous for
living in Sodom, and Anacharsis the more temperate for living in
Scythia; ungodly examples are permitted to increase detestation, not
to encourage imitation. Do not cry out of occasions. David saw
Bathsheba naked; but he saith, `I have sinned and done this evil,
Ps. li. 4. Do not cast all the blame upon the iniquity of the times;
good men are best in worst times, most glorious when the generation
is most crooked, Phil. ii. 15; most careful of duty when the age is
most dissolute, `redeeming the time, for the days are evil, Eph. v.
16; like fire that scorcheth most in the sharpest frost, or stars that
shine brightest in the darkest nights. Do not blame the pleasantness
of the creatures. You may as well say you will rebel against the
prince because he hath bestowed power upon you, and by his bounty
you are able to make war against him. It is true, there is much in
these things; but there is more in your hearts. It is your venomous
nature that turneth all to poison.
Obs. 2. That, above all things, a man should look to his desires.
All sin is called ἐπιθυμία, lust or desire. God calleth for the heart: `My son, give me thy heart;, which is the seat of desires. The
children of God, when they plead their innocency, urge their desires,
they fail in duty; but their `desires are to the remembrance of his
name, Neh. i. 11; Isa. xxvi. 8. The first thing by which sin discovereth
itself is by lust or desire. All actions have their rise from some inclination
and tendency of the desire towards the object. Before there is any
thought or consultation in the soul, there is
ὄρεξις, a general tendency or
bent in the soul. Well, then, look to your lusts or desires; the whole
man is swayed by them: men are worldly or heavenly as their desires are; appetite followeth life; the spirit hath its lustings as well
as the flesh. See how it is with you.
Obs. 3. The way that lust taketh to ensnare the soul is by
force and flattery, either `drawn away, or `enticed.,
First, By violence, ἐξελκόμενος, drawn away, haled with it. One
way of knowing desires to be irregular is, if they are violent and over-pleasing to the flesh. When affections are impetuous, you have just
cause to suspect them, not to satisfy them. David would not touch
the waters of Bethlehem when he longed for them, 2 Sam. xxiii. 17.
Rage of desire can never be lawful. Greediness is a note of uncleanness, Eph. iv. 19. When the heart boileth or panteth, it is not love,
but lust. When you find any such force upon your spirits towards
carnal objects, if you would be innocent, complain and cry out as the
ravished virgin under the law; if she cried out she was guiltless. It is a sign that sin hath not gained your consent, but committeth a
rape upon your souls. When you cry out to God, Rom. vii. 24, `O
wretched man that I am, who shall deliver me?, you may discern this
force upon your souls.
1. When your desires will not endure consultation, or the consideration of reason, but you are carried on by a brutish rage; as Jer. v.
8, `They were as fed horses; every one neighed after his neighbour's wife., They had no more command of themselves than a fed horse.
So Jer. viii. 6, `Every one turneth into his course, as the horse into
the battle., The rage of the horse is stirred up by a warlike noise,
and then they confront danger, and press on upon the pikes and the
heat of the battle. So they go on with an unbridled license against
all reason and restraints, without any counsel and recollection. Your
lusts will not allow you the pause of reason and discourse.
2. When they grow more outrageous by opposition, and that little
check that you give to them is like the sprinkling of water upon
the coals, the fire burneth the more fiercely. This is that which the
apostle calleth πάθος ἐπιθυμίας, `the passionateness of lust., We
translate it a little too flatly, `the lust of concupiscence, 1 Thes. iv.
5. It noteth a raging earnestness. This violence is most discerned
in the irregular motions of the sensual appetite, which are most sensible because they disturb reason, vex the soul, oppress the body.
But it is also in other sins. The apostle speaketh of it elsewhere: Rom. i. 27,
`They burned in their lust one towards another., It is
when reason is so disturbed and oppressed, that there can be no resistance; yea, grace itself is overborne.
3. When they urge and vex the soul till fulfilled, which is often
expressed in scripture by a languor and sickness. Now this is such
an height and excess of affection as is only due to objects that are
most excellent and spiritual; otherwise it is a note of the power of
lust. To be sick for Christ is but a duty, Cant. ii. 5; so worthy an
object will warrant the highest affection. But to be sick for any outward and carnal object noteth the impetuousness and violence of sin
in the soul. Thus Amnon was sick for Tamar, 2 Sam. xiii. 2; that
was a sickness to death, the sickness of lust and uncleanness. Ahab
was sick of covetousness, 1 Kings xxi. 4; and Hainan for honour,
Esth. v. All violent affections urge the soul, and make it impatient;
and because affections are the nails and pins that tie body and soul together, leave a faintness and weakness in the body.
This violence of lust may inform us,—
1. Why wicked men are so mad upon sin, and give themselves
over to it to their own disadvantage: `They draw iniquity with
cart ropes, Isa. v. 18. As beasts that are under the yoke put out all
their strength to draw the load that is behind them, so these draw
on wickedness to their disadvantage, commit it though it be difficult
and inconvenient. So it is said, Jer. ix. 5, that they `weary themselves to commit iniquity.,
What is the reason of all this? There is
a violence in sin which they cannot withstand.
2. Why the children of God cannot do as they would—withstand a
temptation so resolutely, perform duties so acceptably. Lusts may be
strong upon them also. It is observable that James saith, `Every man is tempted, taking in the godly too. A wicked man doth nothing but
sin—his works are merely evil; but a godly man's are not purely
good: Rom. vii. 19, `The good that I would I do not do; but the evil
that I would not, that I do., Though they do not resolve and harden
their faces in a way of sin, yet they may be discouraged in a way of
grace. So Gal. v. 17, `Ye cannot do the things that ye would., Their
resolutions are broken by this violence and potent opposition.
Secondly, Observe, the next way of lust is by flattery,
δελεαζόμενος,
enticed. It cometh lapped up in the bait of pleasure, and that mightily
prevaileth with men: Titus iii. 3, `Serving divers lusts and pleasures., That is one of the impediments of conversion—lust promiseth delight
and pleasure; so Job xx. 12, `Wickedness is sweet in his mouth, and he hideth it under his tongue., It is an allusion to children, that hide a
sweet morsel under their tongue, lest they should let it go too soon.
Neither is this only meant of sensual wickedness, such as is conversant
about meats, drinks, and carnal comforts; but spiritual, as envy,
malice, griping plots to undo and oppress others: Prov. ii. 14, `They
rejoice to do evil, and delight in the frowardness of the wicked, Revenge is sweet, oppression is sweet, to a carnal heart;
so Prov. x. 23, `It is a sport to a fool to do mischief., They are enticed with
a kind of pleasure of that which is mischievous to another. Well, then:—
1. Learn to suspect things that are too delightful. Carnal objects
tickle much, and beget an evil delight, and so fasten upon the soul.
It is time to `put a knife to the throat `when you begin to be tickled
with the sweets of the world. Your foot is in the snare when the
world cometh in upon you with too much delight. That which you
should look after in the creatures is their usefulness, not their pleasantness—that is the bait of lust. The philosopher could say, that
natural desires are properly
πρὸς τὰ ἀναγκαῖα, to what is necessary.Arist. Eth., lib. vii. cap vi.
Solomon saith, Prov. xxiii. 31, `Look not upon the wine when it
is red, when it giveth its colour in the cup, when it moveth itself
right., You need not create allurements to your fancy, and by the
eye invite the taste. There are stories of heathens that would not
look upon excellent beauties lest they should be ensnared. Pleasures
are but enticements, baits that have hooks under them. The harlot's lips drop honey in the greeting, and wormwood in the parting, Prov.
vii.; like John's book, honey in the mouth, and wormwood in the
bowels. God hath made man of such a nature that all carnal delights
leave impressions of sorrow at their departure.
2. Learn what need there is of great care. Pleasure is one of the
baits of lust. The truth is, all sins are rooted in love of pleasure.
Therefore be watchful. Noonday devils are most dangerous, and
such things do us most mischief as betray us with smiles and
kisses. Heathens were out that advised to pleasures, that by experience
we might be weaned from them; as TullyM. T. Cicero in Orat. pro Rege Deiot. saith of youth,
voluptates
experiendo contemnat—by use of pleasures let us learn to disdain them,
as the desires are deadened and flattened to an accustomed object. But,
alas! this is the bait of lust rather than the cure. Poor souls! they
did not know a more excellent way. It is true, some curiosity is satisfied by experience: but, however, the spirit groweth more sottish and sensual. Wicked men, when once they are taken in that
snare, are in a most sad condition, and think that they can never have
enough of sensual pleasures; all delight seemeth to them too short;
as one wished for a crane's neck, that he might have the longer relish
of meats and drinks. And Tacitus speaketh of another glutton that,
though he could satisfy his stomach, yet not his fancy or lust;
quod edere non potuit, oculo devoravit—his womb was sooner filled than his
eye.
Ver. 15. Then, when lust hath conceived, it bringeth forth sin; and
sin, when it is finished, bringeth forth death.
Then, when lust,
εἴτα δὲ.—After this he goeth on in describing the
progress of sin: after that lust had by violence withdrawn, and by
delight ensnared, the soul, then sin is conceived; and after conception,
there is a bringing forth; and after the birth, death.
Hath conceived; that is, as soon as sin beginneth to form motions
and impulses into desires, and to ripen things into a consent; for sin,
or corrupt nature, having inclined the soul unto a carnal object by
carnal apprehensions, laboureth to fix the soul in an evil desire. Now
the titillation or delight which ariseth from such carnal thoughts and
apprehensions is called the conception of sin.
It bringeth forth; that is, perfecteth sin, and bringeth it to effect
within us, by a full consent and decree in the will; and without us,
by an actual execution. The one is the forming and cherishing in the
womb after conception; the other, as the birth and production.
Sin; that is, actual sin; for the Papists go beside the scope when
they infer hence that lust without consent is not truly sin. Our
Saviour saith plainly, that the first titillations are sinful: Mat. v. 28, `Whoever looketh upon a woman to lust after her, hath committed
adultery with her already in his heart., Though there be but such
an imperfect consent as is occasioned by a glancing thought, it is
adultery. But you will say, How is this place to be reconciled with
that of Paul, Rom. vii. 8, where he saith, `Sin wrought in him all
manner of lust;, and here it is said, `Lust bringeth forth sin., I
answer—By sin Paul understandeth that which James calleth here lust,
that is, evil nature, or the wicked bent of the spirit; and by lust, the
actual excitation of evil nature: but by sin James understandeth the
actual formation and accomplishment of those imperfect desires that
are in the soul.
And sin, when it is finished; that is, actually accomplished, and by
frequent acts strengthened, and settled into a habit. But why doth
the apostle say, `When it is finished,? Are all the rest venial—all
corrupt motions till sin be drawn either to a full consent, or an actual
accomplishment, or a perfect habit. I answer—;(1.) The apostle doth
not distinguish between sin and sin, but speaketh of the entire course
and method of the same sin, of the whole flux and order, and so rather
showeth what death and hell followeth, than how it is deserved. Every
sin is mortal in its own nature, and bindeth over the sinner to^death
and punishment; but usually men consummate and perfect sin ere
it lighteth upon them. (2.) Death may be applied as the common
fruit to every degree in this series, to the conception as well as the production, and to the production as well as the consummation of
it. The grandfather and great-grandfather have an interest in the
child, as well as the immediate parent; and death is a brat that
may be laid, not only at sin's door, but lust's. (3.) It is good to
note that James speaketh here according to the appearance of things
to men. When lust bringeth forth, and the birth and conceptions of
the soul are perfected into a scandalous gross sin, men are sensible of
the danger and merit of it.
Bringeth forth; that is, bindeth the soul over to it; for in this
succession there is a difference: lust is the mother of sin, but sin is the
merit of death; and so Cajetan glosseth well, generat meritoriè, it
bringeth forth, as the work yieldeth the wages.
Death. It is but a modest word for damnation; the first and second
death are both implied: for as the apostle showeth the supreme cause
of sin, which is lust; so the last and utmost result of it, which is death;
not only that which is temporal, for then the series would not be
perfect, but that other death, which we are always dying, and is called
death, because life is neither desired, nor can it properly be said to be
enjoyed. Vivere nolunt, mori nesciunt—they would not live, and
cannot die.
The notes are these:
Obs. 1. That sin encroacheth upon the spirit by degrees; the
apostle goeth on with the pedigree of it. Lust begetteth strong and
vigorous motions, or pleasing and delightful thoughts, which draw
the mind to a full and clear consent; and then sin is hatched, and then
disclosed, and then strengthened, and then the person is destroyed.
To open the process or successive inclination of the soul to sin, it will
not be amiss to give the whole traverse of any practical matter in the
soul. There is first ὄρεξις, which is nothing but the irritation of the
object, provoking the soul to look after it; then there is
ὅρμη, a
motion of the sensitive appetite, or lower soul, which, receiving things
by the fancy, representeth them as a sensual good; and so a man
inclineth to them, according as they are more or less pleasant to the
senses; and then the understanding cometh to apprehend them, and the
will inclineth, at least so far as to move the understanding to look
more after them, and to advise about some likely means to accomplish
and effect them, which is called
βούλησις, consultation; and when the
understanding hath consulted upon the motion of the will, there
followeth
βούλη, a decree of the will about it, and then
αἵρεσι, the
actual choice of the thing, and then ^ov\^^a, a perfect desire, and then
action. And so sin is represented by the fancy to the appetite; and
then fancy, being a friend, blindeth the understanding, and then the
soul beginneth to be engaged in the pursuit of it. If this course and
method be a little too large for your thoughts, see it contracted in
this passage of our apostle. There is concupiscence, or corrupt
nature, then lust, or some inclinations of the soul to close with sin,
then delight, then full consent, and then action, and then death.
David observeth somewhat a like progress: Ps. i. 1, `Blessed is the
man that walketh not in the counsel of the ungodly, nor standeth in
the way of sinners, nor sitteth in the seat of the scornful., Sin is never
at a stay: first, ungodly, then sinners, then scorners; first,
counsels, then way, then seat; and again, first,
walk, then stand, then sit. You
see distinctly there three different terms for the persons, the objects,
the actions: first, men like wickedness, then they walk in it, then are
habituated: first, men are withdrawn into a way of sin, then confirmed,
then profess it. To do anything that the Lord hateth, is to `walk in
the counsels of the ungodly;, to go on with delight, is to `stand in the
way of sinners;, to harden our hearts against checks of conscience
and reproofs, is to commence into the highest degree, and to `sit, as
it is there expressed, `in the seat of scorners;, or, as it is in the
Septuagint, τῶν λοιμῶν, to affect the honour of the chair of pestilence.
Thus you see men go on from assent to delight, from delight to
obduracy.
Use 1. Oh that we were wise, then, to rise against sin betimes!
That we would `take the little foxes, Cant. ii. 15; even the first
appearances of corruption! That we would `dash Babylon's brats
against the stone!, Ps. cxxxvii. Hugo's gloss is pious, though not so
suitable to the scope of that place: sit nihil in te Bdbylonicum—the
least of Babylon must be checked; not only the grown men, but dash
the little ones against the stone. A Christian's life should be spent in
watching lust. The debates of the soul are quick, and soon ended,
and, without the mercy of God, that may be done in little more than
an instant that may undo us for ever. It is dangerous to `give place
to Satan, Eph. iv. 27. The devil will draw us from motions to
action, and from thence to reiteration, till our hearts be habituated
and hardened within us: Eccles. x. 13, `The beginning of a foolish
man's speech is foolishness, but the latter end is foolish madness., From folly they go on to downright passion. Small breaches in a
sea-bank occasion the ruin of the whole, if not timely repaired. Sin gaineth upon us by insensible degrees, and those that are once in
Satan's snare are soon taken by him at his will and pleasure.
Use 2. It reproveth them that boldly adventure upon a sin because
of the smallness of it; besides, the offence done to God, in standing
with him for a trifle, as the `selling of the righteous, is aggravated in
the prophet by the little advantage, `for a pair of shoes., Consider
the danger to yourselves. Great faults do not only ruin the soul, but
lesser; dallying with temptations is of a sad consequence. Caesar was
killed with bodkins. Look, as it is murder to stifle an infant in the
womb, so it is spiritual murder to suppress and choke the conceptions
of the Spirit;`Homicidii festinatio est prohibere nasci; etiam conceptum utero dum adhuc sanguis
in hominem delibatur dissolvere non licet, nec refert natura natam quis eripiat animam an nascentem disturbet.,—Tertul. in Apol.
but, on the other side, it is but a necessary rigour to dash Babylon's brats,
and to suppress sin in the conception and growth, ere it be ripened and
perfected. We are so far to abhor sin as to beware of the remote tendencies;
yea, to avoid `the occasions of it, 1 Thes. v. 22. If it be but
malè coloratum, as Bernard glosseth,
of an ill look and complexion, it is good to stand at a distance.
Obs. 2. Lust is fully conceived and formed in the soul, when the
will is drawn to consent; the decree in the will is the ground of all
practice. Look, as duties come off kindly when once there is a decree
in the will: Ps. xxxii. 5, `I said I will confess my transgressions unto the Lord., David had gotten his will to consent to acts of repentance,
and then he could no longer keep silence: so, on the other side, all
acts of sin are founded in the fixed choice and resolution of the will. `I will pursue, I will overtake, said mad Pharaoh, Exod. xv. 9; and
that engaged him in acts of violence. Now this decree of the will is
most dangerous in the general choice of our way and course; for as
religion lieth in the settled resolution of the soul, when we make it
our work and business, as Barnabas exhorted the new converts, `that
with purpose of heart they would cleave unto the Lord, Acts xi. 23,
τῇ προθέσι τῆς καρδίας, that they would resolvedly decree for God in the
will; so, when the apostle speaketh of his holy manner of life, he
calleth it
προθέσιν, his purpose, 2 Tim. iii. 10. So also the state of
sin lieth in a worldly or carnal choice; as the apostle saith, 1 Tim.
vi. 9, `He that will be rich;, that is, that hath decreed and fixed a
resolution in his soul to make it his only study and care to grow rich
and get an estate, he is altogether carnal. A child of God may be
overborne, but usually he doth not fix his will: Rom. vii. 16, `I do
that which I would not;, or, if his will be set, yet there is not a full
consent, for there will be continual dislikes from the new nature. I
confess sometimes, as there is too much of deliberation and counsel in
the sins of God's children (as you know David's sin was a continued
series and plot), so too much of resolution and the will; but this is
in acts of sin, not in the course and state; their manner of life and
purpose is godly. Well, then, if lust hath insinuated into your
thoughts, labour to keep it from a decree, and gaining the consent of
the will. Sins are the more heinous as they are the more resolved
and voluntary.
Obs. 3. What is conceived in the heart is usually brought forth in
the life and conversation. `Lust, when it hath conceived, bringeth
forth sin., That is the reason why the apostle Peter directeth a
Christian to spend the first care about the heart: 1 Peter ii. 11, 12, `Abstain from fleshly lusts, and then
`have your conversations honest., As long as there is lust in the heart, there will be no cleanness in the
conversation; as worms in wood will at length cause the rottenness to
appear. How soon do lusts bewray themselves! Pride runneth into
the eyes, therefore we read of `haughty eyes, Prov. vi. 17, or into the
feet, causing a strutting gait or gesture. A wanton mind peepeth
out through wanton eyes and a gazing look. A garish, frothy
spirit bewrayeth itself in the vanity of apparel, and a filthy heart in
the rottenness of communication; the eyes, the feet, the tongue, the
life do easily bewray what is seated in the heart. Momus, in the fable,
quarrelled with God for not making a window at every man's breast,
that others might see what was in it. There needeth no such discovery. Time showeth what births there are in the womb;
so will the life what lusts are conceived and fostered in the heart, for lust
delighteth to bring forth. Well, then:—
1. Learn that hypocrites cannot always be hidden, disguises will
fall off. Men flatter themselves in their hidden sins, but they will be `found hateful, Ps. xxxvi. 2; that is, scandalous and inconvenient.
God hath peremptorily determined that `their wickedness shall be
showed before the congregation, Prov. xxvi. 26. Some misbehaviour will bring it to light; art and fiction is not durable. The apostle
saith, 1 Tim. v. 25, `They that are otherwise cannot be hidden;, that is, otherwise than good.
2. Learn the danger of neglecting lusts and thoughts. If these be
not suppressed, they will ripen into sins and acts of filthiness. While
we are negligent and our care is intermitted, the business of sin
thriveth and goeth on. Allowed thoughts bring the mind and the
temptation together. David mused on Bathsheba's beauty, and so was
all on fire. It is ill dallying with thoughts.
3. Learn what a mercy it is to be hindered of our evil intentions,
that sinful conceptions are still-born, and when we wanted no lust we
should want an occasion. Mere restraints are a blessing. We are
not so evil as otherwise we would be. Lust would bring forth. God
would have Abimelech to acknowledge mercy in a restraint: Gen. xx.
6, `I withheld thee from sinning against her., David blessed God
that the rash executions of his rage were prevented: `Blessed be the
God of Israel, which sent thee to meet me this day, 1 Sam. xxv. 32.
God smote Paul from his horse, and so took him off from persecution,
when his heart boiled with rancour and malice against the saints, Acts
ix. Oh! take notice of such instances when your way of sin hath been
hedged up by providence, Hosea ii. 6; and though lusts be not
checked, yet the execution is disappointed: you were mad, and should have gone
on furiously, but that God `fenced up your way with thorns.,
Obs. 4. That the result and last effect of sin is death; so the apostle
Paul, Rom. vi. 21, `The end of these things is death., It cometh
with a pleasing and delightful sweetness, promising nothing but satisfaction and contentment, but the end is death. So Ezek. xviii. 4, `The soul that sinneth it shall die., It is an express law that brooketh
only the exception of free grace; it shall die temporally, die eternally.
This is a principle impressed upon nature; the very heathens were
sensible of it: Rom. i. 32, `Knowing that they which commit such
things are worthy of death., Mark, the apostle saith the heathens
knew it. Conscience, being sensible of the wrong done to the godhead,
could fear nothing less from angry justice. Draco, the rigid law
giver, being asked why, when sins were equal,Qu. `Not equal,?—ED. he appointed death
to all? answered, He knew that sins were not all equal, but he knew
the least deserved death. This was that that made the heathens at
such a loss for a satisfaction to divine justice, because they could find
none sufficient to redeem their guilty souls from the dread of death;
and therefore the first effect of the blood of Christ upon the conscience
is `purging from dead works, Heb. ix. 14; that is, from that sentence
of death which the conscience receiveth by reason of our works. The
Papists on this point, worse than the heathen, hold some sins venial in
their own nature. It is true, it is said, 1 John v. 17, `There is a sin
not unto death;, but that place speaketh of the event, not the merit;
words, evil thoughts, the least sins, deserve death. Do not think God
will beQu. `Will not be,?—ED. so extreme. If you have no better plea, that will be a sorry
refuge in the day of wrath. David a Mauden,David a Mauden in Prefat. Comment, in Decalog. a learned Papist, saith,
Those sins are only to be counted mortal—;(1.) Which are said to be an abomination to God, and hated by him, in scripture; (2.) To
which a Voe, or woe, is expressly denounced; or (3.), Are distinctly
said to be worthy of eternal death; or (4.) To exclude and shut out
from the kingdom of heaven; or (5.) Such as by the law of nature
are directly repugnant to the love of God or our neighbour. But,
alas! all this is to be wise without the word. It is true God hath
expressly declared more of his displeasure against these sins than
others, and therefore we are more ^ound and engaged to avoid them,
but they are all mortal in their merit.
Use 1. It teacheth us how to stop the violence of lust; this will be
death and damnation. Oh! consider it, an^l se t it as a flaming sword
in the way of your carnal delights. Observe how wisely God hath
ordered it, much of sin is pleasant; ay! but there is death in the pot, and so
fear may counterbalance delight. Another part of sin is
serious, as worldliness, in which there is no gross act, and so there
being nothing foul to work upon shame, there is something dreadful
to work upon fear. Well, then, awaken the soul; consider what
Wisdom saith, Prov. viii. 36, `He that forsaketh me loveth death., It is against nature for a creature to love its own death; all natural
motions are for self-preservation. Oh! why then should I satisfy my
flesh to endanger my soul? God himself puts on a passion, and
reasoneth thus with us, Ezek. xxxiii. 11, `Why will ye die, O house of Israel?,
Why will you wilfully throw away your own souls? Why will ye for
a superfluous cup adventure to drink a cup of wrath unmixed? For a little estate
in the world make hell your portion?
It is sweet for the present, but it will be death. Sin's best are soon
spent, the worst is always behind.
Use 2. It showeth what reason we have to mortify sin lest it mortify
us; no sins are mortal but such as are not mortified; either sin must
die, or the sinner. The life of sin and the life of a sinner are like two
buckets in a well—if the one goeth up the other must come down.
When sin liveth the sinner must die. There is an evil in sin and an
evil after sin. The evil in sin is the violation of God's law, and the
evil after sin is the just punishment of it. Now, those that are not
sensible of the evil in sin shall be sensible of the evil after sin. To
the regenerate person, all God's dispensations are to save the person
and destroy the sin, Ps. xcix. 8: `Thou wast a God that forgavest
them, and tookest vengeance of their inventions., God spared the
sinner and took vengeance on the sin; but the unmortified person
spareth his sins, and his life goeth for it; as the apostle Paul speaketh
of himself when the power of the word came first upon him, Rom.
vii. 9, `Sin revived and I died., Sin was exasperated, and he felt
nothing but terror and condemnation. Oh! then, consider it is better
sin should be condemned than you should be condemned; as the
apostle speaketh of the condemnation of sin, Rom. viii. 3, `For sin,
he condemned sin in the flesh;, that is, Christ being made a sacrifice
for sin, sin was condemned to save the sinner. Reason thus within
yourselves: It is better sin should die than I should die: `Thy life goes
for its life, as it is in the prophet's parable, 1 Kings xx. 39; therefore
let me destroy my sin, that my soul may escape.
Use 3. Bless God that hath delivered you out of a sinful
state; your soul hath escaped a snare of death. Oh! never look back upon
Sodom but with detestation; bless God that you are escaped: `Blessed
be the Lord that gave me counsel in my reins, Ps. xvi. 7. I might
have been Satan's bond-slave, lust's vassal, and have earned no other wages but
my own death, but he hath called me to life and peace. Conversion is onewhere
expressed by a `calling out of darkness into a marvellous light, that is much;
but in another, by a `translating from death to life, that is more. It is no
less a change than from death to life. I might have wasted away my days in
pleasure and vanity, and afterwards gone to hell. `Oh! blessed be the name of
God for evermore, that hath delivered me from so great a death!,
Ver. 16. Do not err, my beloved brethren.
The apostle having disputed the matter with them about God being
the author of sin, he dissuadeth them from this blasphemy. There is
no difficulty in this verse.
Do not err, μὴ πλανᾶσθε, do not wander; a metaphor taken
from sheep, and sometimes it noteth errors in practice, or going off from the
word as a rule of righteousness, as it is said, Isa. lxiii. 17, `We
have erred from thy ways;, sometimes errors in judgment, or going off from the
word as the standard and measure of truth, which we most commonly express by
this term `error.,
My beloved brethren.—Dealing with them about an error, he dealeth
with them very meekly, and therefore is the compilation so loving and
sweet.
This verse will afford some points.
Obs. 1. It is not good to brand things with the name of error till
we have proved them to be so. After he had disputed the matter with
them, he saith, `Err not., (1.) Loose slings will do no good. To
play about us with terms of heresy and error doth but prejudice men's minds, and exulcerate them against our testimony. None but fools
will be afraid of hot words. Discoveries do far better than invectives.
Usually that is a peevish zeal that stayeth in generals. It is observable, Mat. xxiii., from ver. 13 to 33, our Saviour denounceth never a
woe but he presently rendereth a reason for it. `Woe unto you, for
ye shut the kingdom of heaven;, and again, `Woe unto you, for ye
devour widows, houses, &c. You never knew a man gained by loose
slings. The business is to make good the charge, to discover what is
heresy and what is antichristianism, &c. (2.) This is an easy way to
blemish the holy truths of God. How often do the Papists spread that
livery upon us, heretics and schismatics. They `speak evil of things
they do not know, Jude 10. When men are loath to descend to the trial
of a way, they blemish it: Acts xxiv. 14, `After the way which they
call heresy we worship the God of our fathers., Men condemn things
suddenly and rashly, and so often truth is miscalled. If matters were
dispatched by arguments rather than censures, we should have less
differences. The most innocent truths may suffer under an odious
imputation. The spouse had her veil taken from her, and represented
to the world as a prostitute, Cant. iii. The Christians were called
Genus hominum superstitionis malificae,Tacit. Anual., lib. xv.; Sueton. in Nero, cap. 16. a wicked sort of men, and
Christianity a witchery and superstition.
Use. Oh! then, that in this age we would practise this: Be less
in passion and more in argument. That we would condemn things
by reasoning rather than miscalling. That we were less in generals,
and would deal more particularly. This is the way to `stablish men
in the present truth., In morals, the word seldom doth good but
when it is brought home to the very case. Thunder at a distance
doth not move us so much as a clap in our own zenith; that maketh
us startle. General invectives make but superficial impressions; show
what is an error, and then call it so. Truly that was the way in
ancient times. At first, indeed, for peace, sake, someSee Usser de Britann. Eccl. Primordiis, p. 221. have observed
that the fathers declaimed generally against errors about the power
of nature, not meddling with the persons or particular tenets of Pelagius and his disciples; but afterward they saw cause for being more
particular. Loose discourses lose their profit. Blunt iron, that
toucheth many points at once, doth not enter, but make a bruise; but
a needle, that toucheth but one point, entereth to the quick. When
we come to deal particularly with every man's work, then the fire
trieth it, 1 Cor. iii. 13. I do the rather urge this because usually
ungrounded zeal stayeth in generals, and those that know least are
most loose and invective in their discourses.
Obs. 2. We should as carefully avoid errors as vices; a blind eye is worse than a lame foot, yea, a blind eye will cause it; he that hath not light is apt to stumble: Rom. i. 26 , first they were given up,
εἰς νοῦν ἀδόκιμον, `to a vain mind, and then `to vile affections., Some
opinions seem to be remote, and to lie far enough from practice, and
yet they have an influence upon it; they make the heart foolish, and
then the life will not be right. There is a link and cognation between
truth and truth, as there is between grace and grace; and therefore
speculative errors do but make way for practical. Again, there are
some errors that seem to encourage strictness, as free-will, universal
grace, &c.; but, truly weighed, they are the greatest discouragement;
and therefore it hath been the just judgment of God that the broachers
of such opinions have been most loose in life, and (as the apostle
Peter maketh it the character of all erroneous persons, 2 Peter ii.)
vain and sensual. The apostle Paul presseth strictness, and our work
the more earnestly, because God must work all, Phil. ii. 12, 13.
Well, then, beware of erroneous conceits; your spirit is embased by
them. Men think nothing is to be shunned but what is foul in act,
and so publicly odious. Consider, there is `filthiness in the spirit, as
well as `in the flesh, 2 Cor. vii. 1; and a vain mind is as bad and as
odious to God as a vicious life. Error and idolatry will be as dangerous as drunkenness and whoredom; and therefore you should as
carefully avoid them that would entice you to errors, as those that will
draw you to sin and profaneness; for error, being the more plausible
of the two, the delusion is the more strong: natural conscience will
smite for profaneness. Many, I am persuaded, dally with opinions,
because they do not know the dangerous result of them: all false principles have a secret but pestilent influence on the life and conversation.
Obs. 3. Do not err; that is, do not mistake in this matter, because
it is a hard thing to conceive how God concurreth to the act, and not to the evil of the act; how he should be the author of all things, and
not the author of sin: therefore he saith, however it be difficult to
conceive, yet `Do not err., The note is, that where truths cannot be
plainly and easily made out to the apprehension, men are apt to
swerve from them. Many truths suffer much because of their intricacy , errors may be so near alike that it is hard to distinguish them:
the nature of man is prone to error, and therefore when the truth is hard
to find out, we content ourselves with our own prejudices. All truths
are encumbered with such a difficulty that they which have a mind
to doubt and wrangle do easily stumble at it: John vi. 60, `This is a
hard saying; who can hear it?, that is, understand it; and then, ver.
66, `From that time many of his disciples went back, and walked no
more with him., When there is something to justify our prejudices,
we think we are safe enough. God leaveth justly such difficulties for
a stumbling-block to them that have a mind to be offended. The
Pharisees and people that had followed Christ thought themselves
well enough, because of the darkness of those expressions, as if it did
justify their apostasy; so when there are some involucra veritatis,
some covers of difficulty, in which truth is lapped up from a common
eye, we think our assent may be excused: as Jews say, that surely
Christ was not the Messiah, because he did not come in such a way as
to satisfy all his own countrymen; so many refuse truth because it
will require some industry and exercise to find it out. God never
meant to satisfy hominibus praefracti ingenii,Camero de Eccles. men of a captious and
perverse wit; and therefore truth is represented in such a manner,
that though there be plainness enough to those that have a mind to
know, yet difficulty enough to harden others to their own ruin. Men
would fain spare the pains of prayer, study, and discourse; they are
loath to `cry for knowledge, to dig for it as for silver, Prov. ii. 4; they
love an easy, short way to truth, and therefore run away with those
mistakes which come next to hand, vainly imagining that God doth
not require belief to such things as are difficult and hard to be understood; they do not look to what is sound and solid, but what is plausible, and at first blush reconcilable with their thoughts and apprehensions.
Use 1. You see, then, what need you have to pray for gifts of
interpretation, and a `door of utterance, for your ministers, and a knowing heart for yourselves, that you may not be discouraged by the
difficulties that fence up the way of truth. Pray that God would give
us a clear spirit, a plain expression, and yourselves a right understanding; this will be better than to cavil at the dispensation of God,
that he should leave the world in such doubt and suspense. Chrysostom observeth, that the saints do not pray, Lord, make a plainer
law, but, Lord, open my eyes, that I may see the wonders of thy law;
as David doth. It were an unjust demand for blind men, or they
that willingly shut their eyes, to desire God to make such a sun that
they might see; it is better to desire gifts of the Spirit for the minister,
that the scriptures might be opened; and the grace of the Spirit for
ourselves, that our understandings might be opened, that so we may
come to discern the mind of God.
Use 2. It showeth how much they are to blame that darken truth,
and make the things of God the more obscure. `They darken counsel
by words, that by method or manner of speaking perplex the understanding, that people can hardly reach the letter of things delivered.
Many men have a faculty to raise a cloud of dust with their own feet,
and so darken the brightness and glory of the scriptures; certainly
such men either envy the commonness of knowledge, or serve their
own esteem, when they draw all things to a difficulty, and would seem
to swim there, where they may easily wade, yea, pass over dry-shod.
Obs. 4. Again, from that do not err. Take in the weightiness of
the matter. Ah! would you err in this point, in a business that doth
so deeply intrench upon the honour of God? The mistake being so
dangerous, he is the more earnest. Oh! do not err. The note is, that
errors about the nature of God are very dangerous. There is nothing
more natural to us than to have ill thoughts of God, and nothing
more dangerous; all practice dependeth upon it, to keep the glory of
God unstained in your apprehensions. You shall see, Rom. i. 23, 24, `They changed the glory of God, &c., and then
`God gave them up
to uncleanness., Idolatry is often expressed by whoredom; bodily
and spiritual uncleanness usually go together: ill thoughts of God
debauch the spirit, and make men lose their sense and care of piety.
Well, then, take heed of erring this error: let not the nature or glory
of God be blemished in your thoughts; abhor whatever cometh into
your mind, or may be suggested by others, if it tend any way to
abate your esteem of God, or to eclipse the divine glory in your
apprehensions.
06s. 5. From that my beloved brethren. Gentle dealing will best
become dissuasives from error. One saith, we must speak to kings,
φήμασι βυσσίωοις, with silken words. Certainly we had need to
use much tenderness to persons that differ from us, speak to them in
silken words. Where the matter is like to displease, the manner should
not be bitter: pills must be sugared, that they may down the better:
many a man hath been lost through violence: you engage them to
the other party. As Tertullian, when he had spoken favourably of
the Montanists, by the violence of the priests of Rome he was forced
into their fellowship.`Prorsus in Montani partes transivit.,—Pamel. in Vita Tertul. Meekness may gain those that are not engaged.
Men of another party will think all is spoken out of rage and anger
against them; it is good to give them as little cause as may be,
especially if but inclining through weakness to an error. Oh! `do not
err, my beloved brethren., I would to God we could learn this wisdom in this age: 2 Tim. ii. 25, `In meekness instructing those that
oppose themselves, if peradventure God will give them repentance to
the acknowledging of the truth., Others will brook sharpness better
than they: every man that is of a contrary opinion thinketh feat
he hath the advantage ground of another, as being in the right; and
pride is always touchy. Outward gross sins fill the soul with more
shame, and upon conviction there is not that boldness of reply; for a
man is so far under another as he may be reproved by him: but now
here, where every man thinketh himself upon equal or higher terms,
we had need deal the more meekly, lest pride take prejudice, and, out of a distaste of the manner, snuff at the matter itself: but of this
elsewhere.
Ver. 17. Every good gift and every perfect gift is from above, and
cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
He taketh occasion from the former matter, which was to show you
that God was not the author of sin, to show you that God is the
author of all good, especially the spiritual gifts and graces bestowed
on us; in which there is an argument secretly couched: the author
of all good cannot be the author of evil. Now `every good and perfect
gift, is of God; and because the argument should be the more strong
by an allusion to the sun, he representeth God, in the latter part of
the verse, as essentially and immutably good.
Every good gift.—The vulgar readeth `the best gift, properly
enough to the sense, but not to the original words. The gift is called
good, either—;(1.) To exclude those gifts of Satan which are indeed
injuries rather than gifts: a blind mind, 2 Cor. iv. 4; unruly affections, Eph. ii. 2. These gifts, that are from beneath, are not good.
(2.) To note the kind of gifts which he speaketh of; not common mercies,
but good gifts, such as the apostle calleth elsewhere πνευματικὰς εὐλογίας, `spiritual blessings, Eph. i. 3. It is true all common gifts
come from the divine bounty; but the apostle intendeth here special
blessings, as appeareth partly by the attributes `good, and `perfect.,
It is true some distinguish between the two clauses, δόσις ἀγαθὴ, or `good gift, to imply earthly blessings,
and δώρημα τέλειον `perfect gift, to imply heavenly or spiritual blessings; but I suppose
that is too curious. These two words imply the same mercies with a
different respect, as by and by; partly because such mercies suit with
the context, look upon it forward or backward. In the foregoing
verses he speaketh about God being the author of sin, and no argument is so fit to batter down that conceit as that God is the author of
special and saving grace; and in the following verse he instanceth
in regeneration, partly because those mercies are most clearly from
God, and need little of the concurrence of second causes.
And every perfect gift; that is, such as do anyway conduce to
our perfection, not only initial and first grace, but all the progresses in
the spiritual life, and at last perfection and eternal life itself, are the
gift of God. Though eternal death be a wages, yet eternal life is a
gift; and therefore the apostle diversifieth the phrase when he compareth them both together, Rom. vi. 23. The sum is, that not only
the beginning, but all the gradual accesses from grace to glory, are by
gift, and from the free mercy of God.
Is from above; that is, from heaven. The same phrase is else
where used: John iii. 21, `He that cometh from above is above all;, that is, from heaven. And heaven is put for God, as Luke xv. 21,
`I have sinned against heaven, and against thee;, that is, against
God and his earthly father. And I suppose there is some special
reason why our blessings are said to be from above, because they were
designed there, and thither is their aim and tendency, and there are
they perfectly enjoyed; and therefore, Eph. i. 3, are we said to be `blessed with spiritual blessings in heavenly places;, therefore
`in heavenly places, because thence was their original, and there is their
accomplishment.
And descendeth or cometh down; not `falleth down, to show (saith
Aquinas) that we have not blessings by chance, but in the way of
regular means.
From the Father of lights; that is, from God. The word
father
is often used for the author or first cause, as Gen. iv. 20, 21, `The
father of such as dwell in tents;, `the father of those that handle the
harp;, that is, the author and founder. So God is elsewhere called
`Father of spirits, Heb. xii. 9, because they do not run in the material
channel of a fleshly descent, but are immediately created by God.
Well, but what is meant by Father of lights? Some conceive that
it intendeth no more but `glorious Father, as it is usual with the
Hebrews to put the genitive case for an epithet, and the genitive
plural for the superlative degree. But I conceive rather God is here
spoken of in allusion to the sun, who deriveth and streameth out his
light to all the stars; and so God, being the author of all perfections,
which are also signified and expressed by light, is called here `The
Father of lights., Therefore it is usual in the scriptures to attribute
light to God and darkness to the devil; as Luke xxii. 53, `This is
your hour, the power of darkness;, that is, of Satan. More of this
term in the points.
With whom is no variableness, παραλλαγὴ.—It is an astronomical
word or term, taken from the heavenly bodies, which suffer many
declinations and revolutions which they call parallaxes, a word that
hath great affinity with this used by the apostle. The heavenly lights
have their vicissitudes, eclipses, and decreases; but our sun shineth
always with a like brightness and glory.
Neither shadow of turning, τροπῆς ἀποσκίασμα.—The allusion is
continued. Stars, according to their different light and posture, have
divers adumbrations; as, the nearer the sun is to us, the less shadow
it casteth; the farther off, the greater: so that we know the various
motions and turning of the sun by the difference of the shadows. But
the Father of spiritual lights is not like the father or fountain of
bodily: with him is no shadow of turning; that is, he is without any
motion or change, any local accesses and recesses, remaineth always
the same. This is a sun that doth not set or rise, cannot be overcast
or eclipsed.
The notes are these:—
Obs. 1. That all good things are from above; they come to us from God.
Mere evil is not from above; `the same fountain doth not yield sweet
and bitter waters., God is good, and immutably good, and therefore
it cannot be from him, which was Plato's argument. Evils do not
come from God, because he is good; which reasoning is true, if it be
understood of evils of sin; for otherwise, `Shall there be evil in a city
and the Lord hath not done it?, Amos iii. 6. But for good that
floweth clearly from the upper spring, there are indeed some pipes
and conveyances, as the word, and prayer, and the seals; and for
ordinary blessings, your industry and care. But your fresh springs are
in God; and in all these things we must, as chickens, sip and look
upwards. It is, I confess, the waywardness of flesh and blood to look to the next hand, as children thank the tailor for the new coat, and
suffer the immediate helps to intercept their trust and respects; and
therefore God often curseth the means, and blasteth our endeavours.
The divine jealousy will not brook a rival. God delighteth in this
honour of being the sole author of all our good, and therefore cannot
endure that we should give it to another. When God was about to
work miracles by Moses, hand, he first made it leprous, Exod. iv. 6.
There he was aforehand with this sin; first or last, the hand of the
creature is made leprous. This note, that God is the author of all the
good that is in us, is useful to prevent many corruptions; as, (1.)
Glorying in ourselves. Who would magnify himself in that which is
from above? We count it odious for a man to set out himself in
another man's work and glory; as the apostle saith, 2 Cor. x. 16, that
he would not `boast in another man's line of things made ready to
his hands., Now, all good is made ready to your hand; it is the
bounty of heaven to you. It is not your line and work, but God's.
(2.) Insultation, or vaunting it over others. Had we all from ourselves,
the highest might have the highest mind; but `who made you to
differ?, 1 Cor. iv. 7. Carnal and weak spirits feed their lusts with
their enjoyments. A straight pillar, the more you lay upon it, the
straighter it is, and the more stable; but that which is crooked
boweth under its weight: so the more God casteth in upon carnal
men, the more is their spirit perverted. (3.) Envy to those that have
received most. Our eye is evil when God's hand is good. Envy is a
rebellion against God himself, and the liberty and pleasure of his
dispensations. God distributeth gifts and blessings as he will, not as
we will; our duty is to be contented, and to beg grace to make use of
what we have received.
Obs. 2. Whatever we have from above, we have it in the way of
a gift. We have nothing but `what we have received, and what we
have received we have received `freely., There is nothing in us that
could oblige God to bestow it; the favours of heaven are not set to
sale. When God inviteth us to mercy, he doth not invite us as a
host, but as a king; not to buy, but to take: they are most welcome
that have no money, Isa. lv. 1; that is, no confidence in their own
merits. Some divines say, that in innocency we could not merit.
When the covenant did seem to hang upon works, we could, in their
sense, impetrare, but not mereri—obtain by virtue of doing, but not
deserve. Merit and desert are improper notions to express the relation between the work of a creature and the reward of a Creator; and
much more incongruous are they since the fall. Sin, bringing in a
contrariness of desert, maketh mercy much more a gift; so that now
in every giving there is somewhat of. forgiving, and grace is the more
obliging because in every blessing there is not only bounty, but a
pardon. It was long since determined by the schools, that penitents
had more reason to be thankful than innocents, sin giving an advantage
to mercy to be doubly free in giving and pardoning, and so the
greater obligation is left upon us. Oh! then, that we were sensible
of this; that in all our actions our principle might be a sense of God's love, and our end or motive a sight of God's glory.
Obs. 3. That among all the gifts of God, spiritual blessings are the best: these are called here good and perfect, because these make us
good and perfect. It is very observable that it is said, Mat. vii. 11, `If ye, being evil, know how to give good gifts to your children, much
more shall your Father which is in heaven give good things to them
that ask him., Now in the parallel place in Luke xi. 13, it is, give `the Holy Spirit to them that ask him;, that is the giving of good
gifts, to give the Holy Spirit. Nihil bomim sine summo bonoAug. lib. iv. contra Jul.—there
can be nothing good where there is not the Spirit of God: other
blessings are promiscuously dispensed; these are blessings for
favourites. The `men of God's hand, Ps. xvii. 14, may have abundance of treasure, that is, violent, bloody men; but the
`men alter
God's heart, have abundance of the Spirit. A man may be weary of
other gifts; an estate may be a snare, life itself a burden; but you
never knew any weary of spiritual blessings, to whom grace or the love
of God was a burden; therefore, it is `better than life, Ps. lxiii. 3.
Well, then, they are profane spirits that prefer pottage before a
birthright, vain delights before the good and perfect gifts. David
makes a wiser choice in his prayer, Ps. cvi. 4, `Eemeniber me,
O Lord, with the favour that thou bearest unto thy people; O visit me
with thy salvation., Not every mercy will content David, but the
mercy of God's own people; not every gift, but the good and perfect
gift. The like prayer is in Ps. cxix. 132, `Look upon me, and be
merciful unto me, as thou usest to do to those that love thy name., Mark, not the mercies that he used to bestow upon the world, but
the mercies he used to bestow upon his people and favourites. No
thing but the best mercy will content the best hearts.
Obs. 4. That God is the Father of lights. Light being a
simple and defecate quality, and, of all those which are bodily, most pure and
spiritual, is often put to decipher the essence and glory of God, and also the
essences and perfections of creatures as they are from God. The essence of God: 1 John i. 5, `God is light, and there is no
darkness in him., There light, being a creature simple and unmixed,
is put to note the simplicity of the divine essence. So also the glory of God: `He dwelleth in light inaccessible, 1 Tim. vi. 16; that is, in
inconceivable glory. So Jesus Christ, in regard he received his
personality and subsistence from the Father, is called, in the Nicene
Creed, φῶς ἐκ φῶτος, εὸς ἀλήθινος ἐκ θεοῦ ἀληθίνου, `Light of light,
and very God of very God., So also the creatures, as they derive
their perfections from God, are also called lights; as the angels, `Angels of light, 2 Cor. xi. 14; the saints,
`Children of light, Luke
xvi. 8. Yea, reasonable creatures, as they have wisdom and understanding, are said to be lights; so John i. 9, `This is the light that
enlighteneth every man that cometh into the world;, that is, with the
light of reason: all the candles in the world are lighted at this torch.
In short, reason, wisdom, holiness, happiness are often expressed by
light, and they are all from God. As the stars shine with a borrowed
lustre, so do all the creatures; where you meet with any brightness
and excellency in them, remember it is but a streak and ray of the
divine glory. As the star brought the wise men to Christ, so should
all the stars in the world bring up your thoughts to God, who is `the Fountain and Father of lights., Thus Mat. v. 16, `Let your
light so shine before men, that they, seeing your good works, may
glorify, not you, but `your Father which is in heaven., If you see a
candle bum brightly and purely, remember it was lighted and en
kindled by God. If there be any light in them, a sight and sense of
the mysteries of the gospel, if they be `burning and shining lights, if
they give out the flame of a holy conversation, still remember they
do but discover that lustre and glory they received from above.
Well, then, if God be the Father of lights,—
1. It presseth you to apply yourselves to God. If you want the
light of grace, or knowledge, or comfort, you must shine in his beam
and be kindled at his flame. We are dark bodies till the Lord fill us
with his own glory. Oh! how uncomfortable should we be without
God. In the night there is nothing but terror and error; and so it is
in the soul without the light of the divine presence. When the sun
is gone the herbs wither; and when God, who is the sun of spirits, is
withdrawn, there is nothing but discomfort and a sad languishing in.
the soul. Oh! pray, then, that God would shine in upon your soul,
not by flashes, but with a constant light. It is too often thus with us
in point of comfort find grace; holy thoughts arise, and, like a flash
of lightning, make the room bright, but the lightning is gone, and we
are as dark as ever. But when God shineth in by a constant light,
then shall we give out the lustre of a holy conversation: Isa. lx. 1, `Arise and shine; for thy light is come, and the glory of the Lord is
risen upon thee., We, like the moon, are dark bodies, and have no
light rooted within ourselves; the Lord must arise upon us ere we
can shine. So also in point of comfort: Ps. xxxiv. 5, `They looked
to him and were lightened; their face was not confounded.,
2. It showeth the reason why wicked men hate God: John iii.
19-21, `Light is come into the world, and men love darkness rather
than light;, and again, `They come not to the light, for their deeds
are evil., Men that delight in darkness cannot endure God, nor any
thing that representeth God. Rachel could not endure Laban's search, nor wicked men God's eye. He is the Father of lights; he
hath a discerning eye, and a discovering beam.
3. It presseth the children of God to walk in all purity and
innocency: `Ye are children of light, walk in the light, Eph. v. 8. Walk so
as you may resemble the glory of your Father: faults in you, like
spots in the moon, are soon discerned. You that are the lights of
the world should not shine dimly; nay, in the worst times, like stars
in the blackest night, you should shine brightest; therefore the apostle
saith, Phil. ii. 15, `Shine as stars in the midst of a perverse age.,
Obs. 5. That the Lord is unchangeable in holiness and glory; he is
a sun that shineth always with a like brightness. God, and all that
is in God, is unchangeable; for this is an attribute that, like a silken
string through a chain of pearl, runneth through all the rest: his
mercy is unchangeable, `his mercy endureth for ever, Ps. c. 5. So
his strength, and therefore he is called `The Rock of ages, Isa. xxvi.
4. So his counsel, Mutat sententiam, sed non decretum (as Bradwardine); he may change his sentence, the outward threatening or
promise, but not his inward decree; he may will a change, but not change his will. So his love is immutable; his heart is the same to us
in the diversity of outward conditions: we are changed in estate and
opinion, but God he is not changed; therefore when Job saith, Job
xxx. 21, `Thou art turned to be cruel, he speaketh only according
to his own feeling and apprehension. Well, then,—
1. The more mutable you are, the less you are like God. Oh!
how should you loathe yourselves when you are so fickle in your purposes, so changeable in your resolutions! God is immutably holy,
but you have a heart that loveth to wander. He is always the same,
but you are soon removed, Gal. i. 6;, soon shaken in mind, 2 Thes.
ii. 2; whirried with every blast, Eph. iv. 14, borne down with every
new emergency and temptation. The more you do `continue in the
good that you have learned and been assured of, 2 Tim. iii. 14, the
more do you resemble the divine perfection.
2. Go to him to establish and settle your spirits. God, that is
unchangeable in himself, can bring you into an immutable estate of
grace, against which all the gates of hell cannot prevail; therefore be
not quiet, till you have gotten such gifts from him as are without
repentance, the fruits of eternal grace, and the pledges of eternal
glory.
3. Carry yourselves to him as unto an immutable good; in the
greatest change of things see him always the same: when there is
little in the creature, there is as much in God as ever: Ps. cii. 26, 27, `They shall perish, but thou shalt endure; they shall all wax old as a
garment: thou art the same for ever, and thy years have no end., All
creatures vanish, not only like a piece of cloth, but like a garment.
Cloth would rot of itself, or be eaten out by moths; but a garment is
worn and wasted every day. But God doth not change; there is no
wrinkle upon the brow of eternity; the arm of mercy is not dried up,
nor do his bowels of love waste and spend themselves. And truly this
is the church's comfort in the saddest condition, that however the face
of the creatures be changed to them, God will be still the same. It is
said somewhere, that `the name of God is as an ointment poured out., Certainly this name of God's immutability is as an ointment poured out,
the best cordial to refresh a fainting soul. When the Israelites were
in distress, all the letters of credence that God would give Moses were
those, Exod. iii. 14, `I am that I am hath sent me unto you., That
was comfort enough to the Israelites, that their God remained in the
same tenor and glory of the divine essence; he could still say I AM.
With God is no change, no past or present; he remaineth in the same
indivisible point of eternity; and therefore saith, I AM. So the
prophet Malachi iii. 6,
ἐγὼ κύριος, οὐκ ἠλλοίωμαι, `I am the Lord,
that change not, (or am not changed);, therefore ye sons of Jacob are
not consumed., Our safety lieth in God's immutability; we cannot
perish utterly, because he cannot change.
Ver. 18. Of his own good-will begat he us, by the word of truth, tJiat
we should be a kind of first-fruits of his creatures.
The apostle showeth that his main aim was to set forth God as the
author of spiritual gifts, and therefore instanceth in regeneration.
Of his own good-will, βουληθεὶς.—Because he would, or being
willing. The word is put:—(1.) To deny compulsion or necessity; God needed not to save any; and (2.) To exclude merit; we
could not oblige him to it, it was merely the good pleasure of God; for this
βουληθεὶς is equivalent to that which Paul calleth εὐδοκία,
the natural bent, purpose, and inclination of God's heart to do the creatures
good: Eph. i. 11,
it is called `the counsel of his will, and elsewhere `abundant mercy;, 1 Pet.
i. 3, `Out of his abundant mercy he hath begotten us to a lively hope;; in other
places `the pleasure of the Father.,
Begat he us.—A word that properly importeth natural generation,
and sometimes it is put for creation; and so as we are men we are
said to be his γένος, `his offspring, Acts xvii. 28; and indeed so some
take it here, applying these words to God's creating and forming us,
and making men to be his first-fruits, or the choicest piece in the
whole creation; or, as Zoroaster called him, τολμηροτάτης τῆς φύσεως ἄγαλμα,
the masterpiece of over-daring nature. But this is beside the scope; for he
speaketh of such a begetting as is `by the word of truth, which, in the next
verse, he maketh to be an argument of more conscience and sense of the duty of
hearing; therefore begetting is put to imply the work of grace upon our souls.
The same metaphor is elsewhere used: 1 Peter i. 23 `Being born again, not of
corruptible seed, but of incorruptible, by the word of God, which liveth for
ever;, so 1 Peter i. 3, `Begotten to a lively hope., I have brought these two
places to show you the two parts in the work of grace; the one is
quâ regeneramur, by which we are begotten, the other
quâ renascimur, by
which we are born again; the one is God's act purely, the other
implieth the manifestation of life in ourselves; a distinction that
serveth to clear some controversies in religion: but I go on with my
work.
By the word of truth.—Here is the instrument noted. Those that
refer this verse to the creation, understand it of Jesus Christ, who is
the eternal uncreated Word of the Father, and by him were all things
made; see John i. 1, 2; Heb. i. 3, &c.; but clearly it is meant of the
gospel, which is often called `the word of truth, and is the ordinary
means whereby God begetteth us to himself.
That we should be a kind of first-fruits of his creatures.—Those that
apply the verse to the creation say the apostle meaneth here that man
was the choicest, chiefest part of it; for all things were subjected
to him, and put under his feet, Ps. viii. But I conceive it noteth
rather the dignity and prerogative of the regenerate; for as it was the
privilege of the first-fruits of all the sheaves to be consecrated, so
believers and converts among all men were set aside for the uses and
purposes of God. The first-fruits of all things were the Lord's:—(1.)
Partly to testify his right in that people; (2.) Partly for a witness of
their thankfulness; they having received all from him, were to give him
this acknowledgment: Prov. iii. 9, `Honour the Lord with thy substance, and with the first-fruits of thy increase;, this was the honour
and homage they were to do to God. Now this is everywhere attributed
to the people of God; as to Israel, because they were God's peculiar
people, called out from all the nations: Jer. ii. 3, `The first-fruits of
his increase is holiness to the Lord;, that is, of all people they were
dedicated to God. So the holy worshippers, figured by those virgins
in Rev. xiv. 4, are said to be `redeemed from among men, to be a
first-fruits unto God and the Lamb:, these were the chiefest, Christ's own
portion. So the church is called, Heb. xii. 23, `the church of the first-born.,
All the world are as common men; the church are the Lord's.
The points are these:—
Obs. 1. That which engaged God to the work of regeneration was
merely his own will and good pleasure: `Of his own will begat he us;, Rom. ix. 18,
`He hath mercy on whom he will have mercy, and whom
he will he hardeneth., God's will is the reason of all his actions; you
will find the highest cause to be will, love, and mercy. God can have
no higher motive, nothing without himself, no foresight of faith and
works; he was merely inclined by his own pleasure: John xv. 16,
`Ye have not chosen me, but I have chosen you;, he begins with us
first. When Moses treateth of the cause of God's love to Israel, he
assigneth nothing but love: Deut. vii. 7, 8, `He loved you, because
he loved you;, he had no motive, and can expect no satisfaction. So
Ps. xviii. 19, `He delivered me, because he delighted in me;, that
was all the reason he did it, because he would do it. So Hosea xiv.
4,; I will love them freely;, there is the spring and rise of all. This
is applicable divers ways:—(1.) To stir us up to admire the mercy of
God, that nothing should incline and dispose his heart but his own
will; the same will that begat us, passed by others: whom he will he
saveth, and whom he will he hardeneth. Man's thoughts are very
unsober in the inquiry why God should choose some and leave others:
when you have done all, you must rest in this supreme cause, God's will and pleasure: Mat. xi. 26,
`Even so, Father, because it pleased
thee., Christ himself could give no other reason, and there is the
final result of all disputes. Oh! admire God, all ye his saints, in his
mercy to you; this circumstance giveth us the purest apprehensions
of the freeness of God's love, when you see that it was God's own will
that determined mercy to you, and made the difference between you
and others; nay, in some respects, it puts a difference between you
and Christ: εὐμένεια πάτρος σ᾽ ἀποκτείνει, ἀλλοῖς γίγνεται σωτηρία,Nazianz. in his Christius Patiens.
the good-will of the Father slayeth thee, and saveth others; he
willed Christ's death, and your salvation. In the same verse, Christ's bruises and our salvation are called
chephers, God's pleasure:
Isa. liii. 10, `It pleased the Father to bruise him;, and then, `My
pleasure, that is, in the salvation of the elect, `shall prosper in his
hands., (2.) It informeth us the reason why, in the work of regeneration,
God acteth with such liberty: God acteth according to his pleasure;
the Holy One of Israel must not be limited and confined to our
thoughts: John iii. 8, `The wind bloweth where it listeth., All is
not done after one tenor, but according to the will of the free Spirit;
as, in giving means, you must leave God to his will: there are mighty
works in Chorazin and Bethsaida, when there are none in Tyre and
Sidon. Israel had statutes and ordinances, when all the world had
nothing but the glimmering candle of their own reason. So for the
work of the Spirit with the means, some have only the means, others
the work of the Spirit with the means: John xiv. 22, `How is it that thou wilt reveal thyself unto us, and not unto the world?, They
have choice revelations. The spouse is brought into the closet,
Cant. i. 3, when the virgins, common Christians, stay only in the
palace of the great King. Do but observe two places: Acts ix. 7, it
is said of Paul's companions, that `they heard a voice, and yet, Acts
xxii. 9, it is said, `They that were with him heard not the voice.,
Solomon Glassius reconcileth these two places thus: They heard a
sound, but they did not hear it distinctly as Christ's voice. Some
only hear the outward sound, the voice of man, but not of the Spirit
in the word; there is a great deal of difference in the same auditories.
So also for the measure of grace; to some more is given, to some less;
though all have a vital influence, yet all have not the same measure
of arbitrary influences: Phil. ii. 13, `He giveth both to will and to
do, κατὰ τὴν εὐδοκίαν, according to his good pleasure., So for the
manner; it is very diverse and various. God beginneth with some in
love, with others by terrors, `plucking them out of the fire., Some
are gained by a cross and affliction, others by a mercy. Some are
caught by a holy guile (as the apostle saith of the Corinthians);
others are brought in more sensibly, and with greater consternation.
Upon some the Spirit cometh like a gentle blast, grace insinuateth
itself; upon others like a mighty rushing wind, with greater terror
and enforcement. So for the time; some are longer in the birth, and
wait at the pool for many years; others are surprised and gained of
a sudden: Cant. vi. 12, `Ere I was aware, my soul made me like the
chariots of Amminadib., Therefore we should not limit God to any
one instance, but still wait upon him in the use of means, for his good
pleasure to our souls.
Obs. 2. That the calling of a soul to God is, as it were, a new beget
ting and regeneration. He `begat us;, there must be a new framing
and making, for all is out of order, and there is no active influence and
concurrence of our will; therefore grace is called, 2 Cor. v. 17, καίνη κτίσις, `a new creation;, all was a chaos and vast emptiness before.
So elsewhere it is expressed by being `born again, John iii. 5; and
so believers are called Christ's seed, Isa. liii. 10. The point being
obvious, I shall the less stay on it. It is useful—;(1.) To show us the
horrible defilement and depravation of our nature; mending and
repairing would not serve the turn, but God must new make and new
create us, and beget us again: like the house infected with leprosy,
scraping will not serve the turn; it must be pulled down, and built
up again. They mince the matter that say of nature as those of the
damsel, `She is not dead, but sleepeth;, as if it were a languor or a
swoon into which Adam and his posterity fell. No; it was a death,
and therefore are those two notions of creation and resurrection
solemnly consecrated by the Spirit of God to express our regeneration
or new birth. (2.) To show us that we are merely passive in our conversion: it is a begetting, and we (as the infant in the womb)
contribute nothing to our own forming: Ps. c. 4, `It is he that hath made
us, and not we ourselves;, we had no hand in it. (3.) It showeth us
two properties of conversion: (1st.) There will be life; the effect of
generation is life Natural men are said, Eph. iv. 18, to be `alienated
from the life of God;, they are altogether strangers to the motions and operations of the Spirit. But now, when the soul is begotten, there
will be acting, and moving, and spiritual feeling; the soul will not be
so dead towards God. Paul saith, Gal. ii. 20, `Not I live, but Christ
liveth in me., A man cannot have interest in Christ, but he will
receive life from him. (2d.) There will be a change. At the first God
bringeth in the holy frame, all the seeds of grace; and therefore there
will be a change: of profane, carnal, careless hearts, they are made
spiritual, heavenly, holy: Eph. v. 8, `Ye were darkness, but now are
light in the Lord., You see there is a vast difference. If men
remain the same, how can they be said to be begotten? They are
filthy still, carnal still, worldly still; there will be at least a desolation
of the old forms and frames of spirit.
Obs. 3. It is the proper work of God to beget us: `he begat., It
is sometimes ascribed to God the Father, as here, and so, in other
places, to God the Son: believers are `his seed, Isa. liii. 10. Some
times to the Spirit, John iii. 6. God the Father's will: `Of his own
will begat he us. God the Son's merit: through his obedience we
have `the adoption of sons, Gal. iv. 5. God the Spirit's efficacy: by
his overshadowing the soul is the new creature hatched and brought
forth. It is ascribed to all the three persons together in one place:
Titus iii. 5, 6, `By his mercy he hath saved us, through the renewing
of the Holy Ghost, which he shed on us abundantly through Jesus
Christ., In another place you have two persons mentioned: Eph. ii.
10, `For we are his workmanship, created in Jesus Christ unto good
works., It is true, the ministers of the gospel are said to beget, but
it is as they are instruments in God's hands. So Paul saith, `I
begat you, 1 Cor. iv. 15; and of Onesimus he saith, `Whom I begat
in my bonds, Philem. 10. God loveth to put his own honour many
times upon the instruments.
Well, then—1. Remove false causes. You cannot beget yourselves,
that were monstrous; you must look up above self, and above means,
to God, who must form you after his own image. It is said, John i.
13, that we are `begotten, not of blood, nor of the will of the flesh,
nor the will of man, but of God., Not in the outward impure way
that is meant by that `not of blood; nor by the will of the flesh, that is, in the carnal manner, as man begetteth man to satisfy a fleshly
will or desire; `nor of the will of man, that is, any workings or
desires of our will; but only by the power of the Spirit; for the intent
of that place is to remove gross thoughts and wrong causes, that we
might apprehend it right for the nature of it, and look up to the right
cause of it.
2. It showeth what an honourable relation we are invested with
by the new birth. He begat us. God is our Father; that engageth his love, and
bowels, and care, and everything that can be dear and refreshing to the
creature: Mat. vi. 32, `Your heavenly Father knoweth that you have need of these
things., This relation is often urged by the children of God: Isa. lxiii. 16, `Doubtless thou art our
Father, though Abraham be ignorant of us., There is comfort in a
father, much more in a heavenly Father. Evil men may be good
fathers, Mat. vii. 11; they cannot but obey those natural and
fatherly impressions that are upon their bowels; how much more will
a good God be a good Father? Tam pater nemo, tam pius nemoTertul. in lib. de Orat. Dom.—none can be so good and so much a father as he.
Obs. 4. The ordinary means whereby God begetteth us is the gospel.
He begat us `by the word of truth:, 1 Cor. iv. 15, `I have begotten you in Jesus Christ, through the gospel., There is the instrument, the author, the means: the instrument, Paul,
`I have begotten
you;, the means, `by the gospel;, the author, `in Jesus Christ., So 1 Peter i. 23,
`Begotten by the incorruptible seed of the word.,
The word is, as it were, the seed, which, being ingrafted in the heart,
springeth up in obedience: it is by the word, and that part of the
word which is properly called the gospel. Moses may bring us to the
borders, but Joshua leadeth us into the land of Canaan; the law may
prepare and make way, but that which conveyeth the grace of conversion is properly the gospel. Well, then, let us wait upon God in
the use of the word: it is not good to balk the known and ordinary
ways of grace. Wisdom's dole is given at wisdom's gates: Prov.
viii. 34, `Blessed is he that watcheth always at my gates., It was a
great advantage to the decrepit man to lie still at the pool, John v.
God's means will prove successful in God's time. Urge your souls
with the necessity of the means. `Faith cometh by hearing, and
hearing by the word of God., Rom. x. 17. Without grace I cannot
be saved, without the word I cannot have grace; reason thus within
yourselves, that you may awaken the soul to a greater conscience and
sense of waiting upon God in the word. It is true, the divine grace
doth all, he begetteth us; but remember, it is by the word of truth.
The influences of the heavens make fruitful seasons, but yet ploughing is necessary. It is one of the sophisms of this age to urge the
Spirit's efficacy as a plea for the neglect of the means.
Obs. 5. The gospel is a word of truth; so it is called, not only in
this, but in divers other places. See 2 Cor. vi. 7; Eph. i. 12; Col.
i. 5; 2 Tim. ii. 15; the same expression is used in all these places.
You may constantly observe, that in matters evangelical the scriptures
speak with the greatest averment and certainty; the comfort of them is
so rich, and the way of them is so wonderful, that there we are apt to
doubt most, and therefore there do the scriptures give us the more
solemn assurance; as 1 Tim. i. 15, `This is a faithful saying, and
worthy of all acceptation, that Jesus Christ came to save sinners., We
are apt to look upon it as a doubtful thing, or at best but as a
probable truth; therefore Paul prefaceth, `This is a faithful saying., So Isa. liii. 4,
`Surely he hath borne our griefs and carried our sorrows., Thou sayest, surely I am a sinner; but it is as sure that
Christ is a Saviour; naturally we are more sensible and sure of sin
than of the comforts of Christ. The apostle speaketh of heathens,
Rom. i. 32, that they `knew the judgment of God, and that `they
that commit such things are worthy of death., Natural conscience
will give us a sight and sense of sin, but usually we look upon gospel
comforts with a loose heart and doubtful mind; and therefore is it
that the scripture useth such forms of certainty. Is it sure that thou
art a sinner? so sure is it that he hath `borne our sins and carried
our sorrows., So Rev. xix. 9, `Blessed are they which are called to the supper of the Lamb: these are the true sayings of God., So
Rev. xxii. 6, when he had spoken of the glory of heaven, he saith,
`These sayings are faithful and true., The Spirit of God foresaw
where we are most apt to doubt, and therefore hath laid in such
solemn security (as the asseverations of God) aforehand. Thus
Christ's priesthood is ushered in with an oath, Ps. cx. 4, `The Lord
hath sworn, Thou art a priest for ever, after the order of Melchisedec., Points so far above the reach and apprehension of nature are hard to
be believed, therefore are they prefaced with deep asseverations and
oaths.
Use. The use is to press us to put our seal to these truths, to
adventure our souls upon the warrant of them. How strange is it
that our hearts should be most loose towards those points that have a
special note of truth and faithfulness annexed to them! Well may
it be said, 1 John v. 10, `He that believeth not maketh God a liar;,
for these things are propounded to you, not only in assertions, but
asseverations. He hath told you they are faithful and true sayings;
therefore you implicitly give God the lie when you think these things
are too good to be true, or carry yourselves with a carelessness and loose
uncertainty towards them, or, in despair, think there cannot be comfort for such sinners as you are. This is to lift up your own sense
and experience against the oaths and protestations of God, which are
everywhere interlaced with the proposals of the gospel. Oh! do not
hang off. Bring up assent to the greatest certainty that may be;
check those vile thoughts which secretly lurk in all our hearts, that
the gospel is some fine device and rare artifice to cheat the world,
some golden fancy to make fools fond with; as that profane pope
said, Fabula Cliristi, the fable of the gospel. Oh! consider, all the
wit of the creatures could not contrive or design such a plot and
frame of truths, so satisfying to the conscience, as the gospel is, and
therefore all assents that do not amount and come up to assurance are
beneath the dignity of it.
Assents are of divers kinds; some are very imperfect. There is
conjecture, which is but a lighter inclination and propension of the
mind to that which is only probable; it may or may not be true. This
is discerned by carelessness and disrespect towards things that are
excellent; men do but guess, and have but loose thoughts of them.
Higher than this there is opinion, when the mind is strongly swayed
to think a thing true, however there is formido oppositi, a fear of the
contrary, which is opposed to believing with all the heart, Acts viii.
This is enough to engage to profession—a man followeth his opinion.
The next degree above this is ὀλιγοπιστία, `weak faith, which
engageth the soul not only to profession, but to some affection and
adherence to the truths acknowledged; they look upon them as true
and good, but cleave to them with much brokenness and imperfection.
Higher than this there is assurance; I mean, of the truths of the
gospel, not of our interest in the comforts of it. This is intended by
the apostle when he said the Thessalonians `received the word with
much assurance, 1 Thes. i. 5; they were undoubtedly, and beyond
contradiction, persuaded of the truths of the gospel. The same
apostle, Col. ii. 2, calleth it, `The riches of the full assurance of understanding the mysteries of Christ;, that is, such an apprehension of
the truths of the gospel as is joined with some experience, and a
resolution to live and die in the profession of it.
Quest. You will say, How shall we do to ripen our assents to
such a perfection? What are those proper mediums or arguments by which (next to
the infallible persuasion of the Spirit) the soul is assured that the gospel is
a word of truth?
Ans. This question is worth answering at all times, because atheism
is so natural to us,—if there were none in the world, yet there is too
much of the atheist in our own bosoms,—but in these times especially, the reigning sin being atheism and scepticism in matters of
religion, occasioned partly by corrupt and blasphemous doctrines,
which have a marvellous compliance with our thoughts; partly by
the sad divisions among the people of God. Every one pretending to
be in the right, we suspect all; therefore Christ prayed for unity in
the church upon this argument, `That the world may know that thou
hast sent me, John xvii. 23. When there are divisions in the church,
usually there is atheism in the world: partly by the scandals and
villanies committed under a pretence of religion, by which Christ is,
as it were, denied, Titus i. 16, and again, `crucified and put to an
open shame, Heb. vi. 6; that is, exposed to the derision and scorn of
his enemies, and represented as a malefactor. Now if ever then, is
it needful to ballast the mind with solid and rational grounds, and to
establish you in the holy faith. Many arguments are urged by the
fathers and the schoolmen in behalf of the gospel; but I have always
preferred the arguments of the fathers, as of Lactantius, Tertullian,
Justin Martyr, Cyril, &c., before those of the schoolmen, as being
more practical and natural, and so having a greater and a more constant awe upon the conscience; whereas those of the schoolmen (who
questionless were the worser men) are more subtle and speculative,
and so less apt to be understood, and are not so always present with
the soul as the other are, that are founded in practical truths. Briefly,
then, you may know the gospel to be a word of truth, because what
ever is excellent in a religion is in an unparalleled manner found in
our religion, or in the doctrine of the gospel. The glory of a religion
lieth in three things—the excellency of rewards, the purity of precepts,
and the sureness of principles of trust. Now examine the gospel by
these things, and see if it can be matched elsewhere.
1. The excellency of rewards. This is one of the chief est perfections of a religion. Therefore the apostle proposeth it a principle and
foundation of religion and worship to `believe that God is, and that he
is a plentiful rewarder of those that seek him, Heb. xi. 6. He that
cometh to God, that is, to engage in his worship, next to his being
must believe his bounty; and the reason is, because a man, in all his
endeavours, is poised to some happiness and reward. Now since the
fall there are `many inventions, Eccles. vii. 29. As the Sodomites,
when they were smitten with blindness, groped about Lot's door, so do
we grope and feel here and there for a reward that may be adequate
and of full proportion with our desires. The heathen were at a sad
loss and puzzle. Austin,August. de Civit. Dei, lib. xix. cap. 1. out of Varro, reckoneth up two hundred and eighty-eight opinions about the chiefest good. Some placed it in
pleasures, and such things as gratified sense. But this were to make
brutes of men, for it is the beast's happiness to enjoy pleasures without
remorse; and Tully saith, he is not worthy the name of a man,
qui unum diem velit esse in voluptate, that would entirely spend one
whole day in pleasures. Alas! this is a way so gross, so oppressive,
and burthensome to nature, so full of disturbance and distraction to
reason, that it can never satisfy. Some went higher for a reward for
virtue, and talked of victory over enemies, long life, and a happy old
age; but many that were good wanted these blessings. Others
dreamed of a kind of eternity, and placed it in fame and the perpetuity of their name and renown, which is a kind of shadow of the
true eternity; but this was a sorry happiness to those that lived and
died obscurely. Those that went highest could go no higher than the
exercise of virtue, and said that virtue was a reward to itself; and
said that a man was happy, if virtuous, in the greatest torments, in
Phalaris, brazen bull, &c. But, alas! `If our happiness were in this
life only, we were of all men most miserable, 1 Cor. xv. 19. Christianity would scarce make amends for the trouble of it. But now the
gospel goeth higher, and propoundeth a pure and sweet hope, most
pure, and fittest for such a sublime creature, a reasonable creature, as
man is, and most sweet and contenting, and that is the eternal and
happy enjoyment of God in Christ in the life to come; not a Turkish
paradise, but chaste and rational `pleasures at his right hand for ever
more, Ps. xvi. 11; complete knowledge, perfect love, the filling up
of the soul with God; so that the gospel, you see, hath outbidden
all religions, propounding a fit and most excellent reward to the
holy life.
2. Purity of precepts. In the Christian religion all moral duties
are advanced and heightened to their greatest perfection: Ps. cxix.
96, `The commandment is exceeding broad, of a vast extent and
latitude, comprising every motion, thought, and circumstance. The
heathens contented themselves with a shadow of duty. The apostle
saith, Rom. ii. 15, that ἔργον νόμου, `the work of the law, was written
upon their hearts;, that is, they had a sense of the outward work, and
a sight of the surface of the commandment. They made conscience
to abstain from gross acts of sin, and to perform outward acts of piety
and devotion, as sacrifice and babbling of hymns and prayers to their
gods. All their wisdom was to make the life plausible, to refrain
themselves; as it is said of Haman, when his heart boiled with rancour
and malice against Mordecai, Esther v. 10, `Haman refrained himself., So Lactantius proveth against them that they had not a true
way of mortification, and were not spiritual enough in their apprehensions of the law:
Sapientia eorum plerwnque abscondit vitia, non
abscindit—all their wisdom was to hide a lust, not to quench a lust;
or rather to prevent the sin, not to check the lust. But now our holy
religion doth not only forbid sins, but lusts: 1 Peter ii. 11, `Dearly
beloved, I beseech you, as strangers and pilgrims, abstain from fleshly
lusts., Babylon's brats (as we showed before) by a holy murder must
be dashed against the stones. The precepts are exact, commanding
love, not only to friends, but enemies. The law is spiritual, and therefore in all points perfect: Ps. xix. 7, `The law of the Lord is
perfect, converting the soul;, that is, not only guiding the offices of the
exterior man, but piercing to the thoughts, the first motions of the
heart; we have a perfect law.
3. The sureness of the principles of trust. One of the choicest
respects of the creature to the Godhead is trust and dependence. And
trust, being the rest and quiet of the soul, must have a sure bottom
and foundation. Now stand upon the ways, and survey all the religions in the world, and you will find no foundation for trust but in
the gospel, refer it to any object, trusting in God for a common mercy,
trusting in God for a saving mercy.
[1.] For a common mercy. There are no such representations of
God to the soul as in the gospel. The Gentiles had but loose and
dark thoughts of God, and therefore are generally described by this
character, `Men without hope, 1 Thes. iv, 13. I remember when
our Saviour speaketh against carking and anxiousness about outward
supports, he dissuadeth thus: `Take no thought what ye shall eat,
or what ye shall drink, or what ye shall put on, for after these things
seek the Gentiles, Mat. vi. 31, 32, implying such solicitude to be only
excusable in heathen who had no sure principles; but you that know
providence and the care of a heavenly Father, should not be thus
anxious. It is true, the heathens had some sense of a deity; they
had τὸ γνῶστον τοῦ θεοῦ, some knowledge of the nature of God, Rom.
i. 20; but the apostle saith in the next verse, that `they were vain,
ἐν διαλογίσμοις, in their imaginations, that is, in their practical inferences and discourses; when they came to represent God as an object
of trust, and to form practical thoughts and apprehensions of his
majesty, there they were vain and foolish. But now in the gospel God
is represented as a fit object of trust, and therefore the solemn and
purest part of Christian worship is faith; and it is judiciously observed
by Luther, Id agit tota scriptura, ut credamus Deum esse misericordem—it is the design of the whole scripture to bring the soul to
a steady belief and trust; therefore the psalmist, when he speaketh
of God's different administrations in the world and in the church,
when he cometh to his administrations in the church, he saith, Ps.
xciii. 5, `The testimonies of the Lord are sure., God deals with us
upon sure principles, though he hath discovered himself to the world
only in loose attributes.
[2.] For saving mercies; and indeed that is the trial of all religions; that is best which giveth the soul a sure hope of salvation:
Jer. vi. 16, God biddeth them `stand upon the ways, and see, and
ask for the good old way, and walk therein, and ye shall find rest for
your souls;, intimating, they should choose that for the best religion
which yieldeth most peace of conscience. Now, there are three things
that trouble the soul—our distance from God, our dread of angry justice, and a despair of retaining comfort with a sense of duty; and
therefore, ere the conscience can have any solid rest and quiet, there
must be three matches made, three couples brought together—God and man, justice and mercy, comfort and duty, all these must mutually
embrace and kiss each other.
(1.) God and man must be brought together. Some of the wise heathens placed happiness in the nearest access and approach to God
that may be, as Plato for one; and Coelius Rhodiginus, saith Aristotle,
delighted much in that verse of Homer where it is said that it would
never be well till the gods and mortal men did come to live together.
Certain we are that common instinct maketh us to grope and feel
after an eternal good: Acts xvii. 27, `They groped after God., Now,
how shall we come to have any commerce with God, there being,
besides the distance of our beings, guilt contracted in the soul? How
can stubble dwell with devouring burnings? guilty creatures think of
God without trembling? approach him without being devoured and
swallowed up of his glory? The heathens were sensible of this in
some part, and therefore held that the supreme gods were defiled by
the unhallowed approaches of sinful and mortal men, and therefore
invented heroes and half-gods, a kind of middle powers, that were to
be mediators, to convey their prayers to the gods, and the blessings of
the gods back again to them: so Plutarch,
διὰ δαιμονίων τᾶσα ὁμιλία καὶ
διάλεκτος μεταξὺ θεῶν καὶ ἀνθρώπων—that by these intermediate
powers there was all commerce and communion between the gods and
men. To this doctrine of the heathen the apostle alludeth, 1 Cor.
viii. 5; the heathens had `lords many, and gods many;, as they had
many gods, many ultimate objects of worship, so many lords, that is,
mediators. `But to us (saith he) there is but one Lord, and one
God;, that is, one supreme essence and one Mediator, which is that
excellent and sure way which the scriptures lay down for our commerce with God. The device of the heathens, being fabulous and
absurd, could not yield comfort; but in the gospel there is excellent
provision made for our comfort and hope, for there the Godhead and
manhood is represented as met in one nature. The Son of God was
made the Son of man, that the sons of men might be the sons of God;
therefore the apostle Peter showeth that the great work of Christ
was `to bring us to God, 1 Peter iii. 18, to bring God and man
together. So the apostle Paul saith, Heb x. 20, we may `draw
near through the veil of his flesh., It is an allusion to the temple,
where the veil hid the glory of the sanctum sanctorum, and gave
entrance to it. So Christ's incarnation did, as it were, rebate the
edge of the divine glory and brightness, that creatures may come and
converse with it without terror. Christ is the true Jacob's ladder,
John i. 51, the bottom of which toucheth earth—there is his
humanity; and the top reacheth heaven—there is his divinity; so
that we may climb this ladder, and have communion with God: ascende per hominem et pervenies ad Deum, as that father said—climbing up in hope by the manhood of Christ, we have social access
to the Godhead.
(2.) Justice and mercy must be brought together. We want mercy,
and fear justice; guilt impresseth a trembling upon the spirit, be
cause we know not how to redeem our souls out of the hands of angry
justice; the very heathens were under this bondage and torment,
because of the severity of the divine justice: `Knowing the judgment
of God, they thought themselves worthy of death., Rom. i. 32. Therefore^ the great inquiry of nature is, how we shall appease angry
justice., and redeem our souls from this fear. You know the question, Micah vi. 6, 7, `Wherewith shall I come before him? and wherewith
will he be pleased?, The heathens, in their blindness, thought to
oblige the Godhead by acts meritorious (as merit is natural), either
by costly sacrifices, `rivers of oil, thousands of rams, burnt-offerings,
and whole burnt-offerings, hecatombs of sacrifices; or by putting themselves to pains or tortures, as Baal's priests gashed themselves; or by
doing some act that is unwelcome and displeasant to nature, as by
offering their children in sacrifices, those dear pledges of affection,
which certainly was an act of great self-denial, natural love being
descensive, and like a river running downward; yea, this was not all,
the best of their children, their first-born, in whom all their hopes
were laid up, they being observed to be most fortunate and successful.
And this custom also the carnal Jews took up, for bare outward sacrifice was but a dull way either to satisfy God (his being `the cattle of
a thousand hills, Ps. l. 10), or to pacify conscience; for though it
were a worship of God's own appointing, yet it `did not make the
comer thereunto perfect, as appertaining to the conscience, Heb. ix.
9; that is, the worshipper that looked no further could never have a
quiet and perfect conscience, and therefore they `caused their children
to pass through the fire to Moloch., Such a barbarous custom could
not be taken up barely by imitation; nothing but horror of conscience
could tempt men to an act so cruel and unnatural; and the prophet
plainly saith, they `gave their first-born for the sin of their soul.,
Thus you see all ways are at a loss, because they could not yield a
recompense to offended justice. But, in the gospel, `justice and
mercy have kissed each other, righteousness and truth have met
together, as it is Ps. lxxxv. 10. And we may sing, `Gracious is the
Lord, and righteous, Ps. cxvi. 5; `Our beloved is white and ruddy,
Cant. v. 10. For there is a God satisfying as well as a God offended, so
that mercy and justice shine with an equal lustre and glory; yea,
justice, which is the terror of the world, in Christ is made our friend,
and the chief ground of our hope and support; as 1 John i. 9, `The
Lord is faithful and righteous to forgive us our sins., A man would
have thought faithful and gracious had been a more proper term than
faithful and righteous, pardon being most properly an act of free
grace; but justice being satisfied in Christ, it is no derogation to his
righteousness to dispense a pardon. So the crown of glory is called `a
crown of righteousness, 2 Tim. iv. 8. There is a whole vein of
scriptures runneth that way, that make all the comfort and hope of a
Christian to hang upon God's righteousness; yea, if you will believe the
apostle Paul, you shall see that God's great intent in appointing
Christ, rather than any other Redeemer, was to show himself just in
pardoning, and that he might be kind to sinners without any wrong
to his righteousness; in short, that justice being satisfied, mercy
might have the freer course. Hear the apostle, and you shall see
he speaketh full to this purpose: Rom. iii. 25, 26, `Whom God hath
set forth to be a propitiation through faith in his blood, to declare his
righteousness in the remission of sins., And lest we should lose the
emphatical word, he redoubleth it: `To declare, I say, his righteousness, and that he might be just, and the justifier of him that believeth
in Jesus: `that is, in the matter of justification, where grace is most free, God makes his righteousness shine forth, having received satisfaction from Christ.
(3.) Comfort and duty are brought together. The end of all
religion is ut anima sit subjecta Deo et pacata sibi—that the soul may be quiet
in itself, and obedient to that which is supposed to be God. Now how shall we do
to retain a care of duty with a sense of comfort? Conscience cannot be stifled
with loose principles. The heathens could not be quiet, and therefore, when
their reason was discomposed and disturbed with the rage of sensual lusts, and
they knew not how to bridle them, they offered violence to nature; pulled out
their eyes, because they could not look upon a woman without lusting after her;
and raged against their innocent members, instead of their unclean affections.
And we, that have the light of Christianity, know much more that we cannot have
comfort without duty; for though true peace of conscience be founded in Christ's
satisfaction, yet it is found only in his service: Mat. xi. 28, `Come to me, and
I will give you rest;, but in ver. 29 it is, `Take my yoke upon you, and ye
shall find rest for your souls., As we must come to Christ for comfort, so we
must stay under his discipline, if we would have a sense of it in our own souls.
Well, now, you shall see how excellently these are provided for in the gospel.
There is Spirit against weaknesses, and merit against defects and failings, so
that duty is provided for, and comfort. They need not despair under weaknesses,
having the assistance of a mighty Spirit; they need not put out their eyes,
having a God to quench their lusts;`Democritus excaecavit seipsum quod mulieres sine concupiscentiâ aspicere non posset,
et doleret si non esset potitus: at Christianus salvis oculis foeminam videt; animo adversus libidinem caecus est.,—Tertul. in Apol., cap. 46. they need not despair under the sense of
their defects, there being such a full merit in the obedience of Christ. In
short, when they have largest thoughts of duty, they may have sweetest hopes of
comfort, and say, with David, Ps. cxix. 6, `I shall not be ashamed when I have
respect to all thy commandments.,
So much for the fifth observation.
Obs. 6. That God's children are his first-fruits. The word hinteth
two things—their dignity and their duty; which two considerations
will draw out the force of the apostle's expression.
1. It noteth the dignity of the people of God in two regards:—(1.)
One is, they are `the Lord's portion, λάος περιούσιος, his `peculiar
people, Titus ii. 14, the treasure people, the people God looketh after.
The world are his goods, but you his treasure. The word κτισμάτων in
the text.is emphatical. Others are but his creatures, you his first-fruits.
He delighteth to be called your God; he hath, as it were, impropriated
himself to your use and comfort: `Blessed is the people whose God is
the Lord, Ps. cxliv. 15. He is Lord of all, but your God. One said,
Tolle meum et tolle Deum—it is the relation to God that is sweet, and
a general relation yieldeth no comfort. Oh! what a mighty instance
is this of the love of God to us, that he should reckon us for his first-fruits, for his own lot and portion! (2.) That they are the
considerable part of the world. The first-fruits were offered for the blessing
of all the rest: Prov. iii. 10, `Offer thy first-fruits, and so thy barns shall be filled with plenty, and thy presses shall burst out with wine.,
So here; the children of God, they are the `blessing in the cluster;,
others fare the better for their neighbourhood; they are the strength,
the `chariots and horsemen, of a nation. It was a profane suggestion
in Haman to say, `It was not for the king's profit to suffer them to
live., These are the first-fruits that God taketh in lieu of a whole
nation, to convey a blessing to the rest.
2. It hinteth duty; as—;(1.) Thankfulness in all their lives. First-fruits were dedicated to God in token of thankfulness. Cain is
implicitly branded for unthankfulness because he did not offer the first-fruits. You, that are the first-fruits of God, should, in a sense of his
mercy, live the life of love and praise. The apostle saith the mercies
of God should persuade us to offer ourselves, Rom. xii. 1. Now,
under the gospel, there are no sin-offerings, all are thank-offerings.
Well, then, give up yourselves in a reasonable way, λογικὴ λάτρεια, of
sacrifice. It is but reason that when God hath begotten us we should
be his first-fruits. The principle and motive of obedience under the
gospel is not terror, but gratitude: Luke i. 74, `That we, being
delivered out of the hands of our enemies, should serve him without
fear, &c. Your lives should show you to be first-fruits, to be yielded
to God as a testimony of thankfulness. (2.) It noteth holiness. The
first-fruits were holy unto the Lord. God's portion must be holy;
and therefore of things that were in their own nature an abomination
the first-fruits were not to be offered to God, as the first-born of a
dog or ass, but were to be redeemed with money. God can brook no
unclean thing. Sins in you are far more irksome and grievous to his
Spirit than in others. You shall see, Jer. xxxii. 30, it is said, `The
children of Israel and Judah have only done evil before me from their
youth., The Septuagint read, μόνοι ποιοῦντες τὴν ἁμαρτίαν, `they
alone, or they only, have been sinners before me;, as if God did not take
notice of the sins of other nations: Israel, God's portion, are the only
sinners. (3.) It noteth consecration. You are dedicate things, and
they must not be alienated; your time, parts, strength, and concernments, all is the Lord's; you cannot dispose of them as you please, but
as it may make for the Lord's glory; you are not first-fruits when you `seek your own things;, you are not to walk in your own ways, nor
to your own ends; you may do with your own as it pleaseth you, but you
cannot do so with what is the Lord's. First-fruits were passed over
into the right of God, the owner had no property in them. Well,
then:—(1st.) You are not to walk in your own ways; your desires
and wills are not to guide you, but the will of God. `There is a way
(saith Solomon) that seemeth right in a man's own eyes;, a corrupt
mind looketh upon it as good and pleasant, and a corrupt will and
desire is ready to run out after it. So the prophet
Isaiah, chap. liii. 6, `We are all gone astray, every man to his own way., Oh! remember
you are to study the mind and will of God; your own inventions will
seduce you, and your own affections will betray you. (2d.) Not to
your own ends: 2 Cor. v. 15, `Henceforth we are no more to live to
ourselves, to our pleasure, profit, honour, interests: we have no right
and property in ourselves, it is all given up to God. Those that gave
up all to God did not reserve a liberty for self-pursuits and self-interests.`Nesciunt suis parcere qtii nihil simm norunt.,—Ambros. All pleasures, honours, profits, are to be refused or received
as they make us serviceable to the glory of God.
Ver. 19. Wherefore, my Moved brethren, let every man be swift to
hear, slow to speak, slow to wrath.
Wherefore, my beloved brethren, &c.—You see these words are inferred out of the former. The apostle saith,
wherefore. Some make
the consequence thus: He hath begotten you, therefore walk as men
regenerate; for they make these sentences to be of a general concernment, and take them in the largest sense and extent of them. But
this seemeth harsh, partly because it is not the use of the gospel to
descend to such low civilities as the ordering of speech and the like;
much less would it urge such a weighty argument as regeneration in
a matter of such common importance; and indeed the inference in
that sense is no way clear, and it would be a great gap and stride to
descend from such a weighty and spiritual matter to mere rules of
civility: partly because the subsequent context showeth these sentences must be restrained to the matter in hand; for, ver. 21, he sub-inferreth out of these sayings an exhortation to hear the word rightly;
therefore I conceive the connection to stand thus: He had spoken of
the word of truth as being the instrument of conversion, and upon
that ground persuadeth to diligent hearing and reverent speaking of
it; for so these sentences must be restrained, and then the coherence
is more fluent and easy, as thus: You see what an honour God hath
put on the word, as by it to beget us to himself; therefore `be swift
to hear, that is, of a docile or teachable mind, be ready still to wait
upon God in the word; be `slow to speak, that is, do not rashly
precipitate your judgment or opinion concerning things of faith; be `slow to wrath, that is, be not angrily prejudiced against those that
seem to differ and dissent from you. Thus you see, if we consider these directions under a special reference to the matter in hand,
the context is easy. I confess it is good to give scripture its full latitude in application, and therefore rules may be commodiously extended
to repress the disorders of private conversation, as garrulity, when men
are full of talk themselves, and morosity, when they cannot endure to
hear others, and so also anger and private revenge; especially when
any of these is found, as usually they are, in Christian meetings and
conventions, little patience, and much talk and anger. But the chief
aim of the apostle is to direct them in the solemn hearing of the word.
The notes are these:—
Obs. 1. From that wherefore. It is a great encouragement to wait
upon the ordinances, when we consider the benefits God doth dispense
by them. In the institution of every duty there is a word of command and a word of promise. The command for our warrant, the
promise for our encouragement. The command that we may come
in obedience, and the promise that we may come in faith. Thus it is
said, Isa. lv. 3, `Hear, and your soul shall live., Hear, that is the
command. Your soul shall live, there is the promise. It is God's mercy that no duty is a mere task, but a holy means; and ordinances
are appointed, not only in sovereignty, but in mercy. Well, then,
Christians are not only to look to the ground of duties, but the end of them, that sweeteneth them to us. God hath required nothing of you
but for your own benefit: Prov. ix. 12, `If thou be wise, thou shalt be
wise for thyself., God hath glory in your approaches, but you have
comfort. Oh! consider, then, every time you come to hear the word,
the high privileges you may enjoy by it! Say thus, when you come
to hear: I am to hear that my soul may live, I am going to the word
that is to beget me, to make my soul partaker of the divine nature.
Christians do not raise their expectations to such a height of mercies
as are offered to them in the ordinances.
Obs. 2. Again, from the illative particle wherefore. Experience
of the success of ordinances engageth us to a further attendance
upon them. He hath begotten you by the word of truth, `wherefore, be swift to hear., Who would baulk a way in which he hath
found good, and discontinue duty when he hath found the benefit of
it? When God hath given you success, he hath given you a seal of
his truth, a real experience of the comforts of his service. The Stancarists,From Stancaras, a professor at Königsberg, and afterwards in Poland, where he died
in 1574.—ED. that think ordinances useless for believers, fit to initiate us
in religion, and no further, are ignorant of the nature of grace, the
state of their own hearts, and the ends of the word. Because this
proud sect is revived in our times, and many, as soon as they have
found the benefit of ordinances, think they are above them, let us a
little examine these particulars.
1. They are ignorant of the nature of grace, which always upon
a taste longeth for more: Ps. lxiii. 1, 2, `I long to see thy power and
glory, as I have seen thee in the sanctuary., When the springs lie
low, a little water cast in bringeth up more: so, after a taste, grace
longeth for more communion with God; they would see God as they
have seen him: so the apostle, 1 Peter ii. 3, 4, `If ye have tasted that
he is gracious, come to him as to a living stone;, that is, if you have
had any taste and experience of Christ in the word (which is the
case in the context), you will be coming to him for more. However
it is with spiritual pride, grace is quickened by former success and
experience, not blunted.
2. They are ignorant of the intent and end of the word, which is
not only to beget us, but to make the saints perfect, Eph. iv. 12, 13.
The apostles, when they had established churches, returned to `confirm
the disciples, hearts, Acts xiv. 22. We are to look after growth, as
well as truth. Now, lest you should think it only concerneth the
new-born babes, or the weaker sort of Christians, you shall see those
of the highest form found need to exercise themselves herein: the
prophets `searched diligently, into the writings of other prophets, 1
Peter i. 11, 12. Daniel himself, though a prophet, and a prophet of
high visions, studied books, Dan. ix. 2. And still the greatest have
need of praying, meditating, reading, hearing, to preserve the work of
grace that is begun in their souls. That place is notable, Luke viii.
18, `Take heed how you hear; for whosoever hath, to him shall be
given; and whosoever hath not, from him shall be taken that which
he seemeth to have., Our Saviour upon this ground presseth them to
a greater conscience and sense of the duty of hearing, because those that have grace already will have further confirmation and increase;
and those that, upon a presumption and pretence of having grace,
neglect the means of grace, shall lose that which they seemed to have;
that is, shall appear to be just nothing in religion, blasted in gifts, as
well as decayed in grace.
3. They are ignorant of the state of their own hearts. Are there
no graces to be perfected and increased? no corruptions to be mortified? no good resolutions to be strengthened? no affections to be
quickened and stirred up? Is there no decay of vigour and livelihood? no deadness growing upon their spirits? Certainly none need
ordinances so much as they that do not need them. The spirit is a
tender thing, soon discomposed. Things that are most delicate are
most dependent. Brambles grow of themselves, but the vine needeth
props. Wolves and dogs can rummage and seek abroad in the wilderness, but the
sheep need a pastor. They that look into their hearts would find a double need
of ordinances. (1.) Knowledge is imperfect. It is some good degree of knowledge
to be sensible of our own ignorance; none so proud and contented as they that know least: 1 Cor.
viii. 2, `If any man thinketh he knoweth anything, he knoweth
nothing as he ought to know., At first truths seem few, and soon
learned; and it is some good progress in any learning to be sensible
and humbled with the imperfections of knowledge; and it is so in
divine matters. We see little in the word till we come to be more
deeply acquainted with it: and then, Ps. cxix. 18, `Open mine eyes,
that I may see wonders in thy law;, then we come to discern depths,
and such wisdom as we never thought of. The word is an ocean,
without bottom and banks. A man may see an end of other things,
and get the mastery over an art: `I have seen an end of all perfection, but thy commandment is exceeding broad, Ps. cxix. 96. We
can never exhaust all the treasure and worth that is in the word. (2.)
Affections need a new excitement. Commands must be repeated to a
dull servant; such is our will. We need fresh enforcements of duty
upon us. Live coals need blowing, and a good soldier the trumpet
to stir up his warlike rage, 1 Cor. xiv. 31. All may learn, or all be
comforted. The apostle there specifieth the two ends of prophecy,
which is either that we may learn, or be comforted, or exhorted; the
word is indifferent to both those significations, either the improving of
knowledge, or the exciting of languishing affections.
Obs. 3. From that let every one. This is a duty that is universal,
and bindeth all men. None are exempted from hearing and patient
learning: `the eye hath need of the foot., Those that know most
may learn more. Junius was converted by discourse with a plough
man. A simple laic (as the storySocrates Scholast., lib. ii., Eccles. Hist., cap. 8. calleth him) turned the whole
Council of Nice against Arianism. G-od may make use of the meanest
things for the instruction of the greatest. Paul, the great apostle,
calleth Priscilla and Persis, two women, his `fellow-helpers in the
Lord., Rom. xvi. Torches are many times lighted at a candle, and
the most glorious saints advantaged by the meanest. Christ would
teach his disciples by a child: `He took a child, and set him in the
midst of them, Mat. xviii. 2. It is proud disdain to scorn the meanest gifts. There may be gold in an earthen vessel. There is none
too old, none too wise, none too high to be taught.Ἀει γηράσκω πολλὰ διδασκόμενος.—Solon. Let every one.
Obs. 4. From that be swift, that is, ready. The commendation of
duties is the ready discharge of them. Swiftness noteth two things:—(1.) Freeness of spirit; do it without reluctancy when you do it; no
offerings are accepted of God but such as are free-will offerings, Ps.
cxix. 108. (2.) Swiftness noteth diligence in taking the next occasion;
they will not decline an opportunity, and say, Another day. Delay is
a sign of unwillingness. You shall see, Ezek. i., the beasts had four
faces and four wings; they had four faces, as waiting when the Spirit
would come upon them; and four wings, as ready to look and fly into
that part of the world into which God would dispatch them. This
readiness to take occasions is showed in three things:—(1st.) In restraining all debates and deliberations:
`I consulted not with flesh and
blood, but immediately I went up to Jerusalem, Gal. i. 10. When
the soul deliberateth about duty, it neglecteth it; do not debate when
God commandeth, whether it be best or no; the soul is half won when
it yieldeth to dispute things. God saith, Gen. ii. 17, `In the day that
thou eatest thereof, thou shalt die., And Eve repeateth, chap. iii. 3, `Thou shalt not eat, lest ye die;, and Satan saith, ver. 4,
`Ye shall
not surely die., God affirmeth, the woman doubteth, and Satan
denieth. It is not good to allow the devil the advantage of a debate;
when you pause upon things, Satan worketh upon your hesitancy. (2d.)
In laying aside all pretences and excuses. Duty would never be done
if we should allow the soul in every lesser scruple; there will still be `a lion in the way, and opening to the Spouse will be interpreted a
defiling of the feet. Peter, as soon as he heard the voice of Christ,
cast himself into the sea, others came about by ship, Mai xiv. 29;
he did not plead the waves between him and Christ. (3d.) In yielding
yourselves up to the whole will of God without reservations, do not
allow one exception, or reserve one carnal desire: Acts ix. 6, `Lord,
what wilt thou have me to do?, The ear and heart was open for
every command. So 1 Sam. iii. 9, `Speak, Lord, for thy servant
heareth., He was ready to receive whatever God would command;
but, alas! it is otherwise with us. Christ cometh to offer himself
to us, as he did to the blind man: Luke xviii. 41, `What wilt thou
that I shall do unto thee?, Christ is fain to ask our pleasure, not we
his. The master asketh what the servant will command. Yea, we
refuse him when he offereth himself to us: Heb. xii. 25,
μὴ παραιτήσατε, `See that ye refuse not, &c. The word signifieth, do not urge
vain pretences. This is the fourth note, but I must be more particular.
Obs. 5. From that be swift to hear; that is, the word of God, for
otherwise it were good to be slow in hearing. We may wish ourselves deaf sometimes, that we may not hear oaths, impurities, railings;
as old Maris was glad that he was blind, that he could not see such
a cursed apostate as Julian. Divers things are implied in this
precept. I shall endeavour to draw out the sense of it in these particulars.
1. It showeth how we should value hearing: be glad of an opportunity; the ear is the sense of learning,`Plus est in auribus quam in oculis situm, quoniam doctrina et sapientia percipi
auribus solia potest, oculis soils non potest.,—Lactantius. and so it is of grace; it is
that sense that is consecrated to receive the most spiritual dispensations: Rom. x. 14,
`How shall they believe in him of whom they have
not heard?, The Lord beginneth his sermon with `Hear, Israel, Deut. vi. When Christ was solemnly discovered from heaven to be
the great prophet of the church, the respect that is bespoken for
him is audience: Mat. xvii. 5, `This is my beloved Son, hear him.,
God is pleased to appoint this way, do not despise it. Beading hath its
use, but the voice hath aliquid latentis energiae, a secret force upon
the soul, because of the sympathy between the external word and
inward reason; I mean, it hath a ministerial efficacy, by which the
authority and sovereign efficacy of the Spirit is conveyed. God
would insinuate a real efficacy in a moral way, and therefore useth
the voice. The apostle had spoken much of the word, and then he
saith, `This is the word which is preached to you, 1 Peter i. 25. It is
not the word read, but the word preached. You may judge it a vain
artifice, count it `the foolishness of preaching, but it is under the
blessing of a solemn institution: `It pleased the Father, &c., 1 Cor.
i. 21. Therefore, by the external voice there is meant, then, a
ministerial excitation. Reading doth good in its place; but to slight
hearing, out of a pretence that you can read better sermons at home, is a
sin. Duties mistimed lose their nature; the blood is the continent of
life when it is in the proper vessels; but when it is out, it is hurtful,
and breedeth putrefactions and diseases.
2. It showeth how ready we should be to take all occasions to hear
the word. If ministers must preach `in season and out of season, a people are bound to hear. It is observed that a little before the
French massacre Protestants were cloyed with the word; and so it is
now. Heretofore they would run far and near to enjoy such an
opportunity: Mat. iii. 5, `Jerusalem and Judea, and all the region
round about, came to hear John., Some of those places mentioned
were thirty miles from Ænon beyond Salem, which was the place
where John baptized: 1 Sam. iii. 1, `The word of the Lord was
precious in those days; for there was no open vision., Heretofore
lectures were frequented when they were more scarce. The wheat of
heaven was despised when it fell every day: Amos viii. 12, `I will
send a famine of the word, and they shall wander from sea to sea,
from the north even to the east, they shall run to and fro, and shall
not find it., Then they would go far and near for a little comfort
and counsel. This is one of those enjoyments which is valued when
it is wanted. When manna is a common food, men lust for quails: `Nothing but this manna!, This swiftness here showeth the content
men should take in hearing the word; but, alas! now men pretend
every vain excuse, their merchandise, their farm, and so cannot wait
upon the word of God: it may be on the Lord's day, when they dare
do nothing else; but few take other occasions and opportunities. David
saith, Ps. xxvi. 8, `I have loved the habitation of thy house, the place
where thine honour dwelleth., It was comfort to him to wait upon
God, to come to the doors of wisdom, a burden to us.
3. It noteth readiness to hear the sense and mind of others upon
the word. We should not be so puffed up with our own knowledge,
but we should be swift to hear what others can say. It is a great
evil to contemn others, gifts; there is none so wise but he may receive
some benefit by the different handling of what he himself knoweth.
It is an advantage to observe the different breathings of the Spirit of
God in divers instruments. Job would not `despise the cause of his
servants, Job xxxi. And as we should not contemn their gifts, so
we should not contemn their judgments. In this being swift to
hear is condemned that ἰδιογνωμοσύνη that private spirit, and over
prizing of our own conceits and apprehensions, so that we are not
patient to hear anything against them. Men are `puffed up with their
own mind, though it be `fleshly, and carnal, Col. ii. 18; they make
a darling and an idol of their own thoughts. The apostle saith,
1 Cor. xiv. 30, `If anything be revealed to another that sitteth by, let
the first hold his peace., You do not know what may be revealed to
another; no man is above a condition of being instructed. Divide
self from thy opinion, and love things not because they suit with thy
prejudices, but truth. `Be swift to hear, that is, to consider what
may be urged against you.
4. It noteth what we should do in Christian meetings. They are
apt to degenerate into noise and clamour; we are all swift to speak,
but not to hear one another, and so all our conferences end in tumult
and confusion, and no good is gotten by them: every man's `belly is
like a bottle full of wind, ready to burst for want of vent, Job xxxii.
19. If we were as patient and swift to hear as we are ready to speak,
there would be less of wrath and more of profit in our meetings. I
remember when a Manichee contested with Augustine, and with
importunate clamour cried, `Hear me, hear me, the father modestly
answered, Nec ego te, nec tu me, sed ambo audiamus apostolum—neither hear me, nor I thee, but let us both hear the apostle. It
were well if we could thus repress the violences and impetuousness of
our spirits; when one crieth, Hear me, and another, Hear me, let us
both hear the apostle, and then we shall hear one another. He saith, `Be swift to hear, slow to speak., When Paul reproveth the disorder
and tumult that was in the Corinthian assemblies, he adviseth them
to speak ἀνὰ μέρος, l by turn or course, 1 Cor. xiv. 27; and ver. 31, `Ye may all prophesy one by one, that all may learn, and all be
comforted;, that every one should have free liberty to speak, according
as their part and turn came, and not in a hurry and clatter, which
hindered both the instruction and comfort of the assembly.
Obs. 6. That there are many cases wherein we must be slow to speak.
This clause must also be treated of according to the restriction of the
context; slow in speaking of the word of God, and that in several cases.
1. It teacheth men not to adventure upon the preaching of the
word till they have a good spiritual furniture, or are stored with a
sufficiency of gifts. It is not for every one that can speak an hour to
adventure upon the work of teaching. John was thirty years old
when he preached first, Luke iii. 1. In the fifteenth year of Tiberius,Stapyld. in Prompt. Moral, in Dom. 3, Advent.
that was John's thirtieth year. Augustus reigned fifty-five years, and John was born in his fortieth year, and preached in the fifteenth of
Tiberius, his next successor. Every one itcheth after the dignity of
being a teacher in Israel. There is somewhat of superiority in it
(upon which reason the apostle forbiddeth women to teach, 1 Cor.
xiv. 34, because by the law of their creation they cannot be superiors),
and somewhat of profit, and therefore the time is hastened and precipitated. Few stay till their youthful heats be spent, and thirty
years, experience hath fitted them for so great a work and burthen.
It is observable that Jesus Christ had also fulfilled thirty years ere he
entered upon his public ministry. Though I do not tie it merely to
the years; either too young or too weak, it is all one to me. There
are (as Ignatius saith in his epistle to the Magnesians)
τὴν πολίαν μάτιν φέρπμτες, some that in vain hang out the bush of grey hairs,
when they have no good wine to vend or utter. Indeed, the drift of
that whole epistle is to persuade them to reverence their bishop, though
but of small years,Hortatur Magnesianos: `Μὴ καταφφονεῖν τῆς ἡλικίας τοῦ ἐπισκόπου, οὐ προὶ τὴν φαινομένην
ἀφορῶντας νεότητα ἀλλὰ προὶ τὴν ἐν Θεῳ φρόνησιν.,—Ignat. Epist. ad Maqnes sub
initio Epist. where he instanceth in Daniel, Solomon, Jeremiah, Samuel, Josiah, whose youth was seasoned with knowledge and
piety, and concludeth that it is not age but gifts make a minister,
and, through the abundance of Spirit, there may be an old mind in a
young body; and Timothy, though younger in years, was an elder in
the church. For my own particular, I must say, as Pharaoh's chief
butler said, Gen. xli. 9, `I remember my faults this day., I cannot
excuse myself from much of crime and sin in it; but I have been in
the ministry these ten years, and yet not fully completed the thirtieth
year of my age; the Lord forgive my rash intrusion. Whatever help
or furtherance I have contributed to the faith and joy of the saints by
my former public labours, or my private ministerial endeavours, or
shall do by this present work, I desire it may be wholly ascribed to
the efficacy of the divine grace, which is many times conveyed
and reached forth by the most unworthy instruments. But to return.
TertullianTertul. in lib. de Prescript, adversus Haeret. hath a notable observation concerning some sectaries in
his time, Nunquam citius proficitur quam in castris rebellium, ubi
ipsum illic esse promereri est—that men usually have a quick dispatch
and progress in the tents of heresy, and become teachers ere they are
scarce Christians. He goeth on: Neophytos collocant, ut gloriâ eos
obligent, quia veritate non possunt—they set up young men to teach,
that they may win them by honour, when they cannot gain them by
truth. Certainly this is a bait that pride soon swalloweth; and that
which hath drawn many into error, is a liberty to teach before they
are scarce anything in religion. Oh! consider, hasty births do not fill
the house, but the grave. Men that obtrude themselves too soon upon
a calling do not edify, but destroy. It is good for a while to be slow
to speak. Aquinas, when he heard Albertus, was called Bos mutus,
the dumb ox, because for a great while he was altogether silent. It
is not the Spirit of God, but the spirit of vainglory which putteth
men upon things which they are not able to wield and manage. It is
good to take notice of those compressions and constraints that are within our spirits; but it is good also to take heed that they do not
arise from pride, or some carnal affections.
2. It showeth that we should not precipitate our judgments concerning doctrines and points of divinity. That we may not rashly
condemn or defend anything that is contrary to the word of God, or
of which we have certainty from the word. Be slow to speak; that
is, do not speak till you have a sure ground. The sudden conceptions
of the mind are not always the best. To take up things hastily
engageth a man to many inconveniences. Moses would not give an
answer suddenly; Num. ix. 8, `I will hear what the Lord will speak
concerning you., That great prophet was at a stand till he had spoken
with God. Under the law the tip of the priest's ear was to be sprinkled
with blood; first he must hear Christ, and then speak to the people.
Well, then, be not too hasty to defend any opinion till you have tried
it. How mutable do men of a sudden spirit and fiery nature appear
to the world! Rashly professing according to their present apprehensions, they are forced to change often. There should be a due
pause ere we receive things, and a serious deliberation ere we defend
and profess them.
3. That we be not more forward to teach others than to learn
ourselves. Many are hasty to speak, but backward to do, and can better
master it and prescribe to others than practise themselves, which our
apostle noteth: James iii. 1, `My brethren, be not many masters;,
that is, be not so forward to discipline others when you neglect your
own souls. The apostle speaketh so earnestly, as if he meant to rouse
a benumbed conscience: Rom. ii. 21, `Thou which teachest another,
teachest thou not thyself?, And I have heard that a scandalous
minister, in reading of it, was struck at the heart and converted.
Since the fall, light is more directive than persuasive; and therefore
a heathen could observe, that it is far more easy to instruct others
than to practise ourselves.`Ἅπαντες ἔσμεν εἰς τὸ νουθετεῖν σόφοι, ὅταν δ᾽ αὐτοὶ ποιῶμεν μωροὶ οῦ γιγνώσκομεν.,—Menander.
4. That we do not vainly and emptily talk of the things of God,
and put forth ourselves above what is meet: it is good to take every
occasion, but many times indiscreet speaking doth more hurt than
silence. Some will be always bewraying their folly, and in every meeting engross all the discourse: Prov. x. 19,
`In the multitude of
words there wanteth not sin, but he that refraineth his lips is wise.,
We should weigh our words before we utter them: when men are
swift to speak and much in talk, they bewray some folly which is a stain
to them. So Prov. xvii. 27, `He that hath understanding spareth
his words., Empty vessels sound loudest; and men of great parts,
like a deep river, glide on with the least noise.
5. It teacheth us not to be over-ready to frame objections against
the word. It is good to be dumb at a reproof, though not deaf. Let
not every proud thought break out into thy speeches. Guilt will
recoil at the hearing of the word, and the mind will be full of vain
surmises and carnal objections; but alas! how odious would men
appear if they should be swift to utter them—if thoughts, that are the
words of the mind, should be formed into outward words and expressions. Thoughts may be corrected upon further information, but
words cannot be recalled; thoughts do only stain our own spirits,
words convey a taint to others; thoughts are more indeliberate than
words; in thoughts we mi with our mind only, in words with our
mind and tongue.
Obs. 7. That renewed men should be slow to wrath. You must
understand this with the same reference that you do the other clauses;
and so it implieth that the word must not be received or delivered
with a wrathful heart: it concerneth both hearers and teachers.
1. The teachers. They must be slow to wrath in delivering the
word. (1.) Let not the word lacquey upon private anger: spiritual
weapons must not be used in your own cause; you have not a power
to cast out of Christ at your own pleasure. The word is not committed to you for the advancing of your esteem and interests, but
Christ's. The apostle had `vengeance in a readiness, 2 Cor. x. 6,
but it was for disobedience to Christ, not for disrespect to his own person.
Men that quarrel for esteem bring a just reproach and scandal upon
their ministry. (2.) Do not easily deliver yourselves up to the sway
of your own passions and anger: people will easily distinguish between
this mock thunder and divine threatenings. Passionate outcries do
only fright the easy and over-credulous souls, and that only for the
present; proofs and insinuations do a great deal more good: snow
that falleth soft, soaketh deep. In the tempest Christ slept; when
passion is up, true zeal is usually asleep.
2. The people. It teacheth them patience under the word. Do
not rise up in arms against a just reproof; it is natural to us, but be
slow to it; do not yield to your nature. David said `I have sinned
against the Lord, 2 Sam. xii. 13, when Nathan set home his fact with
all the aggravations: and it is an accusation against a king, 2 Chron.
xxx vi. 12, `He humbled not himself before Jeremiah the prophet,
speaking from the mouth of the Lord., Mark, it is not said, `before
the Lord, but `before Jeremiah., God was angry with a great king
for not humbling himself before a poor prophet. Anger doth but
bewray your own guilt. One was reported to have uttered something
against the honour of Tiberius; the crafty tyrant did the more strongly
believe it, because it was the just report of his own guilt. Quia vera
erant dicta credebantur, saith the historian.Tacitus. So many think we aim
at them, intend to disgrace them, because indeed there is a cause, and
so storm at the word. Usually none are angry at a reproof but those
that most deserve it; and when conviction, which should humble,
doth but irritate, it is an ill sign. Those that were `pricked at the
hearts, Acts ii. 37, were much better tempered than those that were `cut
to the heart, Acts vii. 54, as humiliation is a better fruit of the word
than impatience. You shall see the children of God are most meek
when the word falleth upon their hearts most directly. David saith, `Let
the righteous reprove me, and it shall be an oil, c. Reproof to a
gracious soul is like a sword anointed with balsam; it woundeth and
healeth at the same time. So Hezekiah said, Isa. xxxix. 8, `Good is
the word of the Lord which thou hast spoken: `it was a sad word, a
heavy threatening; yet the submission of his sanctified judgment calleth it good. In such cases you should not storm and rage, but
give thanks, and say, as David to Abigal, `Blessed be the Lord that
sent thee to meet me this day:, bless God for meeting with you in
the word.
Obs. 8. That it is some cure of passion to delay it. `Be slow to
wrath., Anger groweth not by degrees, like other passions, but at her
birth she is in her full growth; the heat and fury of it is at first, and
therefore the best cure is deliberation:`Maximum remedium iraedilatio est, ut primus ejus fervor relanguescat, et caligo quae
premit mentem aut resiliat aut minus densa sit; graves habet impetus primo.,—Senec.
de Ira, lib. ii. cap. 28, and lib. iii. cap. 12. Prov. xix. 11, `The discretion
of a man deferreth his anger;, that is, the revenge which anger
meditateth. Many men are like tinder or gunpowder, take fire at the
least spark of offence, and, by following their passions too close, run
themselves into inconveniences; therefore it is good to check these
precipitant motions by delay and due recourse to reason: Prov. xiv.
29, `He that is hasty in spirit exalteth folly., When men are quick
and short of spirit, they are transported into many indecencies, which
dishonour God, and wound their conscience, and afterward have
cause enough, by a long repentance, to bewail the sad effects of a
short and sudden anger. Athenodorus advised Augustus, when he
was surprised with anger, to repeat the alphabet, which advice was so
far good, as it tended to cool a sudden rage, that the mind, being
diverted, might afterward deliberate. So AmbroseRuff., lib. ii. Hist., cap. 18; Theod., lib. v. Hist., cap. 26. counselled Theodosius the Great (after he had rashly massacred the citizens of Thessalonica) to decree, that in all sentences that concerned life, the
execution of them should be deferred till the thirtieth day, that so
there may be a space for showing mercy, if need required. Well,
then, indulge not the violence and swiftness of passion; sudden apprehensions usually mistake, the ultimate judgment of reason is best.
Motions vehement, and of a sudden irruption, run away without a rule,
and end in folly and inconvenience. It is a description of God that
he is `slow to wrath;, certainly a hasty spirit is most unlike God. It
is true that some good men have been observed to be ὀξύχολοι, hasty,
and soon moved, as Calvin.Beza in Vitâ Calvini, p. 109. Augustine observes the like of his
father, Patricius,`Erat vero ille sicut benevolentiâ praecipuus: ita irâ fervidus.,—Aug. Confess., lib.
ix. cap. 9. and some observe the same of Cameron;`Ὀξύχολος quidam et adversus notos et familiares facile irritabilis, sed qui etiam
irani
deponeret, atque ultro culpam et errorem agnosceret.,—Icon. Carrier. Praef. Operibus. but for the
most part these motions in those servants of God were but (as Jerome
calleth them) propassions, sudden and irresistible alterations that were
connatural to them, and which they by religious exercises in a great mea
sure mortified and subdued; and if anger came soon, it stayed not long.
Solomon says, Eccles. vii. 9, `Be not hasty in thy spirit to be angry,
for anger resteth in the bosom of fools., That anger isQu. `is not,?—ED. most culpable
which soon cometh, but resteth or stayeth long, as being indulged.
So Solomon saith elsewhere, Prov. xiv. 17, `He that is soon angry
dealeth foolishly, but a man of wicked devices is hated;, implying,
that sudden anger is an effect of folly and weakness, which may be incident to the best, but to concoct anger into malice is an argument
of wickedness, and is found only in the most depraved natures; in
short, it is contemptible to be angry suddenly, but to plot revenge
abominable.
Ver. 20. For the wrath of man worketh not the righteousness of
God.
Here he rendereth a reason of the last clause, why they should take
heed of this indignation and rising of their hearts against the word,
because the wrath of man would hinder them from attaining that
righteousness and accomplishing that duty which God requireth in
his word.
For the wrath of man.—There is an emphasis in that word: he
doth not say wrath in general, for there is always a righteousness in
the wrath of God. The apostle saith, Rom. i. 18, it is `revealed
from heaven against the unrighteousness of men, or, rather, the wrath
of man, to show that, under what disguises soever it appeareth, it is
but human and fleshly: there is nothing of God, but much of man
in it.
Worketh not, οὐ κατεργάζεται—doth not attain, doth not persuade
or bring forth, any righteous action; yea, it hindereth God from perfecting his work in us.
The righteousness of God.—That is, say some, justice mixed with
mercy, which is the righteousness that the scriptures ascribe to God,
and anger will not suffer a man to dispense it; but this seems too
much strained and forced. Others say the meaning is, it doth not
execute God's just revenge, but our own malice. But rather the
righteousness of God is put for such righteousness as God requireth,
God approveth, God effecteth; and in this sense in scripture things
are said to be of God or of Christ which are effected by his power
or commanded in his word: thus faith is said to be the work of God,
John vi. 29, because he commandeth we should labour in it, which
plainly is the intent of that context; and the apostle useth the word `righteousness, because anger puts on the form of justice and righteousness more than any other virtues. It seemeth to be but a just
displeasure against an offence, and looks upon revenge not as irrational
excess, but a just punishment, especially such anger as carrieth the
face of zeal, which is the anger spoken of in the text. Rage and
distempered heats in controversies of religion, and about the sense of
the word, such carnal zeal, how just and pious soever it seem, is not
approved and acquitted as righteous before God. It is observable
that there is a litotes in the apostle's expression—more is intended than
said; for the apostle means, it is so far from working righteousness,
that it worketh all manner of evil; witness the tragical effects of it
in the world: the slaughters that Simeon and Levi wrought in
Shechem: Sarah in her anger breaks two commandments at once,
takes the name of God in vain, and falsely accuseth Abraham,
Gen. xvi. 5.
Obs. 1. From the context. The worst thing that we can bring to a
religious controversy is anger. The context speaketh of anger occasioned by differences about the word. Usually no affections are so outrageous as those which are engaged in the quarrel of religion, for then that which should bridle the passion is made the fuel of it, and that
which should restrain undue heats and excesses engageth them. How
ever, this should not be. Christianity, of all religions, is the meekest
and most humble. It is founded upon the blood of Christ, who is a
Lamb slain. It is consigned and sealed by the Spirit of Christ, who
descended like a dove. Both are emblems of a meek and modest
humility. And should a meek religion be defended by our violences,
and the God of peace served with wrathful affections, and the madness of an evil nature bewray itself in the best cause? Christ's war
fare needeth not such carnal weapons; as Achish said, `Have I need
of mad men?, 1 Sam. xxi. 15. So, hath Jesus Christ need of our
passions and furies? Doth the God of heaven need `a tongue set on fire of hell,? James iii. 6. Michael the archangel was engaged in
the best cause against the worst adversary, with Satan about the body
of Moses; and yet the purity of his nature would not permit him to
profane his engagement with any excess and indecency of passion: `He durst not bring against him a railing accusation, Jude 9. And
as the wrath of man is unsuitable to the matters of God, so it is also
prejudicial. When tongue is sharpened against tongue, and pen against
pen, what followeth? Nothing but mutual animosities and hatreds,
whereby, if we gain aught of truth, we lose much of love and goodness. Satan would fain be even with God. The devil's kingdom is
mostly ruined by the rage of his own instruments; and you cannot
gratify Satan more than when you wrong the truth by an unseemly
defence of it;`Affectavit quandoque diabolus veritatem defendendo concutere.,—Tert. for then he seemeth to be quits with Christ, overturning his kingdom by those which are engaged in the defence of it.
Briefly, then, if you would do good, use a fit means. The barking
dog loseth the prey. Violence and furious prosecution seldom gaineth.
Those engage most successfully that use the hardest arguments and
the softest words; whereas railings and revilings, as they are without
love, so they are without profit. Be watchful; our religious affections
may often overset us.
06s. 2. From that worketh not the righteousness. Anger is not to
be trusted; it is not so just and righteous as it seemeth to be. Of all
passions this is most apt to be justified. As Jonah said to God, `I
do well to be angry, Jonah iv. 9, so men are apt to excuse their heats
and passions, as if they did but express a just indignation against an
offence and wrong received. Anger, like a cloud, blindeth the mind,
and then tyranniseth over it. There is in it somewhat of rage and
violence; it vehemently exciteth a man to act, and taketh away his
rule according to which he ought to act. All violent concitations of
the spirit disturb reason, and hinder clearness of debate; and it is
then with the soul as it is with men in a mutiny, the gravest cannot
be heard; and there is in it somewhat of mist and darkness, by which
reason, being beclouded, is rather made a party than a judge, and doth
not only excuse our passion, but feed it, as being employed in representing the injury, rather than bridling our irrational excess. Well, then,
do not believe anger. Men credit their passion, and that foments it.
In an unjust cause, when Sarah was passionate, you see how confident
she is, Gen. xvi. 5, `The Lord judge between me and thee., It would have been ill for her if the Lord had umpired between her and Abraham. It was a strange confidence, when she was in the wrong, to
appeal to God. You see anger is full of mistakes, and it seemeth
just and righteous when it doth nothing less than work the righteousness of God. The heathens suspected themselves when under the
power of their anger. `I would beat thee, saith one, `if I were not
angry,`Caedissem te nisi iratus essem.,—Plato. When you are under the power of a passion, you have just
cause to suspect all your apprehensions; you are apt to mistake others,
and to mistake your own spirits. Passion is blind, and cannot judge;
it is furious, and hath no leisure to debate and consider.
Obs. 3. From that anger of man and righteousness of God. Note
the opposition, for there is an emphasis in those two words man and
God. The point is, that a wrathful spirit is a spirit most unsuitable
to God. God being the God of peace, requireth pacatum animum—a quiet and composed spirit. Thunder is in the lower regions,
inferiora fulminant; all above is quiet. Wrathful men are most unfit
either to act grace or to receive grace; to act grace by drawing nigh
to God in worship, for worship must carry proportion with the object
of it, as the God that is a spirit, John iv. 27, will be served in spirit; so
the God of peace with a peaceable mind. So to receive grace from
God: angry men give place to Satan, but grieve the Spirit, Eph. iv. 26,
27, with 30, and so are more fit to receive sin than grace. God is
described, Ps. ii. 4, to `sit in the heavens, which noteth a quiet and
composed posture; and truly, as he sitteth in the heavens, so he
dwelleth in a meek and quiet spirit.
Obs. 4. The last note is more general, from the whole verse: that
man's anger is usually evil and unrighteous. Anger and passion is a
sin with which the people of God are many times surprised, and too
often do they swallow it without grief and remorse, out of a conceit
partly that their anger is such as is lawful and allowed; partly that
it is but a venial evil, and of sudden surreption, for which there is a
pardon of course.
I shall therefore endeavour two things briefly:—
1. Show you what anger is sinful.
2. How sinful, and how great an evil it is.
First, To state the matter, that it. is necessary, for all anger is not
sinful; one sort of it falleth under a concession, another under a command, another under the just reproofs of the word.
[1.] There are some indeliberable motions, which Jerome calleth
propassions,`Προπάθειαι, non πάθη.—Hieron. Epist. ad Demet. sudden and irresistible alterations, which are the infelicities of nature, not the sins;`Infirmitates, non iniquitates.,—Ambros. tolerable in themselves, if rightly stinted.
A man is not to be stupid and insensate: anger in itself is but a
natural motion to that which is offensive; and (as all passions) is so
long lawful as it doth not make us omit a duty, or dispose us to a sin,
or exceed the value of its impulsive cause. So the apostle saith, `Be
angry, and sin not, Eph. iv. 26. He alloweth what is natural, forbiddeth what is sinful.
[2.] There is a necessary holy anger, which is the whetstone of fortitude and zeal. So it is said, `Lot's righteous soul was vexed, 2 Peter ii. 7. So Christ himself, Mark iii. 5.
`He looked about him
with anger., So Moses, wrath waxed hot, Exod. xi. 8. This is but
an advised motion of the will, guided by the rules of reason. Certainly they are angry and sin not who are angry at nothing but sin:
it is well when every passion serveth the interests of religion. However, let me tell you, this being a fierce and strong motion of the
spirit, it must be used with great advice and caution. (1.) The principle must be right. God's interests and ours are often twisted, and
many times self interposeth the more plausibly because it is varnished
with a show of religion; and we are more apt to storm at indignities
and affronts offered to ourselves rather than to God. The Samaritans
rejected Christ, and in the name of Christ the apostles, they presently
called for fire from heaven; but our Lord saith, Luke ix. 55, `Ye
know not what mariner of spirit ye are of., It is good to look to
the impulses upon which our spirits are acted; pride and self-love
is apt to rage at our own contempt and disgrace; and the more
securely when the main interest is God's. A river many times loseth
its savour when it is mingled with other streams; and zeal that
boileth up upon an injury done to God may prove carnal, when it is
fed with the accessions of our own contempt and interest.Πραείᾳ μὲν ψύχῃ τὰς καθ᾽ ἑαυτοῦ διαβολὰς ὑποφέρων, &c.,—Basil ad Fratres in
Eremo. It is
observed of Moses, that he was most meek in his own cause. When
Miriam and Aaron spoke against him, it is said, Num. xii. 3, `The
man Moses was meek above all men in the earth;, but when the law
was made void, he broke the tables, and his meek spirit was heightened
into some excess of zeal. By that action you would have judged his
temper hot and furious. Lot's spirit was vexed, but it was with
Sodom's filthiness, not with Sodom's injuries. Zeal is too good an
affection to be sacrificed to the idol of our own esteem and interests.
(2.) It must have a right object: the heat of indignation must be
against the crime, rather than against the person: good anger is
always accompanied with grief; it prompteth us to pity and pray
for the party offending. Mark iii. 5, Christ `looked about him with
anger, and was grieved for the hardness of their hearts., False zeal
hath mischief and malice in it; it would have the offender rooted out,
and purposeth revenge rather than correction. (3.) The manner
must be right. See that you be not tempted to any indecency and unhandsomeness of expression; violent and troubled expressions argue
some carnal commotion in the spirit. Moses was angry upon a good
cause, but he `spake unadvisedly with his lips, Ps. cvi. 33. In religious contests men are more secure, as if the occasion would warrant
their excesses; and so often anger is vented the more freely, and lieth
unmortified under a pretence of zeal.
[3.] There is a sinful anger when it is either—;(1.) Hasty and indeliberate. Kash and sudden motions are never without sin. Some
pettish spirits are, as I said, like fine glasses, broken as soon as
touched, and all of fire upon every slight and trifling occasion; when
meek and grave spirits are like flints, that do not send out a spark but
after violent and great collision. Feeble minds have a habit of wrath, and, like broken bones, are apt to roar with the least touch: it argueth
much unmortifiedness to be so soon moved. Or, (2.) Immoderate,
when it exceedeth the merits of the cause, as being too much, or kept
too long: too much when the commotion is so immoderate as to discompose the spirit, or to disturb reason, or to interrupt prayer, and
the free exercise of the spirit in duties of religion. When men have
lost that patience in which they should possess and enjoy themselves,
Luke xxi. 19. There is a rational dislike that may be allowed, but such
violent commotions are not without sin. Too long: anger should be
like a spark, soon extinguished; like fire in straw, rather than like fire
in iron. Thoughts of revenge are sweet, but when they stay long in
the vessel they are apt to wax eager and sour. New wine is heady,
but if it be kept long, it groweth tart. Anger is furious, but if it be
detained, it is digested and concocted into malice. Aristotle reckoneth
three degrees of angry men, each of which is worse than the former;
some are hasty, others are bitter, others are implacable.`Ὀργιλοὶ, πικροὶ, χάλεποι.,—Arist. Ethic., lib. iv. cap. 18. Wrath
retained desisteth not without revenge. Oh! consider this spirit is
most unchristian. The rule of the word is, `Let not the sun go down
upon your wrath, Eph. iv. 26. This is a fire that must be covered
ere we go to bed: if the sun leave us angry, the next morning he may
find us malicious. Plutarch saith of the Pythagoreans that if any offence
had fallen out in the day, they would before sunset mutually embrace
one another, and depart in love.`Πυθαγορικοὶ γένει μηδὲν προσήκοντες, ἀλλὰ κοινοῦ λόγου μετέχοντες, εἴποτε προαχθεῖεν
εἰς λοιδορίαν ὑπ᾽ ὀργῆς, πρὶν τὸν ἡλιον δῦναι τὰς δεξιὰς ἐμβάλλοντες ἀλλήλοις καὶ ἀσπασάμενοι
διελύοντο.,—Plutarch. And there is a story of Patricius
and John of Alexandria, between whom great anger had passed; but
at evening John sent to him this message, The sun is set; upon which
they were soon reconciled. (3.) Causeless, without a sufficient ground:
Mat. v. 22, `Whosoever is angry with his brother without a cause, is
in danger of judgment., But now the great inquiry is, What is a
sufficient cause for anger? Are injuries? I answer—No; our religion
forbiddeth revenge as well as injury, for they differ only in order.
The ill-doing of another doth not loosen and take away the bond of
our love. When men are provoked by an injury, they think they may
do anything; as if another's injury had exempted them from the
obedience of God's law. This is but to repeat and act over their sins:
it was bad in them, it is worse in us; for he that sinneth by example
sinneth twice,`Qui exemplo peccat bis peccat., because he had an instance of the odiousness of it in
another. To `answer a fool according to his folly `is to be `like him, Prov. xxvi. 4; to practise that myself which I judge odious in another;
and certainly it cannot be any property of a good man purposely to be
evil because another is so.`Qui referre injuriam nititur, eum ipsum a quo laesus est gestit imitari; et qui
malum imitatur bonus esse nullo pacto potest.,—Lactant. de Vero Cultu, lib. 6. cap. 10. But are mishaps a cause? I answer—No;
this were not only anger, but murmuring, and a storming against
providence, by which all events, that are to us casual, are determined.
But are the miscarriages of children and servants a cause? I answer—If
it be in spiritual matters, anger justly moderated is a duty. If in moral
and civil, only a rational and temperate displeasure is lawful. For it is but a natural dislike and motion of the soul against what is unhand
some and troublesome. But we must see that we regard measure,
and time, and other circumstances. (4.) Such as is without a good
end. The end of all anger must be the correction of offences, not the
execution of our own malice. Always that anger is evil which hath
somewhat of mischief in it, which aimeth not so much at the conviction and reclaiming of an offender as his disgrace and confusion.
The stirring of the spirit is not sinful till revenge mingle with it.
Well, then, as there must be a good cause, there must be a good end.
Cain was angry with Abel without a cause, and therefore his anger
was wicked and sinful, Gen. iv. 5. But Esau had some cause to be
angry with Jacob, and yet his anger was not excusable, because
there was mischief and revenge in it, Gen. xxvii. 41.
Secondly, My next work is to show you how sinful it is. I have
been larger in the former part than my method permitted; I shall the
more contract myself in this. Consider an argument or two.
1. Nothing maketh room for Satan more than wrath: Eph. iv.
26, 27, `Be angry and sin not;, and it followeth, `Give not place to
the devil;, as if the apostle had said, If you give place to wrath, you
will give place to Satan, who will further and further close with you.
When passions are neglected they are ripened into habits, and then
the devil hath a kind of right in us. The world is full of the tragical
effects of anger, and therefore, when it is harboured and entertained,
you do not know what may be the issue of it.
2. It much woundeth your own peace. When the apostle had
spoken of the sad effects of anger, he added, Eph. iv. 30, `And grieve
not the Holy Spirit, by which you are sealed to the day of redemption.,
The Spirit cannot endure an unquiet mansion and habitation: wrathful and fro ward spirits usually want their seal, that peace and establishment which others enjoy; for the violences of anger do not only
discompose reason, but disturb conscience. The Holy Ghost loveth a
sedate and meek spirit; the clamour and tumult of passion frighteth
him from us, and it is but just with God to let them want peace of
conscience that make so little conscience of peace.
3. It disparageth Christianity: the glory of our religion lieth in the
power that it hath to sanctify and meeken the spirit. Now when men
that profess Christ break out into such rude and indiscreet excesses,
they stain their profession, and debase faith beneath the rate of reason,
as if morality could better cure the irregularities of nature than religion. Heathens are famous for their patience under injuries,
discovered not only in their sayings and rules for the bridling of passion,
but in their practice. Many of their sayings were very strict and
exact; for, by the progressive inferences of reason, they fancied rules
of perfection, but indeed looked upon them as calculated for talk,
rather than practice. But when I find them in their lives passing by
offences with a meek spirit, without any disturbance and purposes of
revengeful returns, I cannot but wonder, and be ashamed that I have
less command and rule of my own spirit than they had, having so
much advantage of rule and motive above them. As when I read that
LycurgusPlutarch, in Vita Lycurgi. had one of his eyes struck out by an insolent young man, and yet used much lenity and love to the party that did it, how can
I choose but blush at those eager prosecutions that are in my own
spirit upon every light distaste, that I must have limb for limb, tooth
for tooth, and cannot be quiet till I have returned reviling for reviling? &c. Certainly I cannot dishonour the law of Christ more than to do less than they did by the law of nature.
Ver. 21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able
to save your souls.
The apostle having formerly spoken of the power of the word, and
from thence inferred that it should be heard willingly, and without
a cavilling or contradicting spirit, and to that purpose having shown
the evil of wrath, he again enforceth the main exhortation of laying
aside all wrathful and exulcerated affections, that they might be fitter
to entertain the word with an honest and meek heart, for their comfort
and salvation. There is in the verse a duty, and that is, `receiving
of the word;, the help to it, and that is, `laying aside, evil frames of
spirit. Then there is the manner how this duty is to be performed, `with meekness;,
then the next end, and that is `ingrafting the word;,
then the last end, which is propounded by way of motive, `which is able to save
your souls.,
Wherefore, that is, because wrath is such an hindrance to the righteousness which God requireth; or it may be referred to the whole
context, upon all these considerations.
Lay apart, ἀποθέμενοι.—The force of the word implieth we should
put it off as an unclean rag or worn garment: the same metaphor is
used by the apostle Paul: Eph. iv. 22, `That ye put off the old man,
which is corrupt, according to the deceitful lusts;, and Col. iii. 8, in a
very like case, `But now put off these, anger, malice, wrath, blasphemy,
filthy communication.
All filthiness, πᾶσαν ῥυπαρίαν.—The word is sometimes put for
the filthiness of ulcers, and for the nastiness and filth of the body
through sweating, and is here put to stir up the greater abomination
against sin, which is elsewhere called `the filth of the flesh, 1 Peter
iii. 21. Some suppose the apostle intendeth those lusts which are most
beastly, and have greatest turpitude in them; but either the sense
must be more general to imply all sin, or more particularly restrained
to filthy and evil speaking, or else it will not so well suit with the
context.
And superfluity of naughtiness, τὴν περισσείαν κακίας. It may
be rendered `the overflowing of malice;, and so it noteth scoffs, and railings,
and evil speakings, which are the superfluity of that in which everything is
superfluous; and these are specified in a parallel place of the apostle Peter, 1
Peter ii. 1, to which James might allude, writing after him. Beza rendereth it
`the excrement of wickedness., Some make it an allusion to the garbage of the
sacrifices in the brook Kedron. Most take it generally for that abundance of evil and filthiness that is in the heart of man.
And receive.—A word often used for the appropriation of the word,
and admitting the power of it into our hearts. Receive, that is, give
it more way to come to you; make more room for it in your hearts. Thus it is charged upon them, 2 Thes. ii. 10, that `they received not
the love of the truth., So it is said of the natural man, οὐ δέχεται, `He receiveth not the things of God.,
This is a notion so proper to
this matter, that the formal act of faith is expressed by it, John i. 11, `To as many as received him, &c.
With meekness; that is, with a teachable mind, with a modest,
submissive spirit.
The ingrafted word, λόγον ἔμφυτον.—Some refer it to reason,
others to Christ, but with much absurdity; for this word noteth the
end and fruit of hearing, that the word may be planted in us; and the
apostle showeth that, by the industry of the apostles, the word was
not only propounded to them, but rooted in them by faith. The like
metaphor is elsewhere used: `I have planted, 1 Cor. iii. 6, that is,
God by his means; and the metaphor is continued, Col. i. 6, λόγος καρποφορούμενος, a phrase that noteth the flourishing and growing of
the word after the planting of it in the soul.
Which is able to save; that is, instrumentally, as it is accompanied
with the divine grace; for the gospel is `the power of God unto salvation., Rom. i. 16.
Your souls; that is, yourselves, bodies and souls. Salvation is attri
buted to the soul by way of eminency, the principal part being put for
the whole: Rom. xiii. 1, `Let every soul be subject to the higher
powers, that is, every person. So in other places the same manner of
expression is used in this very matter: 1 Peter i. 9, `The end of your
faith, the salvation of your souls;, so Mat. xvi. 20, `Lose his own
soul, that is, himself. In such forms of speech the body is not excluded, because it always followeth the state of the soul.
The notes are many: I shall be the briefer.
Obs. 1. From that laying aside. Before we come to the word
there must be preparation. They that look for the bridegroom had
need trim up their lamps. The instrument must be tuned ere it can
make melody. Hash entering upon duties is seldom successful. God
may meet us unawares, such is his mercy; but it is a great adventure.
The people were to wash their clothes when they went to hear the law,
Exod. xix. 10. Something there must be done to prepare and fix the
heart to seek the Lord, 2 Chron. xx. 19; Ps. lvi. 8. Solomon saith, `Take heed to thy foot when thou goest into the house of God, Eccles.
v. 1. The heathens had one in their temples to remember them that
came to worship of their work; he was to cry, Hoc age. Many come
to hear, but they do not consider the weight and importance of the
duty. Christ saith, Luke viii. 18, `Take heed how you hear., It
were well there were such a sound in men's ears in the times of their
approaches to God; some to cry to them, `Oh, take heed how you hear., It is good to be
`swift to hear, but not to be rash and inconsiderate.
Do not make such haste as to forget to take God along with you. You
must begin duties with duties.`Iter ad pietatem est intra pietatem., Special duties require a special setting
apart of the heart for God, but all require something. Inconsiderate
addresses are always fruitless. We come on, and go off, and there is
all. We do not come with expectation, and go without satisfaction.
Well, then, come with more advised care when you come to wait upon God; look to your feet, and come prepared. Let me speak one word
by way of caution, and another by way of direction.
1. By way of caution. (1.) Do not exclude God out of your preparations. Usually men mistake in this matter, and hope by their
own care to work themselves into a fitness of spirit. Preparation
consisteth much in laying aside evil frames; and before you lay aside
other evil frames, lay aside self-confidence: Prov. xvi. 1, `The preparations of the heart in man, and the answer of the tongue, is from
the Lord;, the very dispositions and motions of the spirit are from
him. It is a wrong to that text to expound it so as if the preparation
were from man and the success from God; both are from the Lord.
God's children have entered comfortably upon duties, when they have
seen God in their preparations: Ps. lxxi. 16, `I will go forth in the
strength of God;, that is, to the duty of praise, as is clear in the
context. (2.) Though you cannot get your hearts into such a frame
as you do desire, trust God: `Faith is the evidence of things not
seen, Heb. xi. 1; and that help which is absent to sense and feeling
may be present to faith. A bell may be long in rising, but it ringeth
loud when it is once up. You do not know how God may come in.
The eunuch read, and understood not, and God sent him an interpreter, Acts viii. When you begin duty you are dead and indisposed; but you do not know with what sensible approaches of his
grace and power he may visit you ere it be over. It is not good to
neglect duty out of discouragements; this were to commit one sin to
excuse another: `Say not, I am a child, Jer. i. 6: `I am slow of
lips, `Who made the mouth?, Exod. iv. 10, 11.
2. By way of direction. I cannot go out into all the severals of
preparation, how the heart must be purged, faith exercised, repentance
renewed, wants and weaknesses reviewed, God's glory considered, the
nature^ grounds, and ends of the ordinances weighed in our thoughts.
Only, in the general, so much preparation there must be as will
make the heart reverent. God will be served with a joy mixed with
trembling: the heart is never right in worship till it be possessed
with an awe of God: `How dreadful is this place!, Gen. xxviii. 17.
And again, such preparation as will settle the bent of the spirit
heavenward. It is said somewhere, `They set themselves to seek the
Lord; and David saith, Ps. lvii. 7, `My heart is fixed, my heart is
fixed;, that is, composed to a heavenly and holy frame. And again,
such preparation as will make you come humble and hungry. Grace
is^usually given to the desiring soul: `He hath filled the hungry
with good things, Luke i. 53. Again, such as erecteth and raiseth
the heart into a posture of expectation. It is often said, `Be it to
thee according to thy faith., They that look for nothing find nothing;
Christ's greater things are for those that believe, John i. 50.
Obs. 2. Christian preparation consists most in laying aside
and dispossessing evil frames. Weeds must be rooted out before the ground is fit
to receive the seed: `Plough up your fallow ground, and sow not among thorns,
Jer. iv. 3. There is an unsuitableness between a filthy spirit and the pure holy
word; and therefore they that will not leave their accustomed sins are unfit
hearers. The matter must be prepared ere it can receive the form. Some translate
Paul's δοκιμαζέτω ἑαυτὸν,
1 Cor. xi. 28, `Let him purge himself, get away his dross and
corruption. All this showeth the need of renewing repentance before
the hearing the word; that sin being dispossessed, there may be
room for the entrance of grace. Noxious weeds are apt to grow
again in the best minds; therefore, as the leper under the law was
still to keep his hair shaven, Lev. xiv., so should we cut and shave,
that though the roots of sin remain, yet they may not grow and
sprout. There is an extraordinary vanity in some men, that will lay
aside their sins before some solemn duties, but with a purpose to
return to the folly of them; as they fable the serpent layeth aside his
poison when he goeth to drink. They say to their lusts as Abraham
to his servants, `Tarry you here, for I must go yonder and worship;
I will come again to you, Gen. xxii. 5. They do not take an everlasting farewell of their sins. But, however, they are wiser than those
that come reeking from their sins into God's presence: this is to dare
him to his face. The Jews are chidden for praying with their `hands full of blood, Isa. i. 15. They came boldly, before they had
been humbled for their oppression: `If her father had spat in her face,
should she not be ashamed seven days?, Num. xii. 14. After great
rebellions there should be a solemn humbling and purging. What
can men that come in their sins expect from God? Their state confuteth their worship. God will have nothing to do with them, and
he marvelleth they should have anything to do with him. He hath
nothing to do with them: Job viii. 20, `He will not help the evil
doers;, in the original, `He will not take the wicked by the hand;,
and he wondereth you should have anything to do with him: `What
hast thou to do to take my words into thy mouth?, Ps. l. 16.
Obs. 3. From the word laying aside,
ἀποθέμενοι. Put it off as a
rotten and filthy garment. Sin must be left with an utter detestation:
Isa. xxx. 22, `Thou shalt cast them away as a menstruous cloth;
thou shalt say, Get ye hence., Sin is often expressed by abomination;
it is so to God, it should be so to men. Faint resistance argueth
some inclination of the mind to it. Here affections should be drawn
out to their height; grief should become contrition, anger should
be heightened into rage and indignation, and shame should be
turned into confusion; no displeasure can be strong and keen enough
for sin.
Obs. 4. From that all. We must not lay aside sin in part only,
but all sin. So in Peter, the particle is universal,
πᾶσαν κακίαν, 1
Peter ii. 1, `all malice: `and David saith, `I hate every false way, Ps.
cxix. True hatred is εἰς τὰ γένη,Arist. Rhet. in Pass. od. to the whole kind. When we
hate sin as sin, we hate all sin. The heart is most sincere when the
hatred is general. The least sin is dangerous, and in its own nature
deadly and destructive. Caesar was stabbed with bodkins. We read
of some that have been devoured of wild beasts, lions and bears; but
of others that have been eaten up of vermin, mice, or lice. Pope
Adrian was choked with a gnat. The least sins may undo you. You
know what Christ speaketh of a little leaven. Do not neglect the
least sins, or excuse yourselves in any Rimmon. Carry out yourselves
against all known sins, and pray as he, Job xxxiv. 32, `That which I see not, teach thou me; if I have done iniquity, I will do
so no more.,
Obs. 5. From that word filthiness. Sin is filthiness; it snllieth the
glory and beauty of the soul, defaceth the image of God. This
expression is often used, `Filthiness of flesh and spirit, 2 Cor. vii.
1, where not only gross wickedness, such as proceedeth from fleshly
and brutish lusts, is called filthiness, but such as is more spiritual,
unbelief, heresy, or misbelief, &c., nay, original corruption is called
so: Job xiv. 4, `Who can bring a clean thing out of an unclean?, so Job xv. 14,
`How can man be clean?, Nay, things glorious in
the eyes of men. Duties they are called dung, because of the iniquity
that is found in them: Mal. ii. 3, `I will spread dung upon your
faces, even the dung of your solemn feasts., So it was in God's eyes.
The Spirit of God everywhere useth comparisons taken from things
that are most odious, that our hearts may be wrought into the greater
detestation of sin. Certainly they are much mistaken that think sin
an ornament, when the Spirit of God calleth it dung and excrement.
But more especially I find three sins called filthiness in scripture:—(1.) Covetousness, because it debaseth the spirit of man, and maketh
him stoop to such indecencies as are beneath humanity; so it is
said, `filthy lucre, 1 Peter v. 2. (2.) Lust, which in scripture
dialect is called filthiness, or the sin of unclearness, 1 Thes. iv. 7,
because it maketh a man to subject or submit his desires to the
beasts, happiness, which is sensual pleasures. (3.) In this place,
anger and malice is called filthiness. We please ourselves in it, but
it is but filthiness; it is brutish to yield to our rage and the turbulent
agitation of our spirits, and not to be able to withstand a provocation;
it is worse than poison in toads or asps, or what may be conceived to
be most filthy in the creatures; poison in them doth hurt others, it
cannot hurt themselves; anger may not hurt others, it cannot choose but
hurt us. Well, then, all that hath been said is an engagement to us
to resist sin, to detest it as a defilement; it will darken the glory of
our natures. There are some `spots that are not as the spots of God's children, Deut. xxxii. 5. Oh! let us get rid of these
`filthy garments, Zech. iii. 4-6, and desire change of raiment, the righteousness of
Christ. Ay! but there are some lesser sins that are spots too: `The
garment spotted by the flesh, Jude 23; unseemly words are called `filthiness,
Eph. v. 4, and duties `dung.,
Obs. 6. From that superfluity of wickedness. That there is
abundance of wickedness to be purged out of the heart of man. Such a fulness as runneth over, a deluge of sin: Gen. vi. 5,
`All the imaginations of the heart are evil, only evil, and that continually;, it runneth
out into every thought, into every desire, into every purpose. As
there is saltness in every drop of the sea, and bitterness in every
branch of wormwood, so sin in everything that is framed within the
soul. Whatever an unclean person touched, though it were holy flesh,
it was unclean; so all our actions are poisoned with it. Dan. ix. 27,
we read of `the overspreading of abominations;, and David saith,
Ps. xiv., `They are all become vile, and gone out of the way;, all,
and all over. In the understanding there are filthy thoughts and
purposes; there sin beginneth: fish stink first at the head. In the will filthy motions; the affections mingle with filthy objects. The
memory, that should be like the ark, the chest of the law, retaineth,
like the grate of a sink, nothing but mud and filthiness. The conscience is defiled and stained with the impurities of our lives; the
members are but instruments of filthiness. A rolling eye provoketh
a wanton fancy, and stirreth up unclean glances: 2 Peter ii. 14, `Having eyes full of adultery;, in the original,
μοιχαλίδος,
`full of the
adulteress., The tongue bewrayeth the rottenness of the heart in
filthy speaking. Oh! what cause we have to bless God that there is `a fountain opened for uncleanness, Zech. xiii. 1. Certainly conversion is not an easy work, there is such a mass of corruption to be laid
aside.
Obs. 7. From that receive. Our duty in hearing the word is to
receive it. See places in the exposition. In the word there is the
hand of God's bounty, reaching out comfort and counsel to us; and
there must be the hand of faith to receive it. In receiving there is an
act of the understanding, in apprehending the truth and musing upon
it. So Christ saith, Luke ix. 44, `Let these sayings sink down into
your minds, Let them not float in the fancy, but enter upon the
heart, as Solomon speaketh of wisdom's entering into the heart, Prov.
ii. 10. And there is an act of faith, the crediting and believing faculty
is stirred up to entertain it. So the apostle saith, `mingled with faith
in the hearing, Heb. iv. 2, that is, mingled with our heart, or closely
applied to our hearts. And there is an act of the will and affections
to embrace and lodge it in the soul, which is called somewhere `a
receiving the truth in love, when we make room for it, that carnal
affections and prejudices may not vomit and throw it up again. Christ
complaineth somewhere that `his word had no place in them,
οὐ χώραν ἔχει ἐν ὑμῖν, it cannot find any room, or be safely lodged in you; but,
like a hot morsel or queasy bit, it was soon given up again.
Obs. 8. The word must be received with all meekness. Christ was
anointed to preach glad tidings to the meek, Isa. lxi. 1. They have
most right in the gospel. The main business will be to show what
this meekness is. Consider its opposites. Since the fall graces are best
known by their contraries. It excludeth three things:—(1.) A wrathful fierceness, by which men rise in a rage against the word. When
they are admonished, they revile. Deep conviction provoketh many
times fierce opposition: Jer. vi. 10, `The word of the Lord is to them a
reproach., They think the minister raileth when he doth but discover
their guilt to them. (2.) A proud stubbornness, when men are resolved
to hold their own; and though the premises fall before the word, yet
they maintain the conclusion: Jer. ii. 25, `Refrain thy foot from bareness, and thy throat from thirst;, that is, why will you trot to Egypt
for help, you will get nothing but bareness and thirst; but they said, `Strangers have we loved, and them will we follow;, that is, Say
what thou wilt, we will take our own way and course. So Jer. xliv.
16, 17, `We will not hearken to thee, but will certainly do whatsoever
goeth out of our own mouth., Men scorn to strike sail before the
truth, and though they cannot maintain an opposition, yet they will
continue it. (3.) A contentious wrangling, which is found in men of an unsober wit, that scorn to captivate the pride of reason, and therefore stick to every shift. The psalmist saith, Ps. xxv. 8, 9, `He will teach
sinners the way. The meek he will guide in judgment; the meek he
will teach his way., Of all sinners, God taketh the meek sinner for
his scholar. There is difficulty enough in the scriptures to harden
the obstinate. CameroCamer, lib. de notis verbi Dei. observeth that the scriptures are so penned
that they that have a mind to know may know; and they that have a
mind to wrangle may take occasion enough of offence, and justly
perish by the rebellion of their own reason; for, saith he, God never
meant to satisfy hominibus praefracti ingenii, men of a stubborn and
perverse wit. And Tertullian`Non periclitor dicere ipsas scripturas ita dispositas esse, ut materiam subministrarent haereticis.,—Tertul. had observed the same long before
him: that God had so disposed the scriptures, that they that will not
be satisfied might be hardened. Certain we are that our Saviour
Christ saith, Mark iv. 11, 12, that `these things are done in parables,
that seeing they might not see, nor perceive and understand;, that is,
for a just punishment of wilful blindness and hardness, that those that
would not see might not see. So elsewhere our Lord saith, that `he
that will do the will of God shall know what doctrine is of God, John
vii. 17. When the heart is meekened to obey a truth, the mind is
soon opened to conceive of it.
Secondly, My next work is to show what it includeth. (1.) Humility and brokenness of spirit. There must be insection before insition,
meekness before ingrafting. Gospel revivings are for the contrite
heart, Isa. lvii. 15. The broken heart is not only a tamed heart, but a
tender heart, and then the least touch of the word is felt: `Those
that tremble at my word, Isa. lxvi. 2. (2.) Teachableness and tractableness of spirit. There is an ingenuous as well as a culpable facility:
`The wisdom that is from above is gentle, and easy to be entreated, James iii. 17. It is good to get a tractable frame. The servants of
God come with a mind to obey; they do but wait for the discovery
of their duty: Acts x. 33, `We are all here present before God, to
hear the things that are commanded thee of God., They came not
with a mind to dispute, but practise. Oh! consider, perverse opposition will be your own ruin. It is said, Luke vii. 30,
`They rejected
the counsel of God, but it was `against themselves;, that is, to their
own loss. So Acts xiii. 46, `Ye put it from you, and judge yourselves
unworthy of eternal life., Disputing against the word, it is a judging
yourselves; it is as if, in effect, you should say, I care not for God,
nor all the tenders of grace and glory that he maketh to me.
Obs. 9. The word must not only be apprehended by us, but planted
in us. It is God's promise: Jer. xxxi. 33, `I will put my laws in
their hearts, and write them in their inward parts;, that is, he will
enlighten our minds to the understanding of his will, and frame our
hearts and affections to the obedience of it, so that we shall not only
know duty, but have an inclination to it, which is the true ingrafting
of the word. Then `the root of the matter is within us, Job xix. 28;
that is, the comfort of God's promises rooted in the heart. So 1 John
iii. 9, `His seed abideth in him;, that is, the seed of the word planted
in the heart. Look to it, then, that the word be ingrafted in you, that it do not fall like seed on the stony ground, so as it cannot take root.
You will know it thus:—(1.) If it be ingrafted, it will be
λόγος καρποφορούμενος,
`a fruitful word, Col. i. 6; it will spring up in your
conversation; the `stalk of wickedness, Ezek. vii. 11, will not grow so
much as the word. (2.) The graft draweth all the sap of the stock to
itself. All your affections, purposes, cares, thoughts, will serve the word:
Rom. vi. 17, εἰς ὃν παρεδόθητε τύπον διδαχῆς. They were delivered
over into the stamp and mould of the word that was delivered to
them. All affections and motions of the spirit are cast into the mould
of religion.
Obs. 10. That the word in God's hand is an instrument to save our
souls. It is sometimes called `the word of truth, at other times, `the
word of life;, the one noteth the quality of it, the other the fruit of
it. It is called `the power of God., Rom. i. 16, and `the arm of the
Lord:, Isa. liii. 1, `Who hath believed our report? to whom is the
arm of the Lord revealed?, By our report God's arm is conveyed
into the soul. The use to which God hath deputed the word should
beget a reverence to it. The gospel is a saving word; let us not
despise the simplicity of it. Gospel truths should not be too plain
for our mouths, or too stale for your ears. `I am not ashamed of the
gospel, saith the apostle, `for it is the power of God to salvation.,
Obs. 11. That the main care of a Christian should be to save his
soul. This is propounded as an argument why we should hear the
word; it will save your souls. Usually our greatest care is to gratify
the body. Solomon saith, `All a man's labour is for the mouth;, that
is, to support the body in a decent state. Oh! but consider this is but
the worser part; and who would trim the scabbard and let the sword
rust? Man is in part an angel, and in part a beast. Why should
we please the beast in us, rather than the angel? In short, your
greatest fear should be for the soul, and your greatest care should be
for the soul. Your greatest fear: Mat. x. 28, `Fear not them that
can destroy the body, but fear him that can cast both body and soul
into hell fire., There is a double argument. The body is but the
worser part, and the body is alone; but on the other side, the soul is
the more noble part, and the state of the body dependeth upon the
well or ill being of the soul: he is `able to cast both soul and body, &c., and therefore it is the greatest imprudence in the world, out of a
fear of the body, to betray the soul. So your greatest care, riches and
splendour in the world, these are the conveniences of the body, and
what good will they do you, when you come to be laid in the cold
silent grave? Mat. xvi. 26, `What profit hath a man, if he win the
whole world, and lose his own soul?, It is but a sorry exchange
that, to hazard the eternal welfare of the soul for a short fruition of
the world. So Job xxvii. 8, `What is the hope of the hypocrite,
though he hath gained, when God taketh his soul?, There is many
a carnal man that pursueth the world with a fruitless and vain
attempt; they `rise early, go to bed late, eat the bread of sorrows;, yet all
will not do. But suppose they have gained and taken the prey in hunting, yet
what will it profit him when body and soul must part, and though the body be
decked, yet the soul must go into misery and darkness, without any furniture and
provision for another life? what hope will his gain minister to him? Oh! that we were wise to
consider these things, that we would make it our work to provide for
the soul, to clothe the soul for another world, that we would wait upon
God in the word, that our souls may be furnished with every spiritual
and heavenly excellency, that we may not be `found naked, saith the
apostle, 2 Cor. v. 3.
Obs. 12. That they that have received the word must receive it again:
though it were ingrafted in them, yet receive it that it may save your
souls. God hath deputed it to be a means not only of regeneration,
but salvation; and therefore, till we come to heaven, we must use this
help. They that live above ordinances, do not live at all, spiritually,
graciously. Painted fire needeth no fuel. The word, though it be
an immortal seed, yet needeth constant care and watering. But of
this before.
Ver. 22. But be ye doers of the word, and not hearers only, deceiving your own selves.
This verse catcheth hold of the heel of the former. He had spoken
of the fruit of the word, the salvation of the soul; that it may be
obtained, he showeth that we should not only hear, but practise.
But be ye doers of the word; that is, real observers. There is a
sentence of Paul that, for sound, is like this, but is indeed quite to
another sense: Rom. ii. 13, `For not the hearers of the law, but the
doers, are just before God., Doer is there taken for one that satisfieth
the law, and fulfilleth it in every tittle; for the apostle's drift is to
prove that the Jews, notwithstanding their privilege of having the
oracles of God committed to them, were never a whit the nearer justification before God. But here, by
doers are implied those that receive
the work of the word into their hearts, and express the effect of it in
their lives. There are three things which make a man a ποιητὴς, a
doer of the word—faith, love, and obedience.
And not hearers only.—Some neither hear nor do; others hear, but
they rest in it. Therefore the apostle doth not dissuade from hearing; `Hear,
saith he, but `not only.,
Deceiving, παραλογιζομένοι.—The word is a term of art: it implieth
a sophistical argument or syllogism, which hath an appearance or
probability of truth, but is false in matter or form; and is put by the
apostle to imply those false discourses which are in the consciences of
men. Paul useth the same word to imply that deceit which men
impose upon others by colourable persuasions: Col. ii. 4, `Let no man παραλογίζῃ, deceive you with enticing words.,
Your own selves.—The argument receiveth force from these words.
If a man would baffle other men, he would not put a paralogism upon
himself, deceive himself in a matter of so great consequence. Or
else it may be a monition; you deceive yourselves, but you cannot
deceive God.
The notes are:—
Obs. l.^That hearing is good, but should not be rested in. The
apostle saith, `Be not hearers only., Many go from sermon to sermon,
hear much, but do not digest it in their thoughts. The Jews were much
in turning over the leaves of `the scriptures, but did not weigh the matter
of them: therefore I suppose our Saviour reproveth them, John v.39,
`You search the scriptures., That ἐρευνᾶτε there seemeth
to be indicative, rather than imperative, especially since it followeth, `for
in them ye think to have eternal life., They thought it was enough
to be busy in the letter of the scripture, and that bare reading would
yield them eternal life: so do others rest in hearing. They that stay
in the means are like a foolish workman, that contenteth himself with
the having of tools. It is a sad description of some foolish women,
2 Tim. iii. 7, that they are `ever learning, and never coming to the
knowledge of the truth., Much hearing will increase our judgment,
if there be not a lively impression upon our hearts. The heart of
man is so sottish, that they content themselves with the bare presence of the ordinances in their place; it is satisfaction enough that
they `have a Levite to their priest, Judges xvii. 13. Others content
themselves with their bare presence at the ordinances, though they
do not feel the power of them.
Obs. 2. That the doers of the word are the best hearers. That
is good when we hear things that are to be done, and do things that are to be
heard. That knowledge is best which is most practical, and that hearing is best
which endeth in practice. David saith, Ps. cxix. 105, `Thy word is a lantern to
my feet, and a light to my steps., That is light indeed which directeth you in
your paths and ways. Mat. vii. 24, `He that heareth my words, and doeth them, I
will liken him to a wise builder., That is wisdom, to come to the word so as we
may go away the better. Divers hearers propound other ends. Some come to the
word that they may judge it; the pulpit, which is God's tribunal, is their bar;
they come hither to sit judges of men's gifts and parts: James iv. 11, `Thou art
not a doer of the law, but a judge., Others come to hear pleasing things, to
delight themselves in the elegancy of speech, rarity of conceits, what is finely
couched and ordered, not what is proper to their case. This is not an act of
religion so much as curiosity, for they come to a sermon with the same mind
they would to a comedy or tragedy; the utmost that can be gained from them is
commendation and praise: Ezek. xxxiii. 32, `Thou art to them as a lovely song,
or one that hath a pleasant voice; but they hear thy words, and do them not:,
they were taken with the tinkling and tunableness of the expressions, but did
not regard the heavenly matter. So, that fond woman suddenly breaketh out into a
commendation of our Lord, but, it seemeth, regarded the person more than the
doctrine: Luke xi. 27, `Blessed is the womb that bare thee, and the paps that
gave thee suck;, for which our Saviour correcteth her in the next verse, `Yea,
rather blessed are they that hear the word of God, and keep it., You are
mistaken; the end of preaching is not to exalt men, but God. You will say An
excellent sermon! But what do you gain by it? The hearer's life is the
preacher's best commendation, 2 Cor. iii. 1, 2. They that praise the man but do
not practise the matter, are like those that taste wines that they may commend
them, not buy them. Others come that they may better their parts, and increase
their knowledge. Every one desireth to know more than another, to set up
themselves; they do so much excel others as they excel them in knowledge: and
therefore we are all for notions and head-light, little for that wisdom that
`entereth upon the heart, Prov. ii. 10, and serveth to better the life; like children in the
rickets, that have big heads but weak joints: this is the disease of
this age. There is a great deal of curious knowledge, airy notions,
but practical saving truths are antiquated and out of date. Seneca
observed of the philosophers, that when they grew more learned they
were less moral.`Boni esse desierunt simul ac docti evaserint.,—Seneca. And generally we find now a great decay of zeal,
with the growth of notion and knowledge, as if the waters of the
sanctuary had put out the fire of the sanctuary, and men could not be
at the same time learned and holy. Others hear that they may say
they have heard; conscience would not be pacified without some
worship: `They come as my people use to do, Ezek. xxxiii. 31; that
is, according to the fashion of the age. Duties by many are used as a
sleepy sop to allay the rage of conscience.
The true use of ordinances is to come that we may profit. Usually
men speed according to their aim and expectation: `Desire the sincere
milk of the word, that ye may grow thereby, 1 Peter ii. 2. So David
professeth his aim, Ps. cxix. 11, `Thy word have I hid in my heart,
that I might not sin against thee., The mind, like the ark, should be
the chest of the law, that we may know what to do in every case, and
that truths may be always present with us, as Christians find it a
great advantage to have truths ready and present, to talk with them
upon all occasions, Prov. vi. 21, 22. Oh! it is sweet when we and
our reins can confer together, Ps. xvi. 7.
If you cannot find present profit in what you hear, consider how it
may be useful for you to the future. Things I confess are not so acceptable when
they do not reach the present case; but they have their season, and if come to
you, you may bless God that ever you
were acquainted with them: Isa. xlii. 23, `Who will hearken and
hear for the time to come?, You may be under terrors, and under
miseries, and then one of these truths will be exceeding refreshing; or
you may be liable to such or such snares when you come to be engaged
in the world, or versed in such employments, therefore treasure up
every truth of God: provision argueth wisdom; it may concern you
in time. Jer. x. 11, the prophet teacheth them how they should
defend their religion in Babylon; therefore that sentence is in Chaldee,
that he might put words in their mouths, against they came to converse with the Chaldeans:
`Thus shall ye say to them, The gods that
made not the heavens and the earth, they shall perish from the earth., It is good to provide for Babylon whiles we are in Sion, and not to
reject truths as not pertinent to our case, but to reserve them for
future use and profit.
Obs. 3. From that
παραλογιζομένοι Do not cheat yourselves with
a fallacy or false argument. Observe, that self-deceit is founded in
some false argumentation or reasoning. Conscience supplieth three
offices—of a rule, a witness, and a judge; and so accordingly the act
of conscience is threefold. There is συντήρησις, or a right apprehension of the principles of religion; so conscience is a rule: there is
συνείδησις, a sense of our actions compared with the rule or known
will of God, or a testimony concerning the proportion or disproportion
that our actions bear with the word: then, lastly, there is
κρίσις, or judgment, by which a man applieth to himself those rules of Christianity which concern his fact or state. All these acts of conscience
may be reduced into a syllogism or argument. As for instance: he
that is wholly carnal hath no interest in Christ; there is the first act,
knowledge: but I am wholly carnal; there is the second act, conscience: therefore I have no interest in Christ; there is the third act,
judgment. The first act of conscience maketh the proposition, the
second the assumption, the third the conclusion. Now all self-deceit
is in one of these; propositions. Sometimes conscience is out as a law in
the very principles; sometimes as a witness in the assumption; some
times as a judge it suspendeth and hideth the conclusion. Sometimes,
I say, it faileth as a law, by making an erroneous principle to be the
bottom of a strong hope; as here, the principle is naught: `They that
hear the word shall be saved., At other times it erreth in the application of the rule; as 1 John i. 6,
`If we say that we have fellowship
with him, and walk in darkness, we lie, and do not the truth;, so 1
John ii. 4. The principle was right, `They that have communion with
God are happy;, but `We have communion with God, that was false,
because they walked in darkness. So as a judge it doth not pass sentence, but out of self-love forbeareth to judge of the quality of the
action or state, that the soul may not be affrightened with the danger
of it. You see the deceit; how shall we help it? I answer severally to all these
acts and parts of conscience:—
First, That you may build upon right principles:—(1.) It is good
to `hide the word in our hearts, and to store the soul with sound
knowledge, and that will always rise up against vain hopes; as he that
would get weeds destroyed must plant the ground with contrary seeds.
When there is much knowledge, your own reins will chasten you;
and those sound principles will be talking to you, and speaking
by way of check and denial to your sudden and rash presumptions: `Bind the law to thine heart, and when thou wakest it shall talk to
thee, Prov. vi. 22. (2.) In the witnessing of conscience observe the
reason of it, and let the principle be always in sight: do not credit a
single testimony without a clear rule or positive ground. A corrupt
conscience usually giveth in a bare report, because the grounds are
so slender and insufficient that they come least in sight; for upon a
trial conscience would be ashamed of them: as, for instance, this is
the report of conscience, Sure I am in a good condition: now ask
why? and the conscience will be ashamed of the paralogism in the
text—I hear the word, make much of good ministers, &c. And yet
this is the secret and inward thought of most men, upon which they
build all their hopes; whereas true grounds are open and clear, and
are urged together with the report, and so beget a firm and steady
confidence in the spirit; as 1 John ii. 3, `Hereby we are sure we know
him, that is, enjoy him, have communion with him; for knowing
there is knowing him by sense and experience. Now whence did this
confidence arise? You shall see from an open and clear ground: We
are sure (saith he) because `We keep his commandments, (3.) The
grounds upon which conscience goeth should be full and positive.
There are three sorts of marks laid down in scripture: some are only
exclusive, others inclusive: and between these a middle sort of marks, which I may call positive. For exclusive marks, their intent is to deceive
i false hope, or to shut out bold pretenders, by showing them how far
they come short of an interest in Christ; and usually they are taken from
a necessary common work, as hearing the word, praying in secret,
attendance upon the ordinances; he that doth not these things is certainly none of God's: but in case he doth them, he cannot conclude his
estate to be gracious. It is the paralogism mentioned in the text, to reason
from negative marks and the common works of Christianity. It is
true, all go not so far; therefore Athanasius wished utinam omnes
essent liypocritae—would to God that all were hypocrites, and could undergo the trial of these exclusive marks. All are not diligent hearers;
but, however, it is not safe to be hearers only. But, then, there are other
marks which are inclusive, which are laid down to show the measures and
degrees of grace, and are rather intended for comfort than conviction,
which, if they are found in us, we are safe, and in the state of grace;
but if not, we cannot conclude a nullity of grace. Thus faith is often
described by such effects as are proper to the radiancy and eminent
degree of it, and promises are made to such or such raised operations
of other graces. The use of these notes is to comfort, or to convince
of want of growth. But, again, there is a middle sort of marks
between both these, which I call positive; and they are such as are
always and only found in a heart truly gracious, because they are
such as necessarily infer the inhabitation of the Spirit, and are there
where grace is at the lowest. Such the apostle calleth τὰ ἐχόμενα τῆς σωτηρίας, Heb. vi. 9, `Things that accompany salvation, or
which necessarily have salvation in them, the sure symptoms of a
blessed estate. He had spoken before of a common work, enlightening,
and slight tastes and feelings, ver. 4-6. But, saith he, `We are persuaded better things of you, and that you have those necessary evidences
to which salvation is infallibly annexed. Now, these must be by great
care collected out of the word, that we may be sure the foundation and
principle is right.
Secondly, That conscience as a witness may not fail you, take these
rules:—(1.) Note the natural and first report of it ere art hath passed
upon it. Sudden and indeliberate checks at the word, or in prayer,
being the immediate births of conscience, have the less of deceit in
them. I have observed that the deceitfulness that is in a wicked man's
heart is not so much in the testimony itself of his conscience, as in
the many shifts and evasions he useth to avoid the sense of it. Every
sinner's heart doth reproach and condemn him; but all their art is
how to choke this testimony, or slight it. You know the apostle John
referreth the whole decision of all doubts concerning our estate to conscience, 1 John iii. 20, 21. For certainly the first voice of conscience
is genuine and unfeigned; for it being privy to all our actions, cannot
but give a testimony concerning them; only we elude it. And therefore let wicked men pretend what peace they will, their consciences
witness rightly to them; and were it not for those sleights by which
they put it off, they might soon discern their estate. The apostle
saith, they are `all their lifetime subject to bondage, Heb. ii. 15.
They have a wound and torment within them, which is not always
felt, but soon awakened, if they were true to themselves. The artificial and second report of conscience is deceitful and partial, when
it hath been flattered or choked with some carnal sophisms and
principles. But the first and native report, which of a sudden pincheth like a stitch in the side, is true and faithful. (2.) Wait upon the
word. One main use of it is to help conscience in witnessing, and
to bring us and our hearts acquainted with one another: Heb. iv.
12, `The word is quick and powerful, a discerner of the thoughts
and intents of the heart;, it revealeth all those plots and disguises by which we would hide our actions from our own privity
and conscience. He saith there, it `divideth between soul and spirit.,
The soul cleaveth to sin, and the spirit, or mind, plotteth pretences
to hide it; but the word discovereth all this self-deceiving sophistry.
So 1 Cor. xiv. 25, `The secrets of his heart are made manifest:, that
is, to himself, by the conviction of the word. (3.) Ascite conscience,
and call it often into the presence of God: 1 Peter iii. 21, `The
answer of a good conscience towards God., Will it witness thus to the
all-seeing God? When Peter's sincerity was questioned he appeal eth to
Christ's omnisciency: John xxi. 17, `Lord, thou knowest all things,
and thou knowest that I love thee., Can you appeal to God's omnisciency, and assure your hearts before him? So 1 John iii. 20, `If
our hearts condemn us, God is greater than conscience, and knoweth
all things., God's omnisciency is there mentioned, because that is the
solemn attribute to which conscience appealeth in all her verdicts,
which are the more valid when they can be avowed before the God
that knoweth all things.
Thirdly, That conscience may do its office as a judge, you must do
this:—(1.) When conscience is silent, suspect it; it is naught; we are
careless, and our heart is grown senseless and stupid with pleasures.
A dead sea is worse than a raging sea. It is not a calm this, but a
death. A tender conscience is always witnessing; and therefore, when
it never saith, What have I done? it is a sign it is seared. There is
a continual parley between a godly man and his conscience; it is either
suggesting a duty, or humbling for defects; it is their daily exercise
to judge themselves. As God after every day's work reviewed it, and `saw that it was good,
Gen. i, so they review each day, and judge of the actions of it. (2.) If
conscience do not speak to you, you must speak to conscience. David biddeth
insolent men, Ps. iv. 4, to `commune with their hearts, and be still., Take time to parley, and speak
with yourselves. The prophet complaineth, Jer. viii. 6, `No man
asketh himself, What have I done?, There should be a time to ask questions of
our own souls. (3.) Upon every doubt bring things to some issue and certainty.
Conscience will sometimes lisp out half a word. Draw it to a full conviction.
Nothing maketh the work of grace so doubtful and litigious as this, that
Christians content themselves with semi-persuasions, and do not get the case
fully cleared one way or another. The Spirit delighteth in a full and plenary
conviction: John xvi. 8, ἐλέγξει, `He shall convince the world of sin, of
righteousness, and of judgment., Conviction is a term of art; it is
done when things are laid down so clearly that we see it is impossible
it should be otherwise.`Τὸ μὴ δύνατον ἄλλως ἔχειν, ἀλλ᾽ ὀͥντως ὡς ἡμεῖς λέγομεν, &c.—Arist. Org. Now this the Spirit doth, whether it be in a state of sin or righteousness. God saith he would deal with his
people so roundly, `that they might remember, and not open their
mouth any more for shame, Ezek. xvi. 63; that is, leave them so
convinced, that they might not have a word to say but `Unclean! unclean!, It is good upon every doubt to follow it so close that it may
be brought to a certain and determinate issue.
Obs. 4. That men are easily deceived into a good opinion of
themselves by their bare hearing. We are apt to pitch upon the good that is
in any action, and not to consider the evil of it: I am a hearer of the
word, and therefore I am in a good case. Christ's similitude implieth
that men build upon their hearing, and make it the foundation of their
hopes, Mat. vii. 24, to the end. Watch over this deceit; such a
weighty structure should not be raised upon so sandy a foundation.
(1.) Consider the danger of such a self-deceit: hearing without
practice draweth the greater judgment upon you. Uriah carried
letters to Joab, and he thought the contents were for his honour and
preferment in the army, but it was but the message of his own destruction. We hear many sermons, and think to come and urge this to
God; but out of those sermons will God condemn us. (2.) Consider
how far hypocrites may go in this matter. They may sever themselves
from following errors, and hear the word constantly: Luke vi. 47, `Whosoever cometh to me, &c. They may approve of the good way,
and applaud it: `Blessed is the womb that bare thee, and the paps that
gave thee suck, &c., Luke xi. 27, 28. They may hold out a great
deal of glavering and false affection: Luke vi. 46, `Why call ye me
Lord, Lord, and do not the things which I say?, They may be endowed with church gifts of prophecy and miracles, be able to talk and
discourse savourily of the things of God, do much for the edification of
others: `Many will say to me in that day, &c., Mat. vii. 22. They
may have a vain persuasion of their faith and interest in Christ: they
will say, `Lord, Lord, Mat. vii. 21. They may make some progress
in obedience, abstain from grosser sins, and things publicly odious: `Herod did many things, Mark vi.; and Christ saith,
`Every tree that
bringeth not forth good fruit, &c., Mat. vii. 19. There must be some
thing positive. There may be some external conformity; ay! but
there is no effectual change made;, the tree is not good, Mat. vii. 18.
Well, therefore, outward duties with partial reformation will not serve
the turn. (3.) Consider the easiness of deceit: Jer. xvii. 9, `The
heart of man is deceitful above all things; who can find it out?, Who can trace and unravel the mystery of iniquity that is in the soul?
Since we lost our uprightness we have many inventions, Eccles. vii. 29,
shifts and wiles whereby to avoid the stroke of conscience: they are
called, Prov. xx. 27, `the depths of the belly., Look, as in the belly
the inwards are folded, and rolled up within one another, so are there
turnings and crafty devices in the heart of man.
Ver. 23, 24. For if any be a hearer of the word, and not a doer,
he is like to a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what
manner of man he was.
Here James amplifieth the former reason, which was taken from
the vanity and unprofitableness of bare hearing, by a similitude taken
from a man looking in a glass.
If any be a hearer of the word and not a doer; that is, contenteth
himself with bare hearing, or bare knowing the word of God, and doth
not come away with impulses of zeal, and resolutions of obedience.
Is like a man:—In the original it is ἀνδρὶ, a word proper to the
masculine sex, and therefore some frame a criticism. The apostle
doth not say, `like a woman , they are more diligent and curious.
They view themselves again and again, that they may do away every
spot and deformity. But this is more witty than solid. The apostle
useth ἀνὴρ promiscuously for man and woman, as ver. 12, `Blessed
is the man that endureth temptation, the man or woman: only the
masculine sex is specified, as most worthy.
That beholdeth his natural face, τὸ πρόσωπον τῆς γενέσεως, `the
face of his nativity.,—What is intended by that? Some say, the face
as God made it at its birth, that he may behold God's work in it, and
so take occasion to condemn painting, and the artificial cerusse and
varnish of the face; or his natural face, upon which men bestow least
care. In painting, there is more exactness: or natural face, as importing a glance, as a man passeth by a glass, and seeth that he hath the
face of a man, not exactly surveying the several lineaments. Others
think the apostle hinteth the thing intended by the similitude—our
natural and original deformity—represented in the words, and that he complicateth and foldeth up the thing signified with the expressions
of the similitude; but that seemeth forced. I suppose, by `natural
face, he meaneth his own face, the glass representing the very face
which nature gave him.
He goeth his way, and straightway for getteth what manner of man
he was.—He forgetteth the fashion of his countenance, the spots represented therein, and so fitly noteth those weak impressions which
the discoveries of the word leave upon a careless soul, who, after his
deformity is represented, is not affected with it so as to be brought to
repentance.
The notes are these:—
Obs. 1. That the word of God is a glass. But what doth it show
us? I answer—;(1.) God and Christ: 2 Cor. iii. 18, `We all with an
open face behold as in a glass the glory of the Lord, and are changed
into the same image from glory to glory., A glass implieth the clear
est representation that we are capable of here upon earth. I confess
a glass is sometimes put for a dark vision; as 1 Cor. xiii. 12, `Now
we see but as in a glass, darkly; but then we shall see face to face., Then we shall see God himself: 1 John iii. 2,
`We shall see God as
he is., But here we have his image and reflection in the word: as
sometimes the `heart of flesh, is put for an earthly mind, sometimes
for a tender heart. In opposition to `a heart of stone, the `heart of
flesh, is taken in a good sense; but, in opposition to pure and sublime
affections, in a bad sense. So, in opposition to the shadows of the law,
seeing in a glass importeth a clear discerning; but in opposition to `face to face, but a low and weak conception of the essence of God.
Oh! study the glory of God in the word. Though you cannot exhaust
and draw out all the divine perfections in your thoughts, yet `your
ear may receive a little thereof, Job iv. 11. When we want the sun,
we do not despise a candle. (2.) The word is a glass to show us ourselves; it discovereth the hidden things `of the heart, all the deformities of the soul: Mark iv. 22, `There is nothing hidden that shall not
be made manifest., The word discovereth all things. Our sins are
the spots which the law discovereth; Christ's blood is the water to
wash them off, and that is discovered in the gospel.`Maculae sunt peccata quae ostendit lex; aqua est sanguis
Christi quem ostendit evangelium., The law discovereth sins:
Rom. vii. 9, `I was alive without the law, but when
the commandment came, sin revived, and I died., We think ourselves
well and in a good case, till the law falleth upon the spirit with full
conviction, and then we see all the spots and freckles of our souls.
The gospel discovereth how we may do away our sins, and deck and
attire our souls with the righteousness of Jesus Christ.
Use. It ministereth a meditation to you. When you are at your
glass, consider the word of God is a glass: I must look after the estate
and complexion of my soul. Take but a part of the law and exercise
yourself with it every day, and you will soon see the deformity of your
own spirit: do not look in a flattering glass. We love a picture that
is like us, rather than that which is flourished and varnished with
more art.
Obs. 2. That the knowledge of formal professors is but slight and
glancing: like a man beholding his face in a glass, or like the glaring
of a sunbeam upon a wave, it rusheth into the thoughts, and it is
gone. The beast under the law that did not chew the cud was unclean.
There is much in meditation and a constant light. Some men, if
they should be considerate, would undo all their false hopes; therefore,
usually, carnal men's thoughts are but slight and trivial; they know
things, but are loath to let their thoughts pause upon them: Luke ii. 5
it is said, `Mary pondered all these sayings., A slippery, vain, inconsistent mind will be hardly held to truths. When we apprehend a
thing, curiosity being satisfied, we begin to loathe it; and, therefore, it is
an hard matter to agitate the thoughts again to that point to which they
have once arrived; the first apprehension doth, as it were, deflower it.
Obs. 3. Vain men go from the ordinances just as they came to
them: he beholdeth, and goeth away. Like the beasts in Noah's ark,
they went in unclean, and came out unclean. So many come unhumbled and unmortified, and so they go away. Oh! let it never be
said of you.
Obs. 4. Slight apprehensions make a very weak impression: things
work when the thoughts are serious and ponderous: musing maketh
the fire burn, Ps. xxxix. 3. When God's arrows stick fast, they
make us roar to the purpose, Job vi. 4. And David, when he would
express his deep affection, he saith, Ps. li. 3, `My sin is ever before
me:, it would not out of his thoughts. Well, then, a weak impression is an argument of a slight apprehension: thoughts always follow
affection. They that `heal their wounds slightly, Jer. vi. 14, show
that they were never soundly touched and pricked at heart. Men
thoroughly affected say—I shall remember such a sermon all my life
time. David saith, Ps. cxix. 93, `I will never forget thy precepts;
for by them thou hast quickened me., Others let good things slip,
because they never felt the power of them.
Ver. 25. But whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a doer of the
work, this man shall be blessed in his deed.
In this verse you have the third reason why they should hear the
word so as to practise it. The first was, they would but deceive
themselves, and go away with a vain mistake. The next, that bare
hearing would be of little benefit; no more than for a man to glance
his eye upon a glass, and to have a slight view of his countenance.
And now, because due and right hearing will end in blessedness. This
verse is full of matter. I shall drop it out as the order of the words
yieldeth it.
But whoso looketh, ὁ δὲ παρακύψας: a metaphor taken from those
that do not only glance upon a thing, but bend their body towards it,
that they may pierce it with their eyes, and narrowly pry into it.
The same word is used for the stooping down of the disciples to look
into Christ's sepulchre, Luke xxiv. 12, and John xx. 4, 5, and that narrow
search which the angels use to find out the mysteries of salvation: 1 Peter i. 12,
`Which things the angels desire to look into;, where there is a plain allusion to the cherubim whose faces were
bowed down towards the ark, as desirous to see the mysteries therein
contained. The word implieth three things:—(1.) Deepness of
meditation. He doth not glance upon, but `look into the perfect law
of liberty., (2.) Diligence of inquiry; they do not content themselves
with what is offered to their first thoughts, but accurately pry into the
mind of God revealed in the word. (3.) Liveliness of impression: they
do so look upon it as to find the virtue of it in their hearts: 2 Cor. iii.
18, `We, with open face beholding the glory of the Lord as in a
glass, are changed into the same image from glory to glory., Such a
gaze as bringeth the glory of the Lord into our hearts, as Moses, face
shone by talking with God; and we, by conversing with the word,
carry away the beauty and glory of it in our spirits.
Into the perfect law.—Some understand the moral law, in opposition
to the ceremonial, as not being clear and full, and not able to justify,
though men rested in the observances of it; and not perfect, because
not durable, and was not to remain for ever. Thus Heb. vii. 19,
`The law made nothing perfect, but only the bringing in of a better
hope., A man could not be sanctified, justified, saved, without Christ,
by the dispensation of Moses. So Heb. ix. 9, `That service could not
make the comer thereunto perfect, as appertaining to the conscience., The soul could find no ease and rest in it without looking to Christ.
But though this sense be probable, yet I rather understand the whole
doctrine and word of God, and chiefly the gospel. The will of God in
scripture is called a law. So a godly man is said to `meditate on the
law day and night, Ps. i.; and `thy law do I love, Ps. cxix., where by
law is understood the whole word; and the gospel is called νόμος πίστεως, `the law of faith., Rom. iii. 27. Now this law is said to be
perfect, because it is so formally in itself, and they that look into it will
see that there needeth no other word to make the man of God perfect.
Of liberty.—It is so called, partly because of the clearness of
revelation: it is the counsel of God to his friends; or, saith Piscator,
because it spareth none, but dealeth with all freely, without respect of persons, though they be higher, richer, stronger than others; but
rather because it calleth us into a state of freedom. See other reasons
in the notes.
And continueth therein; that is, persevereth in the study of this
holy doctrine, and remaineth in the knowledge, belief, and obedience
of it.
He being not a forgetful hearer, ἀκροατὴς τῆς ἐπιλησμονῆς, `a
hearer of oblivion, a Hebraism; and he useth this term to answer
the former similitude of a man's forgetting his natural face.
But a doer of the work; that is, laboureth to refer and bring all
things to practice. He is said to be a doer that studieth to do, though
his hand doth not reach to the perfectness of the work; that is, mindful of the business cut out to him in the word.
He shall be blessed in his deed; that is, so behaving himself, or
so doing; or, as some more generally, he shall be blessed in all his
ways, whatsoever he doth shall be prosperous and happy. For they
conceive it to be an allusion to the words of the 1st Psalm, ver. 3, `Whatsoever he shall do shall prosper:
`for the psalmist speaketh
there of doing the law, and meditating in the law, as James speaketh
here of looking into the law of liberty, and walking in it. But here the
Papists come upon us, and say—Lo! here is a clear place that we are
blessed for our deeds. But I answer—It is good to mark the distinctness of scripture phrase: the apostle doth not say
for, but in his
deed. It is an argument or evidence of our blessedness, though not
the ground of it; the way, though not the cause.
The points are these:—
Obs. 1. From that he looketh. That we should with all seriousness and earnestness apply ourselves to the knowledge of the gospel.
There should be deep meditation and diligent inquiry. Your first
duty, Christians, is to admit the word into your serious thoughts: Ps.
i. 2, `He meditateth in the law day and night., We should always
be chewing and sucking out the sweetness of this cud: Ps. xlv. 1, `My heart inditeth a good matter., The word in the original signifieth
baketh or frieth; it is an allusion to the mincah, or meat-offering,
that was baked and fried in a pan. Truths are concocted and ripened
by meditation. And then there must be diligent inquiry, that we may
not content ourselves with the surface of truth, but get into the bowels
of it: 1 Peter i. 10, `Of which salvation the prophets have inquired
diligently., Though they had a more immediate assistance of the
Spirit, yet they would more accurately look into the depths and mysteries of the gospel, and consider their own prophecies: Prov. ii. 4,
`Search for wisdom as for hidden treasures., Jewels do not lie upon
the surface; you must get into the caverns and dark receptacles of the
earth for them. No more do truths lie in the surface or outside of an
expression. The beauty and glory of the scriptures is within, and
must be fetched out with much study and prayer. A glance cannot
discover the worth of anything to us. He that doth but cast his eye
upon a piece of embroidery, doth not discern the curiousness and the
art of it. So to know Christ in the bulk doth not work half so kindly
with us as when we search out the breadth, and the depth, and the
length, the exact dimensions of his love to us.
Obs. 2. The gospel is a law. It is often invested with this title and
appellation: Rom. viii. 2, `The law of the Spirit of the life of Jesus
Christ hath made us free from the law of sin and death., The covenant
of works is there called `the law of sin and death, because the use of
it to man fallen is to convince of sin, and to oblige and bind over to
death. But the gospel, or covenant of grace, is called the law of the
Spirit of the life of Christ, because the intent of it is, by faith, to plant
us into Christ, whose life we are enabled to live by the Spirit; and it
is called `the law of this life, because everything that concurreth in
the right constitution and making of a law is found in the gospel:—As (1.) Equity, without which a law is but tyranny. All the precepts
of the gospel are just and equal, most proportionate to the dignity of
man's nature: it is holy, good, and comfortable. (2.) There is
promulgation, which is the life and form of the law, and without which
it were but a private snare to catch men and entrap them. Now it is `proclaimed to the captives,
Isa. lxi. 1; it must be `preached to every
creature, Mark xvi. (3.) The author, without which it were sedition—God, who can prescribe to the creature. (4.) The end, public
good, without which a law were tyrannous exaction; and the end is
the salvation of our souls. Well, then, look upon the gospel as a law
and rule, according to which—;(1st.) Your lives must be conformed: `Peace on them that walk according to this rule, Gal. vi. 16; that is,
the directions of the gospel. (2d.) All controversies and doctrines
must be decided: `To the law and the testimony; if they speak not
according to this rule, it is because there is no light in them, Isa. viii.
20. (3d.) Your estates must be judged: `God will judge the secrets
of all men, according to my gospel., Rom. ii. 16. The whole word
carrieth the face of a law, according to which you shall be judged;
nay, the gospel itself is a law, partly as it is a rule, partly because of
the commanding prevailing power it hath over the heart. So it is `the law of the Spirit of life;, so that they that are in Christ are
not without a law, not ἄνομοι, but ἔννομοι. So the apostle, 1 Cor.
ix. 21, `I am not without the law, but under the law to Christ;, that is, under the rule and direction of the moral law, as adopted
and taken in as a part of the gospel by Christ.
Obs. 3. The word of God is a perfect law. So it is in divers respects.
(1.) Because it maketh perfect. The nearer we come to the word, the
greater is the perfection and accomplishment of our spirits. The
goodness and excellency of the creature lieth in the nearest conformity
to God's will. (2.) It directeth us to the greatest perfection, to God
blessed for ever, to the righteousness of Christ, to perfect communion
with God in glory. (3.) It concerneth the whole man, and hath a force
upon the conscience: men go no further than outward obedience; but
`the law of the Lord is perfect, converting the soul, Ps. xix. 7. `It is
not a lame, defective rule; besides outward observances, there is some
what for the soul. (4.) It is a perfect law, because of the invariable
tenor of it; it needeth not to be changed, but is always like itself:
as we say, that is a perfect rule that needeth no amendment. (5.) It
is pure, and free from error. There are no laws of men but there are
some blemish in them. Of old, wickedness was enacted by a lawOsorius de Glor., lib. i.—adultery: by a law of the Syrians, the virgins were to prostitute
themselves before marriage. So in the laws of every country there are
some marks of human error and frailty; but, Ps. cxix. 140, `Thy
word is pure, therefore thy servant loveth it., (6.) Because it is a sufficient rule. Christ hath been
`faithful in all his house, in all the
appointments of it. Whatever is necessary for knowledge, for regulating of life and worship, for confirmation of true doctrines, for
confutation of false, it is all in the word: 2 Tim. iii. 17, `That the
man of God may be perfectly furnished unto every good work., Well,
then—;(1.) Prize the word. We love what is perfect. (2.) Suffer nothing
to be added to it: Deut. iv., `Ye shall not add to the word which I
command you., So the whole Bible is concluded: Rev. xxii. 18, `If
any one add to these things, God shall add to him the plagues that
are written in this book., It will be a sad adding that incurreth these
plagues. The plagues written in that book were those dreadful judgments that should be executed upon Antichrist and his adherents;
they are most for adding, coining new doctrines of faith, piecing up
the word with their own inventions. And, indeed, as they add, by
obtruding upon the world the traditions and usages of men, so others
add by imposing upon men's reverence their own inventions and imaginations. They cry up their fancies without the word, and private
illuminations. God would not leave the world at so great an uncertainty. Others urge the commands of men. Certainly God never
intended that the souls of his people should be left as a prey to the
present power.
Obs. 4. That the gospel, or word of God, is a `law of liberty.,
As
it is a perfect, so it is a free law. So it is in divers respects. (1.) Because it teacheth the way to true liberty, and freedom from sin, wrath,
death. Naturally we are under the law of sin and death, entangled
with the yoke of our own corruptions, and bound over to eternal
misery; but the gospel is a doctrine of liberty and deliverance:
John viii. 36, `If the Son shall make you free, you shall be free
indeed., There is no state so free as that which we enjoy by the
gospel. (2.) The bond of obedience that is laid upon us is indeed and
in truth a perfect freedom. For,—
1. The matter itself of our obedience is freedom.
2. We do it upon free principles.
3. We have the help of a free Spirit.
4. We do it in a state of freedom.
1. The matter is freedom. Duty is the greatest liberty, and sin the
greatest bondage. You cannot have a worse restraint than to be left
to `walk in the ways of your own hearts., The sinning angels are
said to be `kept in chains of darkness, Jude 6. A wicked man is in
bondage here and hereafter; now in snares, then in chains; here
1 taken captive by Satan at his will, and pleasure, 2 Tim. ii. 26, and
hereafter bound up with Satan in chains of darkness. Sin itself is a
bondage, and hell a prison, 1 Peter iii. 19. Were there nothing in
sin but the present slavery, it is enough to dissuade us. Who would
be a vassal to his own lusts? at the command of pride, and every
unclean motion? But, alas! the present thraldom is nothing to what
is future. The condition of a sinner for the present is servile, but hereafter woful and dreadful. Satan's work is drudgery, and his
reward is death, How can we remain in such an estate with any
pleasure? From the beginning to the end it is but a miserable servility. Why should we account Christ's service a burthen, when it is
the most happy liberty and freedom? The world is all for `casting
aside the cords, for breaking these bonds, Ps. ii. 3. Which would
you have? the cords of duty or the chains of darkness? We cannot
endure the restraints of the word, or the severe, grave precepts of
Christianity; we look upon them as an infringement of our carnal
ease and liberty. Oh! consider these are not gyves, but ornaments: Ps.
cxix. 45, `I shall walk at liberty, for I seek thy precepts;, beddachah,
`at large., That is the only free life that is spent in loving, enjoying,
and praising God. Oh! do not count it, then, to be the only free and
pleasant life to know nothing, to care for nothing, in matters of religion. Who would dote upon his shackles, and think gyves a liberty?
Peter ii. 19, `While they promise themselves liberty, they themselves
are the servants of corruption; for of whom a man is overcome, of the
same is he brought into bondage., The apostle alludeth to the law of
nations, by which it is lawful to make slaves of those that are over
come and taken in war. Now those that preach carnal doctrine, and
tell men they may live as they list, they help on the victory of sin,
and so bring men into a vassalage and servitude to their own lusts.
So Rom. vi. 20, `When ye were servants of sin, ye were free from
righteousness., You would expatiate, and run out at large, and you
thought this was a freedom; but all the while you were servants, and
servants to the basest master, your own sin. It was Ham's curse to
be a servant of servants. It is a goodly preferment, is it not, to be
Satan's vassal, lust's slave? I remember Austin saith of Home,
that she was the great mistress of the world, and the drudge of sin.`Domitrix gentium, et captiva vitiorum.,—Aug. de Civit. Dei.
And Chrysostom saith, that Joseph was the freeman, and his mistress
was the servant, when she obeyed her lusts.Chrysos. Hom. 19, in priorem Ep. ad Corinth.
2. We do it upon free principles. Whatever we do, we do it as
`the Lord's freemen, 1 Cor. vii. 22, upon principles of love and
thankfulness. God might rule us `with a rod of iron, but he urgeth
the soul with `constraints of love., In one place, `I beseech you by
the mercies of God, &c., Rom. xii. 1; in another, `Grace teacheth
us, &c., Titus ii. 12. The motives of the gospel are mercy and grace;
and the obedience of the gospel is an obedience performed out of
gratitude or thankfulness.
3. We have the assistance of a free Spirit, that disentangleth our
souls, and helpeth us in the work of obedience. David prayeth, `Uphold me by thy free Spirit, Ps. li. 12. A free Spirit, because he
maketh us free, helpeth us to serve God willingly and freely. There
is spirit and life in the commandment, somewhat besides a dead letter,
and that maketh it a `perfect law of liberty., Of old, there was light
in the commandment to guide their feet, but not fire to burn up their
lusts; there was no help to fulfil it: the light was directive, but not
persuasive.
4. We do it in a free state, in an estate of sonship, and well pleasing: Rom. viii. 15, `Ye have not received the spirit of bondage again
unto fear; but a spirit of adoption, whereby we cry, Abba, Father.,
When a man is under a covenant of works, the testimony of his conscience is suitable to his estate; and therefore in his natural condition
his spirit is servile, and all that he doth he doth as a servant: but
when he is regenerated, and claimeth by another tenure, that of grace,
the dispositions of his spirit are more filial and child-like; he acteth
as a son, with an ingenuous liberty and confidence. Adam himself
in innocency, because under a covenant of works, was but as an
honourable servant: Gal. iv. 31 , `We are not children of the bond
woman, but of the free., The new covenant giveth us another kind
of estate and spirit. So Luke i. 74, `Being delivered out of the hands
of our enemies, we serve him without fear;, that is, without such a
scrupulous awe and bondage, as otherwise would remain upon the
soul.
Use. Well, then, consider whether you be under a law of liberty, yea
or no. To this end—;(1.) Ask your souls, which is a bondage to you, sin or
duty? When you do complain of the yoke, what is grievous to you, the
commandment or the transgression? Do you `delight in the law of the
Lord in the inward man?, Only corruption that hangeth on so fast
is a sad burthen. The carnal heart hath a spite at the law, Rom. viii. 7,
not its own lusts. (2.) When you do duty, what is the weight that poiseth your spirits to it? Your warrant is the command; but your
poise and weight should be love.`Amor meus est pondus meum, eo feror quocunque feror.,—Aug. (3.) What is your strength for duty—reason or the assistance of the free Spirit? He that cometh in his own
name usually standeth upon his own bottom. When our dependence is
on Christ, our tendency is to him. (4.) Would you have the work accepted for its own sake, or your persons accepted for Christ's sake? It is
an ill sign when a man's thoughts run more upon the property and quality of the work than upon the propriety and interest of his person. In
the law of liberty or covenant of grace, God's acceptance beginneth
with the person; and though there be weak services, much deadness,
coldness, dulness, yet it is accepted, because it is done in a free state.
Works can never be so vile as our person was when we first found
favour with God. If it be thus with you, you have cause to bless God
for your freedom, to consider what you shall render again. Requite
God you cannot till you pay back as much as he gave you.`Deo redempti sumus, Deum debemus.,—Salvian. He hath
given his Son to free you, and you should give up yourselves.
Obs. 5. From that and abideth therein. This commendeth our
knowledge of and affection to the word, to continue in it. Hypocrites
have a taste; some men's hearts burn under the ordinances, but all is
lost and drowned in the world again: John viii. 31, `If ye continue
in the word, then are ye my disciples indeed., There may be good
flashes for the present, but Christ saith, `If ye continue, if ye ripen
them to good affections. So 2 John 9, `Whosoever transgresseth, and
abideth not in the doctrine of Christ, hath not God; but he that
abideth in the doctrine of Christ, he hath both the Father and the
Son., He that hath not God hath lost himself; and he that hath
God hath all things: now so great a privilege is promised to perseverance. The corrupt angels lost their glory when they left their love
to the truth. Their sin is thus expressed—they `abode not in the
truth, John viii. 44. Now to this abiding in the word two things are
opposite:—(1.) Apostasy, when we go off from our former profession
and zeal for God; a sad case! 2 Peter ii. 21, `Better they had never
known the holy commandment than to go back from the knowledge of
it after it was once delivered to them., The less law the less transgression; apostates sin against more conviction: Ps. cxix. 118,
`Thou hast trodden down them that err from thy statutes: God treadeth them under feet as unsavoury salt,`Sic Ecebolius de ipso;
Πατήσατε μὲ τὸ ἅλας τὸ ἀναίσθητον.,—Socrat. Ecd. Hist.
lib. iii. cap. 2. because they have
lost their smartness and savour. (2.) There is ἑτεροδιδασκαλία,
other gospelling: Gal. i. 6, `Soon turned to another gospel., So
1 Tim. i. 3, `Charge them that they teach no other doctrine.,
Men would have something new and strange, which is usually the
ground of heresy. So 1 Tim. vi. 3, `If any teach otherwise, and
consent not to wholesome words, even the words of our Lord Jesus
Christ, he is proud, knowing nothing., This desire to differ, and
hear another gospel, is very dangerous; new ways affected are the
high way to an old error.
Well, then, if we must abide in the word, then—;(1.) Be sure to
cherish good motions if they come upon your hearts: you are to abide
therein: though the Spirit break in upon the soul of a sudden, let it
not go so. Usually our religious pangs are but like a sudden flash of
lightning into a dark place. (2.) Be careful to observe the first
decays and languishments of your spirits, that you may `strengthen
the things that are ready to die, Rev. iii. 2. If the candle of the Lord
doth not shine as it was wont to do, complain of the first dimness
and decay.
Obs. 6. From that being not a forgetful hearer. That hearers must
take heed that they do not forget the good things dispensed to them.
Helps to memory are these:—(1.) Attention; men remember what they
heed and regard: Prov. iv. 21, `Attend to my sayings; keep them in
the midst of thine heart;, that is, in such a place where nothing can
come to take them away. Where there is attention, there will be
retention: the memory is the chest and ark of divine truths, and a
man should see them carefully locked up: Isa. xlii. 23, `Who will
hearken and hear for the time to come?, Hearkening noteth reverence and seriousness; as it is said, Isa. xxxii. 3,
`The ears of them
that hear shall hearken., Now reverence in the admission of the word
helpeth us in the keeping of it: truths are lost by slight hearing.
(2.) Affection, that is a great friend to memory; men remember what
they care for: an old man will not forget where he laid his bag of
gold: delight and love are always renewing and reviving the object
upon our thoughts, Ps. cxix. David often asserteth his delight in the
law, and therefore it was always in his thoughts: ver. 97, `Oh how
love I thy law! it is my meditation all the day, (3.) Application
and appropriation of truths; we will remember that which concerneth ourselves: in a public edict, a man will be sure to carry away
that which is proper to his case and tenure: Job v. 27, `Hear this, and know it for thy good;, there he spake to me; this I must
remember for ray comfort. So Prov. ix. 12, `Be wise for thyself;,
this is for your souls, and concerneth you nearly. (4.) Meditation,
and holy care to cover the word, that it be not snatched from us by
vain thoughts; that the fowls of the air do not peck up the good
seed, Mat. xiii. 4. You should often revolve and revive it upon the
thoughts: as an apple, when it is tossed in the hand, leaveth the odour
and smell of it behind when it is gone: Luke ii. 19, `Mary kept these
sayings, and pondered them in her heart;, she kept them, because she
pondered them. (5.) Observation of the accomplishment of truths:
you will remember things spoken long since, when you see them verified: John ii. 19,
`Then they remembered that it was written, The zeal
of thine house hath eaten me up., Such occasions observed will make
old truths come to mind afresh. So ver. 22, `Then they remembered
he had spoken `of destroying the temple in three days. So God
saith, Hosea vii. 12, `I will chastise them, as their congregation hath
heard., When the prophets are dead and gone, they may remember
they were taught such things along time since. (6.) Practise what
thou nearest: you will remember the good you get by it: `I will remember thy precepts, for by them thou hast quickened me, Ps. cxix. 93.
Christians can discourse of the circumstances of that sermon by which
they have received profit. (7.) Commit it to the Spirit's keeping and
charge: John xiv. 26, The Comforter, ἀναμνήσει shall bring things to
your remembrance., Christ chargeth the Holy Ghost with his own
sermons; the disciples, memories were too slippery: and truly this
is the great advantage which they have that have interest in the
promise of the Spirit, that truths are brought freshly to mind in the
very season wherein they do concern them.
Obs. 7. From that he being not a forgetful hearer, but a doer.
Sin cometh for want of remembering: forgetful hearers are negligent:
Ps. ciii. 18, `Them that remember his commandments to do them., A godly man hath an affective memory; he remembereth to do.
Wicked men are often expressed and set out by their bad memories;
as Job viii. 13, `They forget God;, so Ps. cxix. 139, `Mine enemies
have forgotten thy word;, that is, they do not practise it; yea, the
sins of God's people are usually sins of forgetfulness and incogitancy;
as Peter would never have been so bold and daring upon the danger,
and done what he did, if he had remembered. The text saith, `When
he remembered, he wept bitterly, Luke xxii. 61. So when they
fainted under affliction: Heb. xii. 5, `Ye have forgotten the consolation which speaketh to you as children., A bad memory is the cause
of a great deal of mischief in the soul. So for distrust: Mark viii. 18, `Ye see and hear, but do not remember;, they did not actually consider
the former experience of the loaves and fishes, and so distrusted. So for murmuring and impatience: David murmured till he
`remembered the years of the right hand of the Most High, Ps. lxxvii. 10.
We find that seasonable truths give a great deal of relief and ease to
the mind in a temptation: Lam. iii. 21, `This I recall to mind, and
therefore I have hope;, whereas others are troubled with every event
of providence, because they do not remember the comforts the scripture hath provided in such a case. They that came to the sepulchre were troubled about the death and resurrection of Christ, because they
had forgotten what he had spoken to them in Galilee, Luke xxiv. 6, 8.
So when the Thessalonians were troubled at the growing of errors,
and extremely shaken in their confidence, Paul saith, 2 Thes. ii. 5, `Remember ye not how I spake of those things?, It is very observable that in many places of scripture all duty is expressed by this word
remember, as if it did necessarily imply suitable actions and affections;
so Exod. xx. 8, `Remember the sabbath-day;, as if, then, they must
needs sanctify it: so Eccles. xii. 1, `Remember thy Creator;, it is put
for all that reverence, duty, and worship which we owe to God. In
other places the link between memory and duty is plainly asserted:
Num. xv. 40, `That ye may remember to do all my commandments:, a seasonable recalling of truths doth much. You see, out of all this,
that we should not only get knowledge, but remembrance; that we
should not only faithfully lay up truths, but seasonably lay them out;
it is a great skill to do so, and we had need call in the help of the
Spirit. There are some truths that are of a general use and benefit;
others that serve for some cases and seasons. In the general, hide the
whole word in your heart, that ye may have a fresh truth to check sin
in every temptation, Ps. cxix. 11. So lay up the mercies of God that
you may be thankful; forget not all his benefits, Ps. ciii. 2; your sins,
that you may be humble: Deut. ix. 7, `Remember and forget not
how thou provokedst the Lord thy God in the wilderness;, so remarkable experiences,
`the years of God's right hand, that you may be
confident. Labour thus to get a present ready memory, that will urge
truths in the season when they do concern us.
Obs. 8. From that but a doer of the work. The word layeth out
work for us. It was not ordained only for speculation; it is a rule of
duty to the creatures. There is the `work of faith, John vi. 29; the `labour of love, Heb. vi. 1; and
`fruits worthy repentance, Mat. iii. 8.
All this work is cut out to us in the gospel—faith, love, and new
obedience. Do not content yourselves, then, with a module of truth.
The apostle calleth it, Rom. ii. 20, μόρφωσιν ἐπιστήμης, `a form of
knowledge., With a winter sun, that shineth, but warmeth not, let
not the tree of knowledge deprive you of the tree of life; work the
works of God. Faith is your work, repentance is your business, and
the life of love and praise your duty.
Obs. 9. From that shall be blessed in his deed. There is a blessedness annexed to the doing of the work of the word;Qu. `Lord,?—ED. not for the
work's sake, but out of the mercy of God. See then that you hear so that
you come within the compass of the blessing; the blessing is usually
pronounced at the time of your addresses to God in this worship. See
that your own interest be clear, that when the minister, in God's name, saith, `Blessed is he that heareth the word and keepeth it, you
may echo again to God, and bless him in your reins, for that he hath
bowed your heart to the obedience of it.
Ver. 26. But if any man among you seemeth to be religious, and
bridleth not his tongue, but deceiveth his own soul, this man's religion
is vain.
The apostle having showed the blessedness of those which are
doers of the word, lest any should seem to challenge a share in it to whom
it doth not belong, he discovereth who are hearers only, and not doers
of the word; men that do allow themselves in any known sin; and he
instanceth in the evils of the tongue.
Quest. Before I open the words any further, I shall inquire why
James doth pitch so much weight upon this one particular, it
seeming so inconsiderable in itself, and it having so little respect to
the context.
Ans. The reasons assigned in the answer will afford us so many
notes.
Reas. 1. Because this is a chief part of our respect to our neighbour,
and true love to God will be manifested by love to our neighbour.
They do not usually detract from others whom God hath pardoned.
He that saith, `Thou shalt love God, hath also said, `Thou shalt love
thy neighbour;, though the object be diverse, yet the ground for
obedience is the same; therefore the apostles usually bring this argument to unmask and discolour hypocritical persuasions; as 1 John ii. 9,
`He that saith he is in the light, and hateth his brother, is in
darkness even till now;, so 1 John iii. 17, 18, `If he shut up his
bowels from his brother, how dwelleth the love of God in him?, How
can it be imagined that those that are sensible of the love of God
should be merciless towards others? So 1 John iv. 20, `He that loveth
not his brother whom he hath seen, how can he love God whom he
hath not seen?, The good and attractiveness that is in others is an
object of the senses, and usually they make a strong impression.
Well, then, do not flatter yourselves with duties of worship, in the
neglect of duties of commerce.
Reas. 2. Because of the natural proneness that is in us to offend with
the tongue: censuring is a pleasing sin, extremely compliant with
nature. How propense the nature of man is to it I shall show you in
the third chapter. Speech is the discovery of reason; corruption soon
runneth out that way. Well, then, watch over it; the more natural corruptions are, the more care should we use to suppress them:
Ps. xxxix. 1, `I will take heed to my ways, that I offend not with my
tongue., There needeth special caution for that; and as you should
watch, so you should pray, and desire God to watch over your watching: Ps. cxli. 3, `Set a watch before my mouth, keep the door of my
lips., The awe of God is a great restraint.
Reas. 3. Because it was the sin of that age, as appeareth by his
frequent dissuasives. See ver. 19; so chap.
iii. per totum; so chap. iv.
ver. 11, &c. The note is—It is an ill sign to be carried away with
the evil of the times. It is a description of wicked men, Eph. ii. 2,
that they `walked according to the course of this world;, in the original,
κατ᾽ αἰῶνα, according to the age, as the manner of the times went.
So Rom. xii. 2: `Be not conformed to this world;,
τῷ αἰῶνι τουτῷ,
`to this age;, the meaning is, do not get into the garb of the times.
So 2 Chron. xvii. 4, `He walked after the trade of Israel., Many do so;
they walk after the fashion and trade of the country and times wherein
they live. Oh! consider, this is the sure note of a vain profession.
Sins, when they grow common, become less odious; and therefore
slight spirits commit them without remorse.
Reas. 4. Because it seemeth so small a sin, and having laid aside
grosser sins, they did the more securely continue in the practice of it.
They were not adulterers, drunkards; and therefore, flattering themselves with a show of holiness, they did the more freely censure and
detract from others. Note, indulgence in the least sin cannot stand
with grace. Your `religion is vain, if you do not `refrain your
tongue., They are miserably mistaken that hope to redeem their souls
from the guilt of one sin by abstaining from the practice of another.
Some are precise in small things, that they may be excused for nonobservance of
`the weightier things of the law;, as the stomach, when it cannot digest solid
food, naturally desireth to fill itself with water, or such light stuff as
breedeth nought but wind. The Pharisees `tithed mint and cummin, &c. Others
avoid grosser sins, and hope that it is an excuse for other corruptions that are
not so odious. We all plead, `Is it not a little one, and my soul shall live?,
Reas. 5. Because this is usually the hypocrite's sin. Hypocrites, of
all others, are least able to bridle their tongue; and they that seem to
be religious, are most free in censuring; partly because, being acquainted with the guilt of their own spirits, they are most apt to suspect others. Nazianzen saith of his father,
οὔτε τὶ τῶν πονηρῶν αὐτὸς παραδέχη—he being of an innocent and candid soul, was less apt to
think evil of others; and he giveth this reason,
βραδὺ γὰρ εἰς ὑπόνοιαν
κακοῦ, τὸ πρὸς κακίαν δυσκίνητον—goodness is least suspicious, and plain
hearts think all like themselves. Partly because they use to be much
abroad that are so little at home. Censuring is a trick of the devil,
to take off the care from their own hearts; and therefore, to excuse
indignation against their own sins, their zeal is passionate in declaiming against the sins of others. Gracious hearts reflect most upon
themselves; they do not seek what to reprove in others, but what to
lament in themselves. Partly because they are not so meek and gentle
as true Christians. When a man is sensible of his own failings, he is
very tender in reflecting upon the weaknesses of others: Gal. vi. 1, `Ye which are spiritual, restore him with meekness.,
They which are
most spiritual are most tender to set a fallen Christian in joint again,
καταρτίζετε. Partly because an hypocrite is a proud person: he would
have every one to be his own foil, and therefore he blemisheth others.
Diotrephes would be prating against John, because he `loved the preeminence, 3 John 9, 10. Partly because hypocrites are best at their
tongue, and therefore cannot bridle it. When men make religion a
talk, their way is to blemish others; it is a piece of their religion.
The Lord give you to discern into your own souls, whether these dispositions be in you or no.
Reas. 6. Because there is such a quick intercourse between the
tongue and the heart, that the tongue is the best discovery of it; and
therefore, saith the apostle, is `their religion vain, if they `cannot
bridle their tongues., Seneca said, that the speech is the express
image of the heart; and a greater than he said, `Out of the abundance of the heart the mouth speaketh., The quality of many men's religion may be discerned by the intemperateness of their language;
words are but the excrements and overflow of their wickedness. A
man may soon discern of what religion they are, saith Pareus of the Jesuits,
qui theologiam in caninam maledicentiam transferunt—that,
like angry curs, cannot pass by one another without snarling.
These reasons being premised, the opening of the verse will be the
more easy.
If any man seemeth to be religious.—To himself or others, by the
practice of some few things by worship, and some duties of the first table.
And bridleth not his tongue; that is, doth not abstain from the evils
of the tongue, such as railing, reviling, censuring, and detraction, which
latter, I suppose, is chiefly intended.
But deceiveth his own soul.—It may be understood two ways:—(1.)
Though he detract from others, yet he hath too good an opinion of
himself. Self-love is the ground of hypocrisy; they do not search
themselves, suspect themselves. Judas said last, `Master, is it I?,
They are too equal to themselves, though too severe to others. (2.)
The other sense may be, he cometh at length to flatter himself, to
deceive his own soul, as well as to seem to others.
This man's religion is vain; that is, either he maketh his graces
and the good things that are in him to be vain and unprofitable, or
rather, his religion is pretended to no purpose.
Obs. 1. Besides what I have observed already from hence, you may
collect from that seemeth to be religious, there may be religion only
in pretence and seeming. So 1 Cor. viii. 2, `If any man among you
thinketh he knoweth anything;, that is, pleaseth, flattereth himself in
the conceit of his knowledge. So Gal. vi. 3, `If any man think himself to be something, when he is nothing;, that proudly overweeneth
his own worth. Well, then, rest not in a `form of godliness, 2 Tim.
iii. 5, or in a `form of knowledge, Rom. ii. 20; in a naked speculation, or in a varnished profession. These things may carry a fair
show and semblance in the world, but are of no account before God.
Still put yourselves to this question, Am I yet beyond a hypocrite?
Be what you would seem to be.`Quod videri vis, illud esse debes.,
Obs. 2. From that bridleth not his tongue. That it is a great part
of religion to bridle the tongue. There are several evils that must be
restrained—lying, swearing, cursing, railing, ribaldry. I shall speak
of these five:—(1.) Lying. Beware of that, with all the kinds, equivocation and dissimulation. Truth is the ground of commerce. It
is a sin destructive to the good of mankind. The devil, that is, the
accuser, he is called the liar too. Oh! do not cry up a report of others,
till you have sifted it. `Report, say they, and we will report it, Jer.
xx. 10; that is, bring us anything, and we will blaze it; and so a
little water is evaporated into a great deal of steam and smoke. Crassa
negligentia dolus est, say the civilians—if you do not try it, you are
guilty. (2.) Cursing. There is corruption at the heart when the
tongue is so blistered. It is observable that when God would have
the curses pronounced upon Mount Ebal, he employed the servile
tribes about it, only Reuben was amongst them, that prostituted his
father's bed. There is seldom any blessing for them that use themselves to curses. (3.) Swearing. It is said the righteous `feareth
an oath, Eccles. ix. 2. Not only those false-mouthed oaths, but
minced oaths, and vain speeches, and peremptory asseverations in the slightest matters. Men that lavish away deep asseverations upon every
trifle are, if the matter be anything more serious, put upon that which
should be the last reserve, an oath. (4.) Bailing. I take it not only
for the gross railing, but privy defamations and whisperings to the
prejudice of others, meddling with other men's matters; as the apostles
often speak against these, so commending with a but, as the scripture
saith of Naaman, 2 Kings v. 1, `A great man, an honourable man, a
mighty man, but he was a leper., They say he is thus and thus, but,
&c.; and so wound while they pretend to kiss. They make their
praise but a preface to their reproach, which is but as an archer that
draweth back his hand, that the arrow may fly with the more force.
It was a great praise that Jerome gave Asella, Habebat silentium
loquens—she was silent when she spake; for she spake only of religious and necessary things, not meddling with others, persons or fame.
(5.) Ribaldry. Filthy `rotten communication, Col. iii. 8;
σάπρος λόγος, `filthy speaking, Eph. v. 4. Many travel under the burthen
of a profane jest. Oh! the filthy breath that cometh out of their
mouths! All foolish jesting cometh under this head. Aristotle's virtue,
εὐτραπελία, is a sin with Paul, Eph. v. 4.
Obs. 3. From that but deceiveth himself. Hypocrites come at length
to deceive themselves. A liar, by repeating his lies, beginneth to
believe them. Natural conscience is pacified with a show. It is just
with God to punish deceit with deceit. And as they cozen others, so
they deceive their own souls; as the carver fell in love with an image of
his own making, and thought it living. Hypocrisy endeth in hardness
and gross blindness, and by custom men dote upon that which at
first they knew was but paint and varnish; as if God would be as
easily mocked and deceived as men.
Obs. 4. From that this man's religion is vain. Pretended religion will
be fruitless: shows are nullities with God. Of all things, a man cannot
endure that his serious actions shall be in vain and to no purpose; for
there usually hope is more strong, and therefore the disappointment
must needs be the more vexatious. This will be no small part of
your torment in hell, to think that all your profession is come to this.
I prophesied in Christ's name, in his name I wrought miracles. I
conferred, repeated, closed with the better side, to my loss and disadvantage, and yet am I now in hell. Oh! how sad will such discourses
be in the place of torment! Oh! consider, the greater rise your hope
had, the more bruising and crushing will your fall be, as a stone that
falleth from a high place is broken to powder.
Ver. 27.—Pure religion and undefiled before God and the Father,
is this, to visit the fatherless and the widows in their affliction, and
to keep himself unspotted from the world.
Here the apostle cometh to the positive part of the trial. As he
must not do hurt, lest his religion prove vain; so he must do good,
that it may be found pure and undefiled.
From the context observe:—
Obs. Negatives in religion are not enough: he must refrain his
tongue, and he must visit the fatherless. Our duty should carry proportion with the divine grace to us. God's mercies are not only privative but positive; he doth not only bring us out of hell, but put us under an assurance of glory. It was Absalom's misery to be only
acquitted from the punishment, but not to see the king's face. God's grace is more entirely dispensed; we are taken out of a state of wrath
into a state of love. God's terms to Abraham were, to be `a shield
and an exceeding great reward;, to be a protector, and a saviour; and
to all the faithful, `a sun and a shield, Ps. lxxxiv. 11. A shield
against danger, and a sun, the cause of all vegetation, life, and blessing. Now we should imitate our heavenly Father; we should not
rest in a bare removal of evil, but be careful of that which is good:
there should be not only an abstinence from grosser sins, but
a care to maintain communion with God. The descriptions of the
word are negative and positive: `Walketh not in the counsel of the
ungodly, but walketh in the ways of the Lord, Ps. i. 1, 2; so Rom.
viii. 1, `Walk not after the flesh, but after the spirit., Some are not
drunkards, not outwardly vicious; but are they godly? Is there any
savour and power of religion? Are there any motions and feelings of
the spiritual life within their souls? God, that hateth sin, delighteth in
grace; to be less evil, at the best, will but procure you a cooler hell.
It is vulgarly observed, that the Pharisee's religion ran upon nots,
Luke xviii. 11. It is not enough to live civilly and do no man wrong;
there must be grace, and the exercise of grace. I observe, that sins
trouble the conscience more than want of grace, partly because conscience doth not use to smite for spiritual defects, and partly because
sins work an actual distemper and disturbance to reason. Oh! but
consider; he that wanteth good works is as much hated of God as the
outwardly vicious; and the barren tree is cut down as well as the
poisonous tree—if it bear no fruit as well as if it bear ill fruit. It is not
enough for a servant that he doth his master no hurt; he must do his
master's work: in the Gospel, he had not misspent his talent, but hid
it in a napkin.
But I come to the words. In the verse he presseth them to works
of charity, and an holy conversation, that so they might both show
themselves to be truly religious, and that their profession was that
pure and immaculate faith which Christian religion propoundeth.
Pure religion, and undefiled.—He doth not set down what is the
whole nature of religion, but only some particular testimonies of it.
Religion also requireth faith and worship, but the truth of these is
evidenced by charity and an holy life; and, therefore, the anti-scripturists of our days grossly pervert this place, and the scope of the
apostle, when they would make all religion to consist in these outward
acts; for the apostle is dealing with hypocrites, who pretended faith and
worship, neglecting charity.
Before God and the Father is this; that is, before God, who is the
Father of Christ, and us in him. The like phrase is used in many
other places: 2 Cor. i. 3, `Blessed be the God and Father of our Lord
Jesus Christ;, so Eph. i. 3; so Eph. v. 20, `To the God, and the
Father, in the name of our Lord Jesus Christ:, and he saith, `Before
God, that is, in his eye, and his esteem. Hypocrites may deceive men,
for they see only what is without; but God the Father judgeth
rightly. And also this is mentioned to imply the sincerity of such
Christian offices; they should be done as in the presence of God.
To visit.—Under this word by a synecdoche are comprehended all
duties of love. To visit, is to comfort them in their misery, to relieve
them in their necessities; and under this one kind of charity are comprehended all duties to our neighbour.
The fatherless and the widows.—These are specified, but others are
not excluded: there are other objects of charity, as the poor, the sick,
the captive, the stranger, which are also spoken of in scriptures. But
the fatherless and widows do most usually want relief, and are most
liable to neglect and oppression. They are often mentioned elsewhere
in scripture; as Isa. i. 17, `Judge the fatherless, plead for the widow;,
so Ps. cxlvi. 9; so Prov. xv. 25, and xxiii. 10.
In their affliction; that is, in their straits, and when most op
pressed; and this is added lest men should think their duty performed by visiting those amongst the fatherless and widows that are
rich and wealthy.
And to keep himself unspotted.—This is coupled with the former
duty, to show the inseparable connection that should be between
charity and holiness, and to show that that religion is false which
doth not teach holiness as well as charity: as Papists sever them, and
cry up charity as a merit to expiate the defect of holiness.
From the world.—The world, when it is taken in an ill sense, is
sometimes put for the men of the world, and sometimes for the lusts
of the world: 1 John ii. 15, `Whatever is in the world is either the
lusts of the eyes, the lusts of the flesh, or the pride of life., Now, to `keep ourselves unspotted from the world, is to keep ourselves from
the taint and infection of an evil example, and the prevalency and
sovereignty of worldly lusts.
Out of this verse observe:—
Obs. 1. That it is the glory of religion when it is pure: Ps. xix.,
`The commandment of the Lord is pure;, no doctrine so holy in
itself, and maketh such provision for good life. False religions are
descried by their impurity. God suffereth false worshippers to fall
into obscenities, that they may draw a just scorn upon themselves,
Rom. i. Popery is no friend to good life: pardons set at sale make way for
looseness. The true Christian religion is called `a holy faith, Jude 20. No
faith goeth so high for rewards, nor is so holy for precepts. Well, then, an
impure life will not suit with a holy faith. Precious liquor must be kept in a
clean vessel, and `the mystery of the faith, held `in a pure conscience, 1 Tim.
iii. 9. We never suit with our religion more than when the way is undefiled and
the heart pure: `Blessed are the undefiled in the way, Ps. cxix. 1; and again,
`Blessed are the pure in heart, Mat. v. 8.
Obs. 2. That a pure religion should be kept undefiled. A holy
life and a bounteous heart are ornaments to the gospel. Religion is not adorned
with ceremonies, but purity and charity. The apostle speaketh of making the
doctrine of God our Saviour comely, Titus ii. 10. It is with us either to
credit or to stain our religion: `Wisdom is, or should be, `justified of her children, Mat. xi. 19.
By the innocency of their lives they bring a glory to their way. So
also a bountiful man is an honour to his profession, whereas a
covetous man sullieth it; as the apostle saith, Rom. v. 7, `For a righteous man would one scarcely die, but for a good man would one
even dare to die., A man of a severe innocency is hated rather than
loved, but a good or bountiful man gaineth upon the hearts of others;
they would even die for him.
Obs. 3. A great fruit and token of piety is provision for the
afflicted. In the 25th of Matthew you see acts of charity fill up the
bill. Works of mercy do well become them that do expect or have
received mercy from God; this is to be like God, and we should
never come to him, or go away from him, but with somewhat of his
image in our hearts: dissimilitude and disproportion is the ground of
dislike. Now one of the chief glories in the Godhead is the unweariedness of his love and bounty: he visits the fatherless and the
widows; so should we: the spirit of our religion is forgiving; and
therefore the cruel hard heart is made by Paul a kind of `denying the
faith, 1 Tim. v. 8.
Obs. 4. Charity singleth out the objects that are most miserable.
The apostle saith, `the widows and fatherless, and that `in their
afflictions., That is true bounty when we give to those that are not
able to make requital: Luke xiv. 12-14, `When thou makest a
dinner or supper, call not thy brethren, or friends, or rich neighbours, &c. We cannot do the least duty for God but we have some
self aims. We make our giving many times to be a kind of selling, and
mind our advantage in our charity. Oh! consider, our sweetest influences should fall on the lower grounds: to visit the rich widows is but
courtesy; to visit the poor, and that in their affliction, that is charity.
Obs. 5. This charity to the poor must be performed as worship, out
of respect to God. The apostle saith to visit the fatherless is
θρησκεία, worship. A Christian hath a holy art of turning duties of the
second table into duties of the first; and in respect to man, they worship God.
So Heb. xiii, 16, `To do good, and to communicate, forget not; for with such
sacrifice God is well pleased., To do good is a duty of the second table; and
sacrifice, while it was a part of God's worship, a duty of the first. Well,
then, alms should be sacrifice; not a sin-offering, but a thank-offering to God.
This is the difference between a Christian and others, he can make commerce
worship. In common business he acteth upon reasons and principles of religion,
and whatever he doth to man, he doth it for God's sake, out of love to God, fear
of God. The world is led by interest, and they by conscience. The men of the
world are tied one to another, like Samson's foxes by their tails, by their
mutual intertwisted
interests; but they, in all their relations, do what they do as in and
to the Lord, Eph. v. 22; so Eph. vi. 1; so ver. 7, et alibi. Well,
then, we must be tender of the end and reason of our actions in civil
respects: alms is worship and sacrifice, and therefore not to be offered
to the idol of our own credit and esteem, or to be done out of private
ends, but in obedience to God, and for his glory.
Obs. 6. From that before God. True religion and profession is rather
for God's eye than man's. It aimeth at the approbation of God, not
ostentation before men. David saith, Ps. xviii. 23, `I have been
upright before thee, and kept myself from my iniquity., That is a
fruit of true uprightness, to draw all our actions into the presence of God, and to do what we do before him. So Ps. xvi. 8, `I have set
the Lord always before me., In every action he was thinking of the
eye of God; will this be an action for God's notice and approbation?
So Ps. cxix. 168, `I have kept thy testimonies; for all my ways are
before thee., He maketh that to be the reason of the integrity of his
obedience, `My ways are before thee;, under the observance and
inspection of God. Hypocrites cannot endure such thoughts. The
prodigal was for a far country, away from his father; and it is said,
Job xiii. 16, `A hypocrite will not come before him;, that is, be
under God's eye and sight.
Obs. 7. From that before God and the Father. We serve God
most comfortably when we consider him as a Father in Christ. Lord,
Lord, is not half so sweet as Our Father. Duty in the covenant of
grace is far more comfortable, not only as we have more help, but
because it is done in a sweeter relation. We are not servants, but
have received the adoption of sons. Get an interest in God, that his
work may be sweet to you. Mercies yield the more sweetness when
they come not only from a Creator, but a Father; and duties are done
with the more confidence when we can come into the presence of God,
not as servants, but sons. A servant may use greater industry and
pains than a son, and yet please less.
Obs. 8. The relieving of the afflicted and the unspotted life must
go together. As the apostle coupleth them, so doth Christ: Mat. v.
7, 8, `Blessed are the merciful, for they shall obtain mercy;, and then
presently, `Blessed are the pure in heart, for they shall see God.,
A man that is charitable and not pure, is better to others than to
himself. Goodness and righteousness are often coupled in the Old
Testament: Micah vi. 8; so Dan. iv. 27. It is strange that men should
so grossly separate what God hath joined. There are some that are `pure in their own eyes, but content themselves with a cheap and
barren profession. Others are vicious and loose, and they are all for
acts of charity and mercy; and so covetousness lurketh under the veil
of profession on the one side, and on the other men hope to recompense God for the excesses of an ill life by a liberal profusion, as if
the emptying of the purse were a way to ease the conscience. Well,
then, let the hand be open and the heart pure. You must `visit the
fatherless and the widow, and `keep yourselves unspotted from the world.,
Obs. 9. The world is a dirty, defiling thing. A man can hardly
walk here but he shall defile his garments. (1.) The very things of
the world leave a taint upon our spirits. By worldly objects we soon
grow worldly. It is hard to touch pitch and not to be defiled. We
see in other things that our minds receive a tincture from those objects
with which we usually converse. Christ prayeth, John xvii. 15, `I
pray not that thou shouldst take them out of the world, but keep them
from the evil of the world., Christ knew what a temptation it is to
live here in the midst of honours, and pleasures, and profits. It was
a happy thing that Paul could say, Gal. vi. 14, `I am crucified to
the world, and the world is crucified to me., The world hated him,
and he did not care for the world. The world is crucified to many,
but they are not crucified to it; they follow after a flying shadow.
(2.) The lusts of the world, they stain the glory and deface the excellency of your natures:
`Corruption is in the world through lust, 2 Peter i. 4. Your affections were made for higher purposes than to
be melted out in lusts. To love the pleasures of the world, it is as if
you should defile your bed with a blackamoor, and be so sick of lust
as to hug nastiness. and embrace the dung, Lam. iv. 5. (3.) The men
of the world are sooty, dirty creatures. We cannot converse with
them but they leave their filthiness upon us. The apostle saith,
2 Tim. ii. 21, `If a man purge himself from these, he shall be a vessel
of honour, sanctified and meet for the master's use., From these, that
is, from the leprosy of evil examples, for the apostle speaketh of those
vessels of dishonour that are in the great house of God, the world,
which a man cannot touch without defilement. A man cannot hold
any communion with them, but he shall be the worse for them. `These are spots in your love-feasts, Jude 12; they defile the
company.
Well, then—;(1.) Let us more and more grow weary of the world.
A man that would always live here is like a scullion that loveth to lie
among the pots. In those blessed mansions that are above, `there shall in no
wise enter anything that defileth, neither whatsoever worketh abomination, Rev. xxi. 27. There we shall have pure
company, and be out of the reach and danger of temptations. There are
no devils in heaven; they were cast out long since, 2 Peter ii. 6, and
you are to fill up their vacant rooms and places. The devil, when he
was not fit for heaven, he was cast into the world, a fit place for
misery, sin, and torment; and now this is the devil's walk. He compasseth the earth to and fro. Who would be in love with a place of
bondage? with Satan's diocese? that odd, dirty corner of the universe, where a man can hardly move back or forth, but he shall be
defiled? (2.) While we live here, let us keep ourselves as unspotted
as we can. In a place of snares, we should walk with the more care: Rev. iii. 4,
`There are a few names that have not defiled their
garments; they shall walk with me in white., There are some, though
few, that escape the taint of the world. You are kept by the power
of God; yet, in some sense, you must keep yourselves: you are to `watch, and
keep your garments, Rev. xvi. 15. You are to act faith
upon the victory of Christ, by which `he hath overcome the world, 1
John v, 4. You are to commend yourselves to God in prayer, that he
may keep and `present you faultless before the presence of his glory, Jude 24. You are to discourse upon the promises, and to work them
into your hearts by spiritual reasoning, that you may `escape the corruption that is in the world through lust, 2 Peter i. 4, and 2 Cor. vii.
1. You are to avoid communion with the lepers of the world: we
should learn a holy pride,`Discamus sanctam superbiam, et sciamus nos esse illis meliores.,—Hieron. and scorn such company. A man that
keepeth ill company is like him that walketh in the sun, tanned
insensibly. All these things you must do. It is a folly to think
that because the power is from God, therefore the care should not be
in ourselves.
CHAPTER II.
VER. 1. My brethren, have not the faith of our Lord Jesus Christ, the
Lord of glory, with respect of persons.
This chapter containeth two special admonitions, which were
very needful as the state of things then were. The first is against `respect of persons, because of outward advantages, especially in church
matters. The other is against a vain opinion and ostentation of
faith, where there was no presence or testimony of works to commend
it. He dealeth in the former admonition from the 1st verse to
the 14th. And in the latter from thence to the end of the
chapter.
In this 1st verse he propoundeth the matter to them which he
would have them to avoid, `respect of persons `because of some outward excellency, which hath no kind of affinity or pertinency at all to
religion. The sense will be most clear by a particular explication of
the words.
My brethren.—An usual compilation throughout the epistle.
Some think he chiefly intendeth in this expression the presbyters and
deacons, who had a great hand (say they) in giving every one their convenient places. But I know no reason why we should so restrain it,
it being applied in all the other passages of the epistle to the whole
body of those to whom he wrote; and here, where he dissuadeth
them from respect of persons, it seemeth to have a special respect, as
noting the equal interest of all Christians in the same Father.
Have not the faith.—Faith is not taken strictly, but more generally
for the profession of Christian religion, or the manifestations of the
grace of Christ in the souls of his people. The meaning is, have not
grace, have not religion, &c.
Of our Lord Jesus Christ.—He doth not mean the personal faith of
Christ, or, as some accommodate the expression, faith wrought by
Christ. This manner of speech doth not note the author so much as
the object. Faith of Christ, in the intent of the scripture, is faith in
Christ; as Gal. ii. 20, `I live by the faith of the Son of God;, so
Eph. iii. 12, `We have confidence, and access, by the faith of him;, so Phil. iii. 9,
`The righteousness which is through the faith of
Christ;, and so elsewhere. Now Christ is here called our Lord,
because it is the proper term for him as mediator and head of the
Church, and by virtue of our common and equal interest in him: the
head is dishonoured in the disrespect of the members.
The Lord of glory.—Some read, `The faith of the glory of Christ
with respect of persons;, that is, do not measure the glorious faith by
these outward and secular advantages, or `the faith of our glorious
Lord Jesus Christ;, for we supply the word Lord, which is but once
in the original, partly because he is called so in other places: 1 Cor.
ii. 8, `They would not have crucified the Lord of glory;, partly because
it is fitly repeated out of the context; partly because in this place
it hath the force of an argument. Christianity being a relation to
the Lord of glory, putteth honour enough upon men, though other
wise poor and despicable; and if men did believe Christ were glorious, they would not so easily despise those in whom there is the
least of Christ.
With respect of persons,
ἐν προσωπολημψίαις.—Respect of persons is
had when, in the same cause, we give more or less to any one than is
meet, because of something in his person which hath no relation to
that cause. The word properly signifieth accepting of one's face or
outside, and so noteth a respect to others out of a consideration of some
external glory that we find in them. The phrase, when it is used in
the Old Testament, is rendered by the Septuagint by
θαυμάζειν τὸ πρόσωπον,See Cartw. in Gen. xix. 21. wondering at a man's face, as being overcome and dazzled
at the beauty of it; which probably gave occasion to that expression of St Jude,
ver. 16, θαυμάζοντες πρόσωπα, which we render, `having men's persons in
admiration because of advantage., But, before we go on, we must rightly pitch
and state the offence from which our apostle dissuadeth, for otherwise
absurdities will follow. Civility and humanity calleth for outward respect and
reverence to them that excel in the world. To rise up to a rich man is not
simply evil. If all difference of persons, and respect to them, were sinful,
there would be no place for government and mastership. Therefore I shall
inquire:—
I. What respect of persons is sinful.
II. The particular abuse which the apostle taxeth and noteth in this
expression.
First, What respect of persons is sinful? There is a holy and
warrantable respect of persons either by God or men:—(1.) By God;
he is said to `accept the faces, of his people, Gen. xix. 21—;naschati
panecha, so it is in the Hebrew; and so elsewhere God is often said
to respect their persons; their persons first, and then their services.
(2.) By men, when we prefer others out of a due cause, their age,
calling, gifts, graces: yea, it is lawful to put a respect upon them be
cause of that outward glory and excellency wherewith God hath
furnished them. There is a respect proper and due to their persons,
though not so much for their own sakes as for the bounty of God to
them; as they that bowed before the ass that carried about the rites
of Isis, non tibi, sed religioni, did obeisance to the religion, not the
beast.
But then there is a vicious respect of persons, when the
judgment is blinded by some external glory and appearance, so that we cannot
discern truth or right, and a cause is over-balanced by such foreign
circumstances as have no affinity with it. Thus it is said, Lev. xix. 15, `Thou
shalt not respect the person of the poor, nor honour the mighty; but in
righteousness shalt thou judge thy neighbour., Neither swayed with foolish pity,
on the one hand, nor with respect to might, power, friendship, greatness, on the
other; as usually those are the two prejudices against the execution of justice:
either carnal pity saith, He is a poor man, or else carnal fear saith, He is a
great man; and so the outward accidents of life are rather valued than the
merits of the cause. So Deut. i. 17, `Thou shalt not respect persons in
judgment, but hear the small as well as great.,
Secondly, What is this particular offence which the apostle calleth the `having the faith of Christ in respect of persons, which was the
sin of those times? I answer—;(1.) In the general, their having too
great a care of these differences and outward regards in their church
administrations, both in their worship, and courts, and censures, as we
shall show in the next verse. In the things of God all are equal;
rich and poor stand upon the same level and terms of advantage. Our
salvation is called `a common salvation, Jude 3; and the faith of all,
for the essence and object of it, `a like precious faith, 2 Peter i. 1.
But now their respects were only carried out to those that lived in
some splendour in the world, with a manifest and sensible contempt
of their poor brethren, as if they were unworthy their company and
converse; as appeareth not only by the present context, but by chap,
i. 8, 9, where he comforteth the poor despised brethren, showing that
grace was their preferment; and 1 Cor. x. 1, from ver. 19 onward, `Every one took his own supper;, ver. 22, but
`despised the church
of God;, that is, excluded the poor, who were the church as well as
they. So that mark, there was not only a difference made between
the poor and the rich, but great reverence showed to the one, with
a proud contempt of the other. (2.) More particularly—;(1st.)
They over-esteemed the rich, doing all the grace and reverence they
could devise in the congregation and courts of judicature; yea, they
went so far as to esteem the wicked rich above the godly poor, honouring and observing those that were apt to hale them to the judgment-seats. (2d.) They debased the poor, not considering them according
to their eminency in grace and high station in Christianity; passing
by the appearance of God in them, without any mark or notice; yea,
they offered injury and contumely to them, because of their outward
abasure and despicableness, out of a proud insolence, scarce behaving
themselves towards them as men, much less as Christians.
The notes are these:—
Obs. 1. That respect of persons in religious matters is a sin. We
maybe many ways guilty of it:—(1.) By making external things,
not religion, the ground of our respect and affection. The apostle
saith, 2 Cor. v. 16, `Henceforth know we no man after the flesh;
yea, though we have known Christ after the flesh, yet henceforth
know we him no more., Knowing after the flesh is to love and
esteem any one out of secular and outward advantages. Paul, when
a Pharisee, looked for a Messiah coming in outward pomp and glory;
but being converted, he had laid aside those fleshly thoughts and
apprehensions. It is true what Solomon saith, `Wisdom with an
inheritance is good., When grace and outward excellency meet together, it maketh the person more lovely; but the ground and rise
of our affection should be grace. Love to the brethren is an evidence, but we should be careful of the reason of that love, that
we love them qua brethren, because of that of God which we see in
them. That saying of Tertullian is usual, We must not judge of
faith by persons, but of persons by faith.`Non judicamus ex personis fidem, sed ex fide personas.,—Tertul. (2.) When we do not carry
out the measure and proportion of affection according to the measures
and proportions of grace, and pitch our respects there where we find
the ground of love most eminent. David's delights were `to the saints, and the excellent of the earth, Ps. xvi. 3; that is, to those which were
most eminent among them. Some prefer a cold, neutral profession
before real grace, will not own mean Christians by any familiarity and
converse, though the power and brightness of God's image shine forth
most clearly in them. The apostle saith, 1 Cor. xii. 23, `We bestow
most honour on the uncomely parts., Those who have least of worldly
pomp and grace, if they excel in Christ, should have most of Christian
respect and honour. (3.) When we can easily make greatness a cover
for baseness, and excuse sin by honour, whereas that is the aggravation; the advantage of greatness maketh sin the more eminent and
notable. It is good to note with what freedom the scriptures speak of
wicked persons in the highest honour: Dan. iv. 17, he giveth kingdoms `to the basest of men;, the world cannot think as basely of the
children of God, but the word speaketh as basely of them. The
Turkish empire, as great as it is, saith Luther, it is but a morsel, which
the master of the house throweth to dogs.`Turcicum imperium, quantum quantum est, mica est quam paterfamilias canibus
projicit.,—Luth. David maketh it a description of a godly man, Ps. xv. 4,
`In whose eyes a vile person is contemned, but he honoureth them that fear the
Lord;, let him be
what he will be, if he be a wicked person, he is to them a vile person.
How low was that evil king in the eyes of the holy prophet! 2 Kings
iii. 14, `Were it not that I regarded the presence of Jehoshaphat, the
King of Judah, I would not look towards thee, nor see thee, (4.)
When we yield religious respects, give testimonies to men for advantage, and, under pretence of religion, servilely addict ourselves to men
for base ends; this Jude noteth in that expression, Jude 16, `Having
men's persons in admiration because of advantage., The apostle
speaketh of some heretics that were otherwise proud, but yet for advantage fawning and servile, as usually none so base-spirited as the
proud are, when it may make for their worldly profit.Ut dominetur aliis prius servit; curvatur obsequio ut
honore donetur.,—Ambros. It was observed
of our late bishops, by one of their own party,Dr Jackson in his Treatise of Faith, part ii. c. 26, p. 457. that (though they were
otherwise of a proud, insulting spirit) they were willing to take Ham's curse upon them, that they might domineer in the tents of Shem; to
be servi servorum, slaves to great men-servants, that they might bear
rule over the tribe of Levi. But to return; this is a clear respect of
persons, when men keep at a distance, and are proud to the poor servants of God, but can crouch, and comply, and do anything for profit
and advantage. It was a brave resolution that of Elihu, Job xxxii.
21, `I cannot accept any man's person; I know not to give flattering
titles, (5.) When church administrations are not carried on with an
indifferent and even hand to rich and poor, either by way of exhortation or censure. By way of exhortation: Christ died for both, and we
must have a care of both, Exod. xxx. 15; the poor and the rich were
to give the same atonement for their souls; their souls were as precious to Christ as those that glitter most in outward pomp. The
apostle saith, `We are debtors both to the bond and free., Rom. i. 14.
Christ saith to Peter, `Feed my lambs, as well as `Feed my sheep, John xxi. So for censure: Micaiah feared not Ahab, nor John Baptist Herod and the Pharisees. It was an excellent commendation that
which they gave to Christ, Mark xii. 14, `Thou carest for no man,
and regardest the person of no man, but teachest the way of God in
truth., Ah! we should learn of our Lord and Master. We are never
true ministers of Jesus Christ till we deal alike with persons that are
alike in themselves. (6.) When we contemn the truths of God be
cause of the persons that bring them to us. Usually we regard the
man rather than the matter, and not the golden treasure so much as
the earthen vessel;`Omnia dicta tanti existimantur, quantus est ipse qui dixerit,
nec tam dictionis vim
atque virtutem quam dictatoris cogitant dignitatem.,—Salvia. contra Avarit., lib. i. it was the prejudice cast upon Christ, `Is not this
the carpenter's son?, We look upon the cup rather than the liquor,
and consider not what, but who bringeth it. Matheo Langi,Hist. of Council of Trent. Edit. Lond. 1629, p. 55. Archbishop of Saltzburg, told every one that the reformation of the mass
was needful, the liberty of meats convenient, and to be disburdened
of so many commands of men just; but that a poor monk (meaning
Luther) should reform all was not to be endured. So in Christ's time
the question was common, `Do any of the rulers believe in him?, Thus you see we are apt to despise excellent things, because of the
despicableness of the instrument: `The poor man delivered the
city, (saith Solomon) `but he was forgotten, Eccles. ix. 15, 16. The
same words have a different acceptation, because of the different esteem
and value of the persons engaged in them. Erasmus observed, that
what was accounted orthodox in the fathers, was condemned as heretical
in Luther.`Compertum est damnata ut haeretica in libris Lutheri, quae in Bernardi, Augustinique libris ut orthodoxa immo et pia leguntur.,—Erasm. in Epist. ad Card. Mogunt. Thus you see how many ways in religious matters we
may be guilty of respect of persons.
Use. Oh! consider these things. It is a heinous evil, and a natural evil. We are marvellous apt to think that there is no eminency but what consisteth in outward greatness. This is to disvalue
the members of Christ; yea, to disvalue Christ himself: `He that
despiseth the poor, though they be but the common poor, `reproacheth
their maker, Prov. xvii. 5. But to despise poor Christians that are
again renewed to the image of God, that is higher; and it is highest
of all when a Christian doth despise Christians; as it is far worse for
a scholar to disvalue scholarship, or a soldier his profession, than for
other men. It is nothing so bad in worldly men, that are acquainted
with no higher glory. Oh! consider what a dishonour it is to Christ
for you to prefer mammon before him, as if wealth could put a greater
value upon a person than grace.
Obs. 2. That Jesus Christ is a glorious Lord, not only in regard of his
own person, which is `the brightness of his Father's glory, Heb. i. 3, or in
regard of his present exaltation, whereby he hath `a name above all
names, Phil: ii. 9. Not only as he enjoyeth it in himself, but as he
dispenseth it to others. He will give you as much glory as your hearts
can wish for. He putteth an honour upon you for the present. You
may be sure you shall not be disgraced by him, either in your hope;
it is such as `shall not make you ashamed., Rom. v. 5: false worshippers may be ashamed, as Baal's were, of their trust in their god, 1 Kings xviii; or of your enjoyments: you are ( made comely in his
comeliness, Ezek. xvi. 14; and the church is called `the fairest among
women, Cant. v. 9; or of your service: your work is an ornament to
you. God himself is `glorious in holiness, Exod. xv. 11. But for the
future you will always find him a Lord of glory; sometimes in this
world, after you have been a long time beclouded under disgrace, reproach, and suffering. When hair is shaven, it cometh the thicker,
and with a new increase; so, when the razor of censure hath made
your heads bare, and brought on the baldness of reproach, be not discouraged: God hath a time to
`bring forth your righteousness as the
noon-day, Ps. xxxvii. 6, by an apparent conviction to dazzle and discourage your adversaries. The world was well changed when Constantine kissed the hollow of Paphnutius, eye, that was erewhile put
out for Christ. Scorn is but a little cloud that is soon blown over.
But if Christ do not cause your enemies to bow to you, yet he will give
you honour among his people; for he hath promised to honour those
that honour him, 1 Sam. ii. 30; and he is able to do it, for the hearts
of all men are in his hands, and he can dispose of their respects at
pleasure. That sentence of Solomon intimateth that God is resolved
upon it, `A man shall be commended according to his wisdom, Prov.
xii. 8. But, however, suppose all this were not, in the next world you
shall be sure to find Christ a Lord of glory, when he cometh to put the
same glory upon the saints which the Father hath put upon himself,
John xvii. 22, 24. `In that day, as the apostle saith, `he will be
glorified in his saints, and admired in all them that believe, 2 Thes.
i. 10. It is a notable expression; not only admired in himself, but in
his saints; as if he accounted the social glory which resulteth to his
person from the glory of his children a greater honour to him than his
own personal glory. Well, then, look to your thoughts of Christ.
How do you consider him? as a Lord of glory? The apostle saith, `To them that believe, Christ is precious, 1 Peter ii. 7, in the original,
τιμὴ, an honour. They account no honour like the honour of
having relation to Christ. You will know this disposition by two
notes:—(1.) All other excellencies will be as nothing. Birth, `an
Hebrew of the Hebrews;, dignity, `a Pharisee;, moral accomplishments, `touching the law, blameless;, beauty and esteem in the world,
`if any man might have confidence in the flesh, I much more;, yet `I count all things but dung and loss, for the excellency of the
knowledge of Christ, Phil. iii. 8. (2.) All other abasures will be nothing:
πάπεινος, the `brother of base degree, may count his baseness for Christ
a preferment; let him `rejoice in that he is exalted, James i. 9. So
of Moses it is said, he `esteemed the reproaches of Christ better
treasures than the riches of Egypt, Heb. xi. 26. Mark, he did not
only endure the reproaches of Christ, but counted them treasures, to be
reckoned among his honours and things of value. So Thuanus reporteth of Ludovicus Marsacus, a knight of France, when he was led,
with other martyrs that were bound with cords, to execution, and he
for his dignity was not bound, he cried, `Give me my chains too; let
me be a knight of the same order,`Cur non et me quoque torque donas, et insignis
hujus ordinis militem creas?,—Thuan. Hist. Certainly it is an honour to be vile for God, 2 Sam. vi. 22. To a gracious spirit, nothing is base but
sin and tergiversation; disgrace itself is honourable, when it is endured
for the Lord of glory.
Obs. 3. Those that count Christ glorious will account Christianity
and faith glorious. The apostle maketh it an argument here, `The
faith of our Lord Jesus Christ, the Lord of glory., He that prizeth
the person of Christ prizeth all his relatives. As among men,
when we love a man, we love his picture, and whatsoever hath relation to him. Grace is but a ray, a derived excellency from Christ.
A Christian is much known by his esteem. What, then, do you account most excellent in yourselves or others? (1.) In yourselves.
What is your greatest honour and treasure? What would you desire
for yourselves or others? What would you part with first? Theodosius valued his Christianity above his empire. Luther said, he had
rather be Christianus rusticus than
ethnicus Alexander—a Christian
clown than a Pagan emperor. (2.) In others. Who are most precious
with you? those in whom you see most of the image of Christ? We
use to honour the servants of glorious kings: Prov. xii. 26, `The
righteous is more excellent than his neighbour., Who is the best
neighbour to you? those that fear God? and do you like them best,
when their conferences are most religious? You shall see this indefinite proverb is restrained by another, Prov. xix. 1, where Solomon
intimateth that the righteous poor man is better than his rich neighbour. There, indeed, is the trial. Communion with holy and gracious spirits is far better than the countenance and respects of a great
man to you. Oh! do not despise those jewels of Christ that lie in the
dirt and dunghill. David could see silver wings in those doves that
had lain among the pots.
Ver. 2-4. For if there come into your assembly a man with a gold
ring, in goodly apparel, and there come in also a poor man in vile
raiment; and you have respect to him that weareth the gay clothing,
and say to him, Sit thou here in a good place; and say to the poor,
Stand thou there, or sit under my footstool; are ye not then partial
in yourselves, and become judges of evil thoughts?
I have put all these verses together, because they make but one
entire sentence. The apostle proveth how guilty they were of this
evil from whence he dissuadeth them, by a usual practice of theirs in
their ecclesiastical conventions.
If there come into your assembly.—The word in the original is,
εἰς συναγωγὴν, `into your synagogue, by which some understand their
Christian assembly for worship: but that is not so probable, because
the Christian assembly is nowhere, that I can remember, expressed
by
συναγωγὴ, synagogue, but by
ἐκκλησία, church; and in the church-meeting there may be, without sin, several seats and places appointed
for men of several ranks and dignities in the world; and it is a mistake to apply the censure of the apostle to such a practice. Others
apply it to any common convention and meeting for the deciding of
controversies, establishing of public order, and disposing of the offices
of the church; and by synagogue they understand the court where
they judged all causes belonging to themselves.`Per conventum significantur coetus seu cougregationes
publicae profanae, in quibus conveniebant Christiani ut justis legibus et arbitris domesticas vel politicas communesque
lites dirimerent.,—Hevar. in loc. Austin seemeth to incline to this sense for one part of it, namely, for a meeting to
dispose of all offices that belonged to the church, which were not to be
intrusted to men according to their outward quality, but inward
accomplishments;`Nec sane, quantum arbitror, putandum est leve esse peccatum in personarum acceptione habere fidem Domini nostri Jesu Christi, si illam distantiam sedendi
ac standi ad
honores ecclesiasticos referamus; quis enim ferat eligi divitem ad sedem honoris ecclesiae,
contempto paupere instructiore atque sanctio re.,—Aug. Epist. 29. there being the same abuse in fashion in the primitive times which, to our grief, hath been found among us, that men
were chosen and called to office out of a respect to their worldly lustre
rather than their spiritual endowments, and the gold ring was preferred before the rich faith, a practice wholly inconsonant with
Christian religion and with the dispensation of those times; God
himself having immediately called fishermen, and persons otherwise
despicable, certainly of little note and remark in the world, to the
highest offices and employments in the church. If we take the words
in this restrained sense, for a court or meeting to dispose of ecclesiastical
offices and functions, the context may be accommodated with a very
proper sense, for, according to their offices, so had they places in all
church-meetings; and therefore the apostle Paul useth that phrase, `He that occupieth the room of the unlearned, 1 Cor. xiv. 16; or, as
it is in the original, τόπον ἰδιώτου, the place of the private person.
The elders they sat by themselves,`President probati quique seniores, honorem istum non pretio sed testimonio adepti.,—Tertul. in Apol. then others that were more learned,
then the ignorants; the church herein following the custom of the
synagogue, which (as the author of the Comment upon the Epistles,
that goeth under the name of Ambrose, observeth) was wont to place
the elders in chairs, the next in rank on benches, the novices at their
feet on mats;`Synagogae traditio est ut sedentes disputent, seniores dignitate in cathedris, sequentes
in subselliis, novissimi in pavimento super mattas.,—Ambros. in primam ad Cor. and thence came the phrase of `sitting at the feet, of
any one for a disciple, as it is said Paul was `brought up at the feet
of Gamaliel., And for the women, Grotius telleth us, that the first
place was given to the widows of one man, then to the virgins, then
to the matrons.`Primus locus viduis univiris, proximus virginibus, deinde matronis.,—Grot. in loc. Now, because they assigned these places preposterously, out of
a regard of wealth rather than grace, and said to the rich, `Sit thou here, καλῶς,
honourably, and to the poor, however qualified, `Stand thou there, or sit at my
feet, the place of learners and idiots, the apostle doth with such severity tax
the abuse, to wit, their carnal partiality in distributing the honours of the
church. Thus you see the context will go on smoothly. But I must not limit the
text to this one use of the court or synagogue; and therefore, if we take in the
other uses of deciding all causes and differences between the members of the Church, &c., every passage in the context
will have its full light and explication; for the apostle speaketh of
judging, and of such respect of persons as is condemned by the law,
ver. 9, which is an accepting of persons in judgment, Lev. xix. 5.
And therefore I understand this synagogue of an assembly met to do
justice. In which thought I am confirmed by the judgment and reasons of a late learned writer,Herbert Thorndike, in his book of the Right of the Church in a Christian State,
printed at London, 1649. See pp. 38, 39. who proveth that it was the fashion
of the Jews to keep court in their synagogues; and therefore do we
so often read those phrases. Mat. x. 17, `They shall scourge you in
their synagogues;, Acts xxii. 19, `Beaten in every synagogue;, Acts
xxvi. 11, `I punished them in every synagogue, because, as he saith,
where sentence was given, there justice was executed; and it is probable that, being converted to Christianity, they still held the same
course. And it is very notable, which he quoteth out of Maimonides,
Sanhedrim, cap. 21, `That it is expressly provided by the Jews,
constitutions, that when a poor man and a rich plead together, the
rich shall not be bidden to sit down, and the poor stand, or sit in a
worse place, but both sit, or both stand:, which is a circumstance
that hath a clear respect to the phrases used by the apostle here; and
the rather to be noted, because our apostle writeth to `the twelve
tribes, Hebrews by nation, with whom these customs were familiar
and of known use. So that out of all we may collect that the synagogue here spoken of is not the church assembly, but the ecclesiastical
court or convention for the decision of strifes, wherein they were not
to favour the cause of the rich against the poor; which is an explication that cleareth the whole context, and preventeth the inconveniences of the received exposition, which so far pleadeth the cause
of the poor as to deny civility and due respect to the rich and
honourable in Christian assemblies.
A man with a gold ring, χρυσοδακτύλιος,
`a gold-fingered man,
that is the force of the original word. The gold ring was a badge of
honour and nobility; therefore Judah had his signet, Gen. xxxviii.
18-25; and Pharaoh, as a token that Joseph was promoted to honour, `took off his ring from his hand and put it upon Joseph's, and arrayed
him in vestures of fine linen, Gen. xlii. So Ahasuerus dealt with
Mordecai, Esther viii. 8.
In goodly apparel.—This also was a note of dignity: Gen.
xxvii. 15, `Rebecca took the goodly garment of her son Esau;, by
which some understandLightfoot in Gen. the gorgeous priestly ornaments which be
longed to him as having the birthright. So when the prodigal
returned, the father, to do him honour, calleth for the best robe and
a ring; some marks and ornaments of honour which were put on upon solemn days.
But the luxury of after-times made the use more common. It is said of the rich
man in the Gospel, Luke xvi. 19, that he was `clothed in purple and fine linen,
and fared deliciously every day.,
A poor man in vile raiment.—In the original,
ἐσθῆτι ῥυπαρᾷ,
`filthy,
sordid raiment;, it is the same word which the Septuagint use in
Zech. iii. 3, 4, where mention is made of the high priest's `filthy
garments, which was a figure of the calamitous state of the church;
where the Septuagint have
ἱμάτια ῥυπαρά.
And you have respect to him that weareth the gay clothing.—Ἐπιβλέπειν; is to gaze and observe with some admiration and special
reverence.
Sit thou here in a good place, καλῶς, `in an honourable or worthy
place;, and so it noteth, either the rash disposal of the honours of
the church into their hands, or the favouring of them in their cause,
as before.
Stand thou there, or sit under my footstool.—Expressions of
contempt and disrespect. Standing or sitting at the feet was the
posture of the younger disciples. Sometimes standing is put for
those that stood upon their defence; as Ps. cxxx. 3, `If thou shouldst
mark what is done, who can stand?, that is, in curia, in court, as those that
make a bold defence. So Eph. vi. 13, `Take the armour of God, that you may be
able to withstand in the evil day, and when you have done all, to stand;, that
is, before God's tribunal: it is an allusion to the posture of men in courts.
This different respect of poor and rich bringeth to my mind a passage of
Bernard, who, when he chanced to espy a poor man meanly apparelled, he would say
to himself, Truly, Bernard, this man with more patience beareth his cross than
thou: but if he saw a rich man delicately clothed, then he would say, It may be
that this man, under his delicate clothing, hath a better soul than thou hast
under thy religious habit. An excellent charity, and a far better practice than
theirs in the text, who said to him in the goodly raiment, `sit, to the poor,
`stand., To the rich they assigned `a good place, but to the poor the room
`under the footstool.,
Are ye not partial in yourselves?—This clause is severally rendered, because of the different significations of the word
διακριθῆτε.
Some turn it without an interrogation, thus, `Ye were not judged in
yourselves, but, &c.; as if the sense were—Though they were not
judged themselves, yet they judged others by these inevident signs.
But it is better with an interrogation; and yet then there are different
readings. Some thus, `Are ye not condemned in yourselves?, that
is, do not your own consciences fall upon you? Certainly the
apostle applieth the fact to their consciences by this vehement and
rousing question; but I think
διακριθῆτε must not be here rendered
condemned. Others thus, `Have ye not doubted or questioned the
matter in yourselves?, for that is another sense of the word in the
text. But here it seemeth most harsh and incongruous. Another
sense of the word is, to make a difference; so it is often taken:
διακρινόμενοι, `making a difference, Jude 22;
οὐδὲν διεκρίνε, `He put
no difference, Acts xv. 9; and so it may be fitly rendered here, `Have ye not made a difference?, that is, an unjust difference, out of
carnal affection, rather than any true judgment. And therefore, for
more perspicuity, we explain, rather than interpret, when we render,
Are ye not partial? It is an appeal to their consciences in making
such a difference: Are ye not counterpoised with perverse respects?
Many times we may know the quality of an action by the verdict of
conscience. Is not this partiality? Doth not conscience tell you it is
making a difference which God never made? Sins directly disproportionate to our profession are against conscience, and in such
practices the heart is divided. There are some disallowing thoughts
which men strive to smother.
And become judges of evil thoughts.—From the running of the words in our translation, I should have guessed the sense to be this,
That by these outward appearances of meanness and greatness in the
world, they judged of men's hearts; which is here expressed by what
is most transient and inward in the heart, the thoughts. But this
κριταὶ διαλογισμῶν πονηρῶν, is to be taken in quite another sense.`Genetivus hic non est objecti, sed attributi.,—Grot.
The meaning is, you altogether judge perversely, according to the rule
of your own corrupt thoughts and intentions. Their esteem and their
ends were not right, but perverted by carnal affections. They esteemed
outward pomp above spiritual graces, which was contrary to reason
and religion; and they proposed to themselves other ends than men
should do in acts of choice and judicature. They had men's persons
in admiration, because of advantage; and did not weigh so much the
merits of the cause, as the condition of the persons contending.
From these verses, besides the things touched in the
explication, you may observe:—
Obs. 1. That men are marvellous apt to honour worldly greatness.
To a carnal eye nothing else is glorious. A corrupt judgment tainteth
the practice. A child of God may be guilty of much worldliness, but
he hath not a worldly judgment. David's heart went astray; but his
judgment being right, that brought him about again, Ps. lxxiii.: compare the whole psalm with the last verse,
`It is good for me to draw
nigh to God., Moses, uprightness and love to the people of God
was from his esteem: Heb. xi. 26, `Esteeming the reproach of Christ, &c. When men have a right esteem, that will make them prize
religion, though shrouded under poor sorry weeds; but when their judgments and
conceits are prepossessed and occupied with carnal principles, nothing seemeth
lovely but greatness, and exalted wickedness hath more of their respect than
oppressed grace. But you will say—May we not show honour and respect to men
great in the world if they are wicked?
I answer—There is a respect due to the rich, though wicked; but
if it be accompanied with a contempt of the mean servants of God, it
is such a partiality as doth not become grace. More particularly, that
you may not mistake in your respects to wicked men, take a direction
or two:—(1.) Great men in the world must have respect due to their
places, but the godly must have your converse and familiarity: `My
delight is in the excellent of the earth, Ps. xvi. 3. A Christian can
not delight in the converse of a wicked man so as he can in the children
of God; besides that the object in the eye of grace hath more loveliness, there is the advantage of sweet counsels and spiritual communion: `Comforted by the mutual faith of you and me., Rom. i. 12. (2.)
You must be sure not to be ashamed of the meanest Christians, to
vouchsafe all due respects to them. Onesimus was a mean servant,
yet, when converted, Paul counted him `above a servant, as a brother, Philem. 16. So the messengers of the churches are called
`the glory
of Christ, 2 Cor. viii. 23, such as Christ will boast of. Christ is
ashamed of none but those that are ashamed of him: it is glory enough
in the eye of Christ and grace that they are holy. (3.) You must
own them for brethren in their greatest abasures and afflictions, as
Moses did the people of God, Heb. xi. 25. (4.) Be sure to drive on no self-design in your respects; be not swayed by a corrupt aim at
advantage: this will make us take Egyptians for Israelites, and perversely carry out our esteem. It chiefly concerneth ministers to mind
this, that they may not gild a potsherd, and comply with wicked
men for their own gain and advantage: it is a description of false
teachers, 2 Peter ii. 3, `Through covetousness they shall, with feigned
words, make merchandise of you: `they apply themselves to those
among whom they may drive on the trade best; not to the saints, but
to the rich, and soothe up them; where there is most gain, not where
most grace: Hosea vii. 3, `They made the rulers glad with their lies.,
Obs. 2. From that are ye not partial? He urgeth them with a
question. To bring us to a sense of things, it is good to put questions
to our consciences, because then we do directly return upon our own
souls. Soliloquies and discourses with yourselves are of excellent advantage: Ps. iv. 4,
`Commune with your own hearts, and be still., It is a hard matter to bring a man and himself together, to get him
to speak a word to himself. There are many that live in the world
for a long time—some forty or fifty years—and all this while they
cannot be brought to converse with their own hearts. This questioning of conscience will be of use to you in humiliation, faith, and
obedience. (1.) In your humbling work. There are several questions
proper to that business, as in the examination of your estate, when
you bring your ways and the commandment together, which is the
first rise of humiliation: you will find the soul most awakened by
asking of questions. Oh!, what have I done?, Jer. viii. 6. Do
I walk according to the tenor of this holy law? Can I say, `My
heart is clean?, Prov. xx. 9. Then there is a second question: When
guilt is found out concerning the rigour of the law, and the sureness
of wrath, every violation is death: will God be partial for thy sake?, His jealousy shall smoke against that man that saith, I shall have
peace, though I walk in the way of mine own heart, Deut. xxix. 19.
Then there are other questions about the dreadfulness of wrath: Ezek.
xxii. 14, `Can my heart endure, and my hands be made strong, in the
days that God shall deal with me?, Shall I be able to bear up under
torments without measure and without end? Can I dwell with those
devouring burnings? Then there is a fourth question, after a way of
escape: `What shall I do to inherit eternal life?, Acts xvi. 30;
or, as it is in the prophet, `Wherewith shall I come before God?,
Micah vi. 8. With what recompense shall I appease his angry justice? Thus you see the whole business of humiliation is carried on
in these interrogative forms. (2.) For the work of faith, these questions are serviceable, partly to quicken the soul to the consideration
of the offer of God; as when the apostle had disputed of free justification, he enforceth all by a question,
`What shall we then say to these
things?, Rom. viii. 31. Soul, what canst thou object and urge against
so rich mercies? Paul, all the while before, had been but drawing
the bow,^ now he letteth fly the arrow. `What shall we say?, Partly
because it maketh us more sensible of the danger of not believing: Heb.
ii. 3, `How shall we escape if we neglect so great salvation?, If I
neglect God's second offer, what will become of me? Thus it is an
help to the work of faith. (3.) In the work of obedience these questions are serviceable; as when a temptation is like to carry it in the
soul, it is good to come in with a smart question: Gen. xxxix. 9, `How
can I do this wickedness, and sin against God?, So if the heart drive
on heavily in duties of worship, `Offer it now to the governor; would
he accept it at my hands?, Mal. i. 8. Would I do thus to an earthly
prince in an earthly matter? Thus you see questions are of singular
use in every part of the holy life. Be more frequent in them; and in
every matter take occasion to discourse with your own souls.
Obs. 3. From that judges of evil thoughts. Evils begin first in the
thoughts: Mat. xv. 19, `Out of the heart proceed evil thoughts;,
that is in the front of that black roll. Affections pervert the thoughts,
and thoughts stain the judgment. Therefore, when God would
express the wickedness of the old world, he saith, `The imagination
of their thoughts were evil, Gen. vi. 5. The reason of atheism is
blasphemy in the thoughts: Ps. x. 4, `All their thoughts are that
there is no God., The reason of worldliness is some wretched
thought that is hidden in the bosom: Ps. xlix. 11, `Their inward
thought is that their houses shall continue for ever., You see, then,
there is reason why you should go to God to cleanse your spirits
from evil thoughts, why you should be humbled under them, why
you should watch against them: Isa. lv. 7, `Let the wicked man
forsake his way, and the unrighteous man his thoughts, and return
unto the Lord., Mark, not only his way, but his thoughts. Trace
every corrupt desire, every inordinate practice, till you come up to
some inward and hidden thought. There are implicit thoughts, and
thoughts explicit: explicit are those that are impressed upon the
conscience, and are more sensible; implicit are those which the scripture calleth
`hidden thoughts, and the `sayings of the heart., Though the desires, purposes, actions, are according to them, yet we
do not so sensibly discern them; for they are so odious, that they
come least in sight. Many such there are; as this was the hidden
thought implied in the text, that wealth is to be preferred before
grace; and that made them judge so perversely. It is good therefore
to wait upon the word, which `discovereth the thoughts and intents
of the heart, Heb. iv. 12, that upon every experience you may refer
things to their proper head and cause: sure there hath been a vile
thought in me, that there is no God; that the world is for ever; that
riches are better than grace; that the pleasures of sin are better than
the hopes of life, &c. It is good to interpret every action, and to
observe the language that is couched in it; your lives do but speak
out these thoughts.
Obs. 4. That this is an evil thought, that men are to be valued by
their outward excellency. It is against the dispensation of God, who
putteth the greatest glory upon those that are of least account and
esteem in the world. It is against the nature of grace, whose glory
is not sensible, obvious to the senses, but inward and hidden:^ Ps.
xlv. 13, `The king's daughter is all glorious within., A Christian's inside is best; all the world's glory is in show, fancy, and appearance:
Agrippa and Bernice `came with great pomp, Acts xxv. 23,
μετὰ πολλῆς φαντασίας, with much show and fancy. Painted things have
a greater show with them than real. Nazianzen saith, the world is Helena without, and
Hecuba within: there is nothing answerable to
the appearance; but now grace is under a veil, `it doth not appear
what we shall be, 1 John iii. 2. Thus Cant. i. 6, the church is said
to be `black, but comely;, full of spiritual beauty, though outwardly
wretched, and deformed with afflictions; which is there expressed by
two similitudes, like `the tents of Kedar, and the curtains of Solomon., The tents of Kedar: the Arabians lived in tents, which were but
homely and slender in comparison of city buildings, obscure huts,
sullied and blacked with the weather, but rich within, and full of
costly utensils; therefore we hear of `the glory of Kedar, Isa.
xxi. 16. And Solomon's curtains may possibly signify the same thing.
Josephus saith, Solomon had Babylonian curtains, of a baser stuff
and work, to hide the curious imagery that was carved on the marble
walls. The greatest glory is within the veil: `The hidden man of
the heart, is an ornament `of great price, 1 Peter iii. 4. And as it is
against the nature of grace, so it is against all right reason: we do
not use to judge so in other cases: we do not prize a horse for the gaudry
of his saddle and trappings, but for his strength and swiftness. That
painter was laughed at who, because he could not draw Helena fair,
drew her rich. We do not therefore judge it a good sword because
it hath a golden belt. Well, then, if it be against providence, and
grace, and reason, go by a wiser rule in valuing things and persons
than outward excellency: do not think that faith best which the ruler
professeth, John vii. 48, nor those persons best that glitter most with
worldly lustre. Christ cometh often in a disguise to us, as well as the
Jews—to us in his poor members.
Ver. 5. Hearken, my beloved brethren, Hath not God chosen the
poor of this world rich in faith, and heirs of the kingdom which he ha*h
promised to them that love him?
In this verse the apostle urgeth another argument against respect
of persons: you will despise those whom God, out of his wise ordination, hath called to the greatest honour. He instanceth in a threefold
dignity which the Lord putteth upon the godly poor: they are elected
of God, rich in faith, and heirs of the kingdom.
Hearken, my beloved brethren.—He exciteth their attention, and still
giveth them the loving compellation which he had formerly used. In
all grave and weighty matters, it is usual in the scripture to preface
and premise some craving of attention: `He that hath an ear to
hear let him hear, Mat. xiii. 9; so James in the council of Jerusalem:
Acts xv. 13, `Men and brethren, hearken unto me., Here the apostle
useth this preface, partly to stir them up to consider the dispensation
proper to that age. So 1 Cor. i. 26, `Behold your calling, brethren,
not many wise, not many mighty, &c.; that is, seriously consider the
matter of God's calling in these times. Partly because he is about
to urge a warm argument against the perverseness of their respects,
and when the matter concerneth our case, it calleth for our best
attention.
Hath not God chosen? that is, by the special designment of grace
he hath singled out the poor to be heirs of life. You will find it so
always, for the most part, but in those times especially. Partly to
confute the pride of great persons, as if God should respect them for their outward dignity. The first choice that God made in the world
was of poor men; and therefore do we so often read that the poor received the gospel; not only the poor in spirit, but the poor in purse.
God chose fishermen to preach the gospel, and poor persons to receive
it: few were won that were of any rank and quality in the world;
and partly that we might not think that wonderful increase and
spreading of the gospel to come to pass by the advantage of human
power, fleshly aids and props, but by the virtue of divine grace.
The poor of the world; that is, in regard of outward enjoyments:
1 Tim. vi. 17, there he speaketh of `the rich of this world., There
is another world that hath its riches, but they that have estate there
are usually poor and despicable. The saints are described to be those
that have not their hopes in this world, 1 Cor. xv. 19, or poor in
this world; that is, in the opinion of the present world they are vile
and abject.
Rich in faith.—So they may be said to be two ways: Either in
regard of high measures and raised degrees of faith; as Abraham
was said to be `strong in faith., Rom. iv. 20, or that woman, Mat. xv. 28, `O woman! great is thy faith., So when the apostle presseth them
to a spiritual abundance in gifts and graces, he saith, Col. iii. 16, `Let the word of God dwell in you,
πλουσίως, richly., Or rich, in opposition to worldly poverty, as noting the recompense that is made up
to them for their outward poverty in their hopes and privileges. And
mark, God is said to `choose rich in faith;, that is, `to be rich in faith., It is such am expression as is used
Rom. viii. 29, `He hath chosen
us like his Son;, that is, `to be like his Son;, which is plainly averred
by the apostle, Eph. i. 4, `He hath chosen us in him that we might
be holy:, not because we are good, but that we might be good. This
place cannot be urged for the foresight of faith; for as he chose us
rich in faith, so he chose us heirs of glory: and therefore it doth not
note the reason of God's choice, but the end; not that they were so,
but that they might be so.
Heirs of the kingdom.—Glory is often set out by a kingdom, and
the faithful as princes under years.
Which he hath promised.—Promises of this nature are
everywhere: Prov. viii. 17, `I love them that love me;, so Exod. xx. 6, `Showing
mercy to thousands of them that love me.,
To them that love him.—Why this grace is specified, see the reasons
alleged in the explication and notes of the 12th
verse of the first chapter. Only observe the order used by the apostle; first he placeth
election, then faith, then love.
The notes are these:—
Obs. 1. That oftentimes God chooseth the poor of this
world. The lion and the eagle are passed by, and the lamb and the dove chosen
for sacrifice. The gospel, that was `hidden from the wise and prudent, was
revealed to babes, Mat. xi. 25. This God doth, partly to show the glory of his
power in preserving them, and truth amongst them,`Adverte coeleste consilium: non sapientes aliquos, non divites, non nobiles, sed
piscatores et publicanos, quos dirigeret, elegit; ne traduxisse potentia, redemisse divitiis,
nobilitatisque auctoritate traxisse aliquos videretur, et veritatis ratio, non disputationis
gratia, praevaleret.,—Ambr. in Luc., cap. 6, sec. 3. that were not upheld by worldly props. The church is called `the
congregation of the poor, Ps. lxxiv. 19; a miserable sort of men, that
were destitute of all worldly advantages. Usually he showeth his
power by using weak means. Moses, hand was made leprous before
it wrought miracles, Exod. iv. Jericho was blown down with rams,
horns, and Goliah slain with a sling and a stone. Partly because
God would show the riches of his goodness in choosing the poor. All
must now be ascribed to mercy. At the first God chose the worst
and the poorest, which was an argument that he was not moved with
outward respects; the most sinful and the most obscure,`Noluit prius eligere senatores, sed piscatores, magna artificis misericordia! Sciebat
enim quia si eligeret senatorem, diceret senator, dignitas mea electa est, &c. Et paulo
post.—Da mihi, inquit, istum piscatorem, veni tu pauper, sequere me, nihil habes, nihil
nosti, sequere me.,—Aug. Ser. xix. de Verb. Dom. `that all
flesh might glory in the Lord, 1 Cor. i. 28. A thief was made the
delight of paradise, and Lazarus taken into Abraham's bosom. Those
that had not the least pretence of glorying in themselves are invited
to grace. Partly because God would discover his wisdom by making
up their outward defects by this inward glory. Levi, that had no portion among his brethren, had the Lord for his portion. God is
wanting to no creature; the rich have somewhat, and the poor have `the favour of his people, Ps. cvi. 4, special mercies. The buyers,
and sellers, and money-changers were whipped out of the temple; the
rich have least interest there. Partly that the members might be
conformed to the head, the saints to Christ, in meanness and suffering:
Zech. ix. 9, `Thy king cometh unto thee poor., Partly because poverty is a means to keep them upright; riches are a great snare. The
moon is never eclipsed but when it is at the full. Certainly God's people are then in most danger. They say the sun never moveth
slower than when it is highest in the zodiac. Usually men are
never more flat in duty and dead in service than when mounted high
in worldly advantages. A pirate never setteth upon an empty vessel:
the devil is most busy in the fulness of our sufficiency. Those that
were taken up with the pleasantness of the country, and saw it fit for
sheep, would not go into Canaan. The disciples pleaded, `Lord, we
have left all things, and followed thee;, as if the keeping of an estate,
and the keeping of Christ were hardly compatible. Well, then—(1.)
You that are poor, bless God; it is all from mercy that God should
look upon you. It is a comfort in your meanness; rejected by the
world, chosen by God. He that is happy in his own conscience
cannot be miserable by the judgment of others: Isa. lvi. 3, 4, `Let not
the eunuch say, I am a dry tree; for I will give him an everlasting
name., Be not discouraged, though outwardly mean. The poor man
is known to God by name: Luke xvi., he hath a proper name, Lazarus;
whereas the rich man is called by an appellative name. Among
men it is^ otherwise. Divitum nomina sciuntur, pauperum nesciuntur,
saith Cajetan. However we forget the poor, we will be sure to remember the rich man's name and title. (2.) You that are rich,
consider this is not the favour of God's people; be not contented with
common bounty. You may have an estate, and others may have
higher privileges. As Luther,`Valde protestatus sum me nolle sic ab eo satiari.,—Luth. profess that you will not be contented so; you will not be quiet till you have the tokens of his special
mercy.
Obs. 2. There are poor in this world, and poor in the world to
come. Dives, that fared deliciously every day, and was clothed in fine
linen, yet wanted a drop to cool his tongue. Desideravit guttam,
saith Austin, qui non dedit micam; he wanted a drop, that would not
give a crumb: Isa. lxv. 13, 14, `Behold my servants shall eat, but ye
shall be hungry; behold my servants shall drink, but ye shall be
thirsty: they shall rejoice, but ye shall be ashamed., Ye are left to
your choice, to be rich in this world, but poor in the world to come;
though here you swim and wallow in a sea of pleasures, yet there you
may want a drop to cool your tongue.
Obs. 3. The poor of this world may be spiritually rich. The apostle's riddle is made good, 2 Cor. vi. 10,
`As having nothing, yet possessing
all things;, nothing in the world, and all in faith.
Obs. 4. Faith maketh us truly rich; it is the open hand of the soul, to
receive all the bounteous supplies of God. If we be empty and poor,
it is not because God's hand is straitened, but ours is not opened. A
man may be poor notwithstanding the abundance of wealth: it putteth
a difference between you and others for a while, but in the grave `the
poor and the rich meet together, Job iii. 19; that is, are all in the
same estate without difference. In the charnel-house all skulls are
in the same case, not to be distinguished by the ornaments or abasures of
temporal life. It is grace alone that will make you to excel for ever.
Nay, riches cannot make you always to differ in this world: `They take
to themselves wings, and fly away, Prov. xxiii. 5. Well, then, you
that are poor, do not envy others, plenty; you that are rich, do not
please yourselves in these enjoyments. Istae divitiae nec verae sunt, nec
vestrae—they are neither true riches, neither can you always call them
your own.
Obs. 5. The Lord loveth only the godly poor. There are a wicked
poor whose hearts are ignorantly stubborn, whose lives are viciously
profane. Christ saith, `Blessed are the poor, for yours is the kingdom
of God, Luke vi. 20. In the evangelist Matthew it is explained,
1 Blessed are the poor in spirit, Mat. v. 3. David saith, `The abjects gathered themselves against me, Ps. xxxv. 15. Many times
men of that quality are malignant opposites to the children and cause
of God, saucy dust, that will be flying in the faces of God's people;
and their rage is the more fierce because there is nothing of knowledge, politic restraints, and civil or ingenuous education, to break the
force of it.
Obs. 6. All God's people are heirs; they are heirs, they are but heirs.
They are heirs; that cometh to them by virtue of their sonship: Rom.
viii. 17, `If children, then heirs, heirs of God, and joint-heirs with
Christ, Jesus Christ was the natural son and the natural heir; and
we, being adopted sons, are adopted heirs. He is called, Heb. i. 2, `the heir of all things;, and he hath invested us with his own privileges. Do but consider what an heir a child of God is, one that is
received into the same privileges with Christ; and therefore the apostle
saith, he is a `joint-heir., In a spiritual manner, and as we are capable,
we shall possess the same glory that Christ doth. Again, they are heirs whose right is indefeasible. Men may appoint heirs, and alter
their purpose, especially concerning adopted heirs; but God never
changeth. In assurance of it we have earnest, 2 Cor. i. 22, and we
have first-fruits, Rom. viii. 23. We have earnest to show how sure,
we have first-fruits to show how good, our inheritance is; a taste how
good, and a pledge how sure. Well, then, you that have tasted of
the grapes of Eshcol, have had any sense of your adoption, you may
be confident God will never alter his purposes of love. Again, they
are heirs that not only look to inherit the goods of their heavenly
Father, but his person. God doth not only make over heaven to you,
but himself: `I will be your God;, quantus quantus est, God is yours.
So Ps. xvi. 5, `The Lord is the portion of mine inheritance., Again,
they are heirs that possess byQu. `in, or `during,?—ED. their father's lifetime. Men give their
estates to us when they can possess them no longer. But this is our
happiness, that God and we possess it together; and therefore it is
said, `glorified with him., Again, they are heirs to an estate that
will not be diminished by the multitude of co-heirs. Many a fair
stream is drawn dry by being dispersed into several channels; but
here, the more the greater the privilege. What a happiness is it to
enjoy God among all the saints! They `shall sit down with Abraham, and Isaac, and Jacob., We may jointly inherit without envy.
The company is a part of the blessing: it is one of the apostle's motives, `Ye are come to an innumerable company of saints and
angels, Heb. xii. 22, 23. It was a foolish question, that, `Who shall be
greatest in the kingdom of heaven?, Mat. xviii.; for when God is all in
all, he will fill up every vessel. Such a question suiteth with our present
state; but in glory, as there is no sin to provoke such curiosity, so
there is no want to occasion it. They are but heirs: alas! now they
groan and wait for the adoption, Rom. viii. 23, that is, for the full enjoyment of the privileges of it. So 1 John iii. 2, `We are the sons
of God, but it doth not appear what we shall be;, we have a right,
but not full possession. Hope cannot conceive what the estate will
be when it cometh in hand. There is much goodness laid out, but
more laid up, Ps. xxxi. 19. It is observable that all Christian privileges are spoken of in scripture as if they did not receive their
accomplishment till the day of judgment. I have spoken already of
adoption, that the saints wait for it. For justification, then, we shall
know the comfort of it; when Christ, in his solemn and most imperial
day, in the midst of the triumph of his justice, shall remember only
the services, and pass by the sins, of the faithful. Then shall we know
the meaning of that promise, `I am he that forgiveth your iniquities,
and will remember your sins no more., Our comfort now is mixed,
and we are often harassed with doubts and fears; but when our pardon is solemnly proclaimed before all the world, then shall we indeed
know what it is to be absolved. Therefore the scripture speaketh as
if an act for our justification were only passed then: Acts iii. 19, `Repent, that your sins may be blotted out, when the times of refreshing
shall come from the presence of the Lord., And possibly that may
be the reason of that expression that intimateth forgiveness of sins
in the world to come: Mat. xii. 32, `It shall never be forgiven, in this world, or in the world to come;, i.e., an act of pardon can neither
now be really passed, or then solemnly declared. So for redemption:
we shall not understand that privilege till we are redeemed from death
and the grave, and have a full and final deliverance from all evils;
therefore we are said to `wait for the redemption of our bodies., Rom.
viii. 23, and `lift up your heads, for your redemption draweth nigh, Luke xxi. 28. And that possibly may be the reason why the apostle,
when he numbereth up the fruits of our union with Christ, he putteth
redemption last, 1 Cor. i. 30. Here we have righteousness, wisdom,
grace, but in the world to come we have redemption; therefore, the
day of the Lord is called `the day of redemption, Eph. iv. 30. So also for
union with Christ; it is begun here, but so often interrupted, that it is rather an absence than a union: 2 Cor. v. 6,
`Whiles
we are at home in the body, we are absent from the Lord., The apostle
speaketh so, because we do not so freely enjoy the comforts of his presence. So Phil. i. 23,
`I desire to be dissolved, and to be with Christ;,
a Christian is with Christ here, but rather without him. Then shall
we know what it is to be with him, when we shall in body and soul
be translated into heaven, and be always in his eye and presence. So
for sanctification: there is so much of the old nature remaining, that
there is scarce anything of the new; and therefore the day of judgment is called
παλιγγενεσία, the regeneration, Mat. xix. 28; that is,
the time when all things are made new, when we come to be settled
in our everlasting state; and that may be the occasion of the apostle's expression, 1 Thes. iii. 13,
`Sanctified at Christ's coming., Thus you
see, in all points of Christian privilege, we are, though heirs, yet but
heirs. Well, then, you that `have the first-fruits of the Spirit, come
and rejoice in your hopes: `Behold what manner of love the Father
hath showed you!, 1 John iii. 1. We were strangers, yet we are
made sons—nay, heirs; we were of low degree—it may be poor, beggarly in the world—yet have we this ἐξουσίαν, this dignity put upon
us, to be chosen to the fairest kingdom that ever was and will be,
John i. 12. We were enemies, rebellious as well as despicable, yet
still heirs: from `children of wrath, made `heirs of glory., God
needed not such an adoption; he had a Son who is called his delight
and rejoicing before all worlds, Prov. viii. 31, and yet he would make
thee, that wast a stranger to his family, a rebel to his crown, so base
in the world, a joint-heir with his only Son. Oh! what love and
thankfulness should this beget in us! Every person of the Godhead
showeth his love to us; the Father he adopteth us: `Behold what
manner of love the Father, &c.; the Son for a while resigneth and layeth
aside his honour—nay, dieth, to purchase our right, Gal. iv. 6; and `the Spirit witnesseth that we are the sons of God.,
Rom. viii. 15.
Oh! adore the love of the Trinity with high and raised thoughts.
Consider what a comfort here is against all the discouragements and abasures that we meet with in the world; princes in disguise are
often slighted, and the heirs of heaven are made the world's reproach.
But why should you be dejected? 2 Sam. xiii. 4, `Why art thou so
lean from day to day? art not thou the king's son?, Are not you
heirs of the kingdom of glory? And, by the way, here is some advice
to the world: Do not contemn the meanest that are godly—they are heirs; every one worshippeth the rising sun, and observeth the heir.
Oh! make you friends of them, they will stead you another day: Luke
xvi. 9, `Make you friends of the mammon of unrighteousness, that,
when ye fail, they may receive you into everlasting habitations;, that
is, with that wealth, which is usually abused to sin, make you friends
of the poor godly saints; they with Christ shall judge the world, 1
Cor. vi. 2. Make them friends, that they may give their suffrage to
you, and receive you into heavenly joys. A main thing that Christ
taketh notice of at the day of judgment, is this: `Thus have ye done
to one of my naked brethren, Mat. xxv. 40.
Obs. 7. That the faithful are heirs to a kingdom. Heaven and
glory is often set out to us under that notion. You have places every
where. Kingdoms are for kings; and every saint is a spiritual king: Rev. i. 6, `He hath made us kings and priests unto God his Father.,
Suitable to which expression it is said, 1 Peter ii. 9, that we are `a
royal priesthood., These two dignities are joined together, because
heretofore their kings were priests; and the heads of the families were
the priests of it. Cohen signifieth both a prince of Midian and a priest
of Midian. But to return. They are kings because of that spiritual power they
have over themselves, sin, Satan, and the world; and be cause they are kings,
therefore their glory must be a kingdom. Again, Christ is a king, and therefore
they are kings, and his kingdom is their kingdom. Being united to Christ, they
are possessed of his royalty. Again, there is a very great resemblance between
the glory we expect and a kingdom: Luke xii. 32, `Fear not, little flock; it is
your Father's pleasure to give you a kingdom., It is called a kingdom in regard
of its splendour, festivity, and glory. That is the highest excellency and note
of a difference amongst men. And also in regard of attendants; angels are
`ministering spirits, Heb. i. 14. They are so already; but there they are as
porters standing at the twelve gates of our city, Rev. xxi. 12. Nay, Christ
himself will gird himself, and serve those whom he findeth watching at his
second coming, Luke xii. 37. And it is a kingdom in regard of power and
dominion. `All things are theirs, 1 Cor. iii. 21, 22. They `shall judge the
world, 1 Cor. vi. 2, 3; yea, the evil angels. And also in regard of abundance
of content and satisfaction. There is `fulness of pleasures for evermore, Ps.
xvi. 11. All these things concur to make it a kingdom. It is a state of the
highest honour and glory, great pleasure and contentment, noble attendants, vast
dominion. To all these you may add the great liberty and freedom which we shall
enjoy from sins and troubles. We shall be above the control of Satan, and the
opposition of a vile heart. Oh! then, we that expect these things, `what manner
of persons ought we to be?, The apostle hath an exhortation suitable to this
purpose: 1 Thes. ii. 11, 12, `Walk worthy of God, that hath called you
to his kingdom., Live as kings for the present, commanding your
spirits, judging your souls, above ordinary pursuits—it is not for
eagles to catch flies; above ordinary crosses—cogita te Caesarem esse. Remember thou shalt one day be a king with God in glory. Enter
upon thy kingdom by degrees: `The kingdom of God is joy and
peace in the Holy Ghost., Rom. xiv. 17. But now for others, who as yet
remain, at the best, but in an uncertain estate, it is a motive to press them to do what they can to interest themselves in these hopes: Mat.
xi. 12, `The kingdom of heaven suffereth violence., It is a kingdom,
and therefore men are so violent for it. Oh! consider, it is for a
crown, and that will encourage you to all earnestness of pursuit. A
lazy wish, a drowsy prayer, is not enough.
Obs. 8. That heaven is a kingdom engaged by promise. It is not
only good, to tempt your desires, but sure, to support your hopes. Look
upon it not only as a kingdom, but as a promised kingdom, and judge
him faithful that hath promised. None can comfort themselves in
these hopes but they that have interest in the promise. They can
plead with God for their own souls—We have thy word; there is a `promise wherein thou hast caused us to hope, Ps. cxix. 49. Heaven
is not only prepared, but promised. You may not only have loose
hopes, but a steadfast confidence.
Obs. 9. That the promise of the kingdom is made to those that love
God. Love is the effect of faith, and the ground of all duty, and so
the best discovery of a spiritual estate. They do not believe that do
not love; and they cannot obey that do not love. Look, then, to this
grace. Do you love God? When promises have the condition specified in them, we cannot take comfort in the promise till we are sure
of the condition. As Christ asked Simon Peter, `Lovest thou me?, so commune with your own souls, Dost thou love God? Nay, urge
the soul with it again, Dost thou indeed love God? The effects and
products of love are many. Those which love God, love that which
is of God. As (1.) His glory. Their great desire and delight is to
honour him, that they may be any way serviceable to the glory of
God. The sin mentioned, 2 Tim. iii. 2, `Lovers of themselves, is the
opposite frame to this. When all that men do is with a self-respect,
they have little love to God. (2.) His commandments. I observed
before, that usually men love sin and hate the commandment. They
are vexed with those holy laws that thwart their corrupt desires.
Natural conscience impresseth a sense of duty, and vile affection
worketh a dislike of it. But now, 1 John v. 3, `This is the love of
God, that his commandments are not grievous., Duty is their delight,
and ordinances their solace: Ps. xxvi. 8, `How have I loved the
habitation of thine house, and the place where thine honour dwelleth!, They will desire to be often in the company of God, to be there where
they may meet with him. (3.) His friends. They love Christians as
Christians, though otherwise never so mean. Love of the brethren is
made an evidence of great importance, 1 John iii. 14. By these discoveries may you judge yourselves.
Ver. 6. But ye have despised the poor. Do not rich men oppress
you, and draw you before the judgment-seats?
Here the apostle endeavoureth to work them to a sense of their own
miscarriage. For, having proved respect of persons a sin, he falleth.
directly upon their consciences; and you have been guilty of it, you have
despised the poor. And then, to show that their practice was not only vain and
evil, but mad and senseless, he urgeth a new argument: `Do not rich men oppress you?, He doth, in effect, ask them,
whether they would show so much honour to their executioners and
oppressors? But you will say, Doth not the apostle herein stir them up to revenge? and are we not `to love our enemies, and to do
good to them that hate us,? I answer—(1.) It is one thing to love enemies,
another to esteem them out of some perverse respect; and there is a
difference between fawning and offices of humanity and civility.
(2.) Some have deserved so ill of the church, that they cannot challenge the least civil respect from the people of God: 3 John 10, `Bid
him not God speed., So 2 Kings iii. 14, `Were it not for Jehoshaphat, the king of Judah, I would not look towards thee, nor see thee, (3.) The apostle doth not speak to the persons, but to the case. Will
you honour wealth, which is the visible cause of all mischief? You
see that men of that rank and order are usually persecutors and blasphemers. He speaketh of rich men in general, not such as used to
frequent the church and synagogue; for otherwise you mistake the
apostle's argument if you think the words directed to the persons
rather than the order. His argument runneth thus: Will you prefer
men for wealth in the church, when you see that none are so mischievous, and such public enemies to the church, as those that are
wealthy? To prove that wealth is no sufficient ground of Christian
respect, he urgeth the usual abuse of it.
But ye have despised the poor.—He showeth how contrary their
practice was to God's dispensation: God hath put honour upon them, but ye
dishonour them, as the original word signifieth. The prophet expresseth such a
like sin thus: Amos v. 11, `Ye have trodden the poor under foot.,
Do not rich men.—Either he meaneth rich Pagans and Jews that
had not embraced Christianity, persecutions usually arising from men
of that sort and order, as the scribes, pharisees, and high priests: `The chief men of the city were stirred up against Paul and
Barnabas, Acts xiii. 50; or else pseudo-Christians, who, being great
and powerful, oppressed their brethren, and used all manner of
violence towards them. Or, rather, in general, any sort of rich men.
Oppress you.—The word is
καταδυναστεύουσι, abuse their power
against you, or usurp a power over you which was never given them.
In which sense Solomon saith, Prov. xxii. 7, `The rich ruleth over
the poor, and the borrower is servant to the lender, Ruleth, that is,
arrogateth a power, though not invested with the honour of magistracy.
And draw you before the judgment-seats?—If it be understood of
the unconverted Jews, the meaning is, they helped forward the
persecution, and implieth the same with that, Mat. x. 17, `They
shall deliver you up to councils., Or, if of rich men in the general, to
which I rather incline, it noteth the violent practices which they
used to the poor, dragging them, as they used to do with their
debtors: `He plucked him by the throat, Mat. xviii. 28. And the
prophet Isaiah expresseth the same cruelty by `smiting with the fist
of wickedness, Isa. lviii. 4. A great liberty the creditor had over the
debtor among the Jews, and that our apostle intimateth in the word ἕλκουσι, `they draw you;, and when he addeth `before judgment-seats, he aggravateth this wickedness that was now grown customary
among them; which was not only violent usage of the poor, but
oppressing them under a form of law: either wearing them out by vexatious suits, or defrauding them presently of their right, through
the favour which they obtained by their power and greatness, a
practice common among all nations, but especially among the Jews,
and therefore is it everywhere noted in the scriptures. See Ps.
x. 9, 10.
The notes are these:—
Obs. 1. From that despised the poor. That known and apparent
guilt must be roundly charged. Nathan said to David, 2 Sam. xii.
7, `Thou art the man., When the practice is notorious, a faint
accusation doth no good. The prophet striketh David on the breast;
this is thy sin. When a city is on fire, will a man come coldly and
say, Yonder is a great fire, I pray God it doth no harm? No; he
will cry, Fire, fire; you are undone if you do not quench it. So
when the practice is open and clearly sinful, it is not good to come
with a contemplative lecture and lame homily, but to fall to the
case directly. Ye have despised the poor. Sirs, this is your sin, and
if you do not reform it, this will be you ruin. It is good to be a
little warm when the sin is common and the danger imminent.
Obs. 2. From that but you. He opposeth their practice to God's dispensation; that despising the poor is a sin, not only against the
word and written will of God, but his mind and intent in his works
and dispensations. It is a kind of gigantomachy, a resisting of God.
(1.) It is against the mind of God in their creation: Prov. xxii. 2, `The rich and the poor meet together, the Lord is the maker of them
both;, that is, they meet in this, that they have but one maker.
There is another meeting, Job iii. 15; they meet in the grave, they
meet in their death, and in their maker. Now God never made a
creature for contempt. These considerations should restrain it. They
were made as we were, and they die as we do. The poor man is
called our `own flesh, Isa. lviii. 7; Adam's child, as we are. (2.) It
is against God's providence,—his common providence, who hath constituted this order in the world: Prov. xvii. 5,
`Whoso reproacheth
the poor despiseth his maker;, that is, contemneth the wise dispensation of God, who would have the world to consist of hills and valleys,
and the poor intermingled with the rich; therefore Christ saith,
Mat. xxvi. 11, The poor you have always present with you., It is one
of the settled constitutions and laws of providence, and it is necessary
for the uses and services of the world; this preserveth order. There
are many offices and functions which human societies cannot want,
and therefore some men's spirits are fitted for handicrafts, and hard
manual labours, to which men of a higher spirit and delicate breeding
will not condescend. (3.) It is also against God's special providence,
by which many times the greatest gifts are bestowed upon them that
are poor and despicable in the world; their wit being sharpened by
necessity, they may have the clearer use of reason. Naaman's servant
saw more than his master, 2 Kings v. 13; and Solomon telleth of `a
poor man that delivered the city,, Eccles. ix. 15. Nay, God many
times putteth that singular honour of being heirs of salvation upon
them. The poor are rich in faith in the context; and then injury must
needs redound to him, for they are his friends and children; and
friends have all things common, both courtesies and injuries.
Obs. 3. Rich men are usually persecutors or oppressors. Their
wickedness hath the advantage of an occasion. And usually when a
disposition and an occasion meet together, then sin is drawn forth
and discovered. Many have will, but have no power. The world
would be a common stage to act all manner of villanies upon, were it
not for such restraints of providence. Therefore Solomon maketh an
oppressing poor men to be a kind of wonder and prodigy. Besides,
riches exalt the mind, and efferate it. They have had little experience
of misery, and so have little pity. God's motives to Israel were these:
Do good to strangers, for thou wert a stranger; and do good to the
poor, for thy father was a poor Syrian. Such reasonings are frequent
in scripture. But now, when men live altogether at ease, their hearts
are not meekened with a sense of the accidents and inconveniences of
the common life. And therefore, having power in their hands, they
use it, as beasts do their strength, in acts of violence. The prophet
often complaineth, Amos vi., of `the excellency of Jacob, and `the
oppression that was in her palaces., Again, wealth often endeth in
pride, and pride breaketh all common and moral restraints; and so
men make their will a law, and think as if the rest of the world were
made to serve their pleasures. And besides, the world filleth their
hearts with a ravenous desire to have more of the world, how unjustly
soever it be purchased and gotten. You see the reason why they are
oppressors and they are persecutors, because commonly the meanest
are most forward in religion. The spirit of the world and the spirit
of Christ are at enmity. The gospel putteth men upon the same
level, which persons elevated and exalted cannot endure. Besides,
they are afraid that the things of Christ will bring some disturbance
to their worldly concernments and possessions. The Jewish rulers
were afraid of division among the people, and the coming in of the
Romans. The Gadarenes were afraid of their hogs. Many such
reasons might be given. Well, then, rich men should be more careful to avoid the sins that seem to cleave to their rank and order. It
is very hard, but `with God all things are possible., Wealth is called `the mammon of unrighteousness, Luke xvi. 9. because it is usually
the instrument and incentive of it. That of Jerome is harsh, but too
often true—Omnis dives aut iniquus est, aut iniqui haeres—that every
rich man is either an oppressor himself, or the heir of one. Certainly it
is but almost impossible to be rich and righteous. There are many evils
incident to your state. Moral evils, such as heathens discerned, as
pride: `Charge them that they be not high-minded, 1 Tim. vi. 17.
Boasting, with some contempt of others: Jer. ix. 23, `Let not the
rich man glory in his riches;, so injustice: Prov. xxii. 7, `The rich
ruleth over the poor;, that is, by force and violence: the word
may be read, `domineereth., Then luxury and profuseness. Men
abuse the fatness of their portion, and lay it out upon their lusts.
Dives `fared deliciously every day., But there are also spiritual
evils, which are worse, because they lie more closely and undiscerned.
These are—(1.) Forgetting of God, when he hath remembered them
most. Men that live at ease have little or no sense of duty. Agur
prayeth, `Give me not riches, lest I be full, and deny thee, Prov. xxx.
9. And (2.) creature-confidence. Hence those frequent cautions: 1 Tim. vi. 17, `Trust not in uncertain riches;, and Ps. lxii. 10,
`If
riches increase, set not your hearts upon them., Usually the creatures
rival God; and when we enjoy them in abundance, it is hard to keep
off the heart from trust in them. (3.) Worldliness. We are tainted
by the objects with which we usually converse; and the more men
have, the more sparing for God's uses and their own. Solomon
speaketh of `riches kept by the owners to their hurt, Eccles. v. 13.
And there is an expression in the book of Job, chap. xx. 22, `In the
fulness of his sufficiency, he shall be in straits., There is no greater
argument of God's curse than to have an estate and not to enjoy it.
So (4.) security: Luke xii. 19, `Soul, take thine ease, thou hast goods
laid up for many years., These are evils that cleave to wealth, like
rust to money. I have but named them, because I would not digress
into illustrations.
Ver. 7. Do not they blaspheme that worthy name by which ye are called?
He proceedeth in reckoning up the abuses of riches. Who are
the enemies of God and of religion, the scorners of the worthy name of
Christians, but the rich?
Do not they blaspheme.—Some interpret it of the carnal rich men
that professed religion, as if, by the scandal of their practices, they
had brought an odium and ill report upon Christianity itself. So that `they blaspheme, in their sense, is,
`they cause to blaspheme., They
think it is an Hebraism, kal for hiphil. The whole stream of interpreters run this way. They urge for it those parallel places: Rom.
ii. 24, `Through you is the name of God blasphemed among the Gentiles;, and 2 Peter ii. 2, by them is `the way of truth evil spoken
of;, that is, by their means. And that in the 1st epistle to Timothy,
chap. vi. 1, Let servants be obedient, `that the name of God and his
doctrine be not blasphemed;, and Titus ii. 5, The wives should be
discreet and chaste, `that the word of God be not blasphemed., Certainly religion is never more dishonoured than by the lives of carnal
professors. But this is the great mistake of this context, to apply
what is here spoken to rich Christians. The apostle only giveth an
observation of the manners of the rich men of that age; they were
usually such as were bitter enemies to Christianity; and thereupon
inferreth that wealth was not a valuable consideration in the church
to prefer men to places of rule and honour, or to further their cause
whenever it came into debate.
That worthy name,
καλὸν, `honourable;, as before, ver. 3.—καλῶς, `in a good place, is, in the original,
honourably.
By which ye are called.—In the original, τὸ ἐπικληθὲν ἐφ᾽ ὑμᾶς,
`which is called upon you;, and some interpret that thus, `which you call upon., It is made a description of Christians: 1 Cor.
i. 2, `All that call upon the name of Christ;, and 2 Tim. ii. 18, `Let
him that nameth the name of Christ., Or else thus: Which is called
upon over you; that is, in baptism, Mat. xxviii. 19, and Acts ii. 38. Or rather,
as we translate, `by which ye are called;, for that is the proper import of that
phrase, `called upon you., It is applied to wives, that are called after the
name of the husband: Isa. iv. 1, `Let thy
name be called upon us;, or to children, as Gen. xlviii. 16, `Let my
name be called on them, and the name of my fathers, &c.; and so it implieth the name of Christ, which is put upon his people, who sustain these relations to him of spouse and children.
The notes are these:–
Obs. 1. That wicked rich men, above all others, are most prone to
blasphemy. They `set their hearts as the heart of God, Ezek. xxviii.
5, 6. Riches beget pride, and pride endeth in atheism. Besides,
they, enjoying a most liberal use of the creature, are apt to talk unseemly. When their hearts are warmed and inflamed with wine and
mirth, they cannot contain, but must needs disgorge their malice upon
the ways and servants of Christ. The merry and full-fed Babylonians
must have a Hebrew song, Ps. cxxxvii. And it is no feast with
many unless John the Baptist's head be brought in a charger. Religion, or religious persons, must be served in to feed their mirth and
sportiveness.
Obs. 2. They that love Christ will hate blasphemers. When he
would work them into a disesteem of these ungodly wretches, he saith, `Do they not blaspheme that worthy name?, Moses burned with a
holy zeal when he heard that one had blasphemed God, Lev. xxiv. 13,
14. And David saith, Ps. cxxxix. 20-22, `They speak against thee
wickedly; thine enemies take thy name in vain. Do not I hate them
that hate thee? I hate them with a perfect hatred: I count them
mine enemies, Love is tender of the least wrong done to the thing
beloved. More especially will it sparkle and burn with a fiery zeal when
such high contempt is cast upon it as blasphemy putteth upon Christ.
Those Gallios of our time, that can so tamely, and without any indignation, hear the worthy name of Christ profaned with execrable
blasphemies, show how little love they have to him. David counted
them his enemies that spoke wickedly against his God; but such are
their darlings.
Obs. 3. That Christ's name is a worthy name. Christianity will
never be a disgrace to you; you may be a disgrace to Christianity. `I
am not ashamed, saith the apostle Paul, `of the gospel of Christ., Rom. i. 16. Many are ashamed to own their profession in carnal
company, as if there could be any disgrace in being Christ's servant. Oh!
it is an honour to you. And as Christianity is an honour to you, so
should you be an honour to it, that you may not stain a worthy name: `Adorn the gospel, Titus ii. 10. The herd of wicked men they are
ignota capita, persons unknown and unobserved; they may sin, and
sin again, yet the world taketh no notice of it. But how doth it furnish the triumphs of the uncircumcised to see men of a worthy name
overtaken in an offence? The Hams of the world will laugh to see
a Noah drunk. Spots and stains in white are soon discerned.
Obs. 4. The people of Christ are named and called after Christ's name; Christians, from Christ. The apostle saith, Eph. iii. 15,
`From
him the whole family, both in heaven and earth, is named., The name
was first given them at Antioch, Acts xi. 26. They were called `disciples,
before, but, to distinguish themselves from false brethren, they named
themselves `Christians., They were called `Nazarites, and `Galileans, by their enemies; and about this time there was a sect of that name,
half Jews and half Christians. Now the very name presseth us to
care and holiness. Remember what Christ did: you are called after
his name: 2 Tim. ii. 19, `Let every one that nameth the name of
Christ depart from iniquity:
πᾶς ὁ ὀνομάζων, he that counteth it his
honour to use the name of Christ in invocation. Alexander the
Great said to one of his captains, that was also called Alexander,
Recordare nominis Alexandri—see you do nothing unworthy the
name of Alexander. So, see you do nothing unworthy the name of
Christ. And, as another said, speaking of something unbeseeming, I
could do it, if I were not Themistocles; so, I could do it, if I were not
a Christian. Or, as Nehemiah, `Should such a man as I flee?, Shall I, that am
named by the name of Christ, do this? Again, this name is an argument which you
may use to God in prayer for grace and mercy; his name is upon you, that
endeareth you to his bowels. God's promises are made to such, `If the people
that are called by my name, &c., 2 Chron. vii. 14. And so there is a notable
promise, Deut. xxviii. 10, `And all the people of the earth shall see that thou
art called by the name of God, and they shall be afraid of thee., So you shall
see the church pleading this, Jer. xiv. 9, `Yet thou, O Lord, art in the midst of
us, and we are called by thy name; leave us not., So may you go to God: Lord, it
is thus with us, but `we are called by thy name.,
Ver. 8. If ye fulfil the royal law, according to the scriptures, Thou
shall love thy neighbour as thyself, ye do well.
Now he comes to discover the ground upon which they did thus
preposterously dispense their respects. It was not charity, as they did
pretend, but having men's persons in admiration, because of advantage.
For this verse is a prolepsis, or a prevention of an excuse foreseen,
which might be framed thus: That they were not to be blamed for
being too humble, and giving respect there, where it was least due;
and that they did it out of relation to the common good, and a necessary observance of those ranks and degrees which God hath constituted
among men. The apostle supposeth this objection, and answereth it
partly by concession: if you do it in obedience to the second table
(the tenor of which the apostle expresseth by that general rule `Thou
shalt love thy neighbour as thyself,), then, such respect, rightly regulated, and `according to the scriptures, is but a duty; partly by way
of conviction: your inordinate respect of the rich, with contempt of
the poor, is such a flattery and partiality which the law doth openly
condemn. The poor, and those whom we may help and relieve,
being in the law, or scripture-notion, as much, yea, rather more, the
neighbour than the rich.
If ye fulfil, τελεῖτε.—If ye do squarely and roundly come up to the
obedience of the law, that part of it which is the rule of outward
respects. The word properly signifies, `if ye perfectly accomplish., Sincerity is a kind of perfection. The Papists, among other places,
bring this for one to show that a just man may fulfil the law of God.
In this place it only implies a sincere respect to the whole duty of the
law.
The royal law.—So he calleth it, either because God is the King of
kings, and Jesus Christ the King of saints, Rev. xv. 3; and so the
law, either in God's hands or Christ's hands, is a royal law, the least
deflection from which is rebellion. You would not easily break kings, laws. God's laws are royal laws because of the dignity of the author
of them. The Syriac interpreter favoureth this sense, for he translateth it `the law of God;, or they may be called so from their own
worth: that which is excellent, we call it royal; or else because of
its great power upon the conscience. Men's laws are but properly
ministerial and explicatory; God's is royal and absolute. Or `the
royal law, to show the plainness and perspicuity of it, like `a royal
way;, or, as we express it, `the king's highway., So it is said,
Num. xxi. 22, `We will only go by the king's way., Suitable to
which expression, `the royal law `may imply the highway and road of
duty. Or, lastly, a royal law, to note the ingenuity of its precepts.
The command of God, that is to guide you in dispensing your respects,
doth not oblige you to this servility; the duty of it is more royal and
ingenuous.
According to the scriptures; that is, as the tenor of it is often set
down in the word. The form here specified is often repeated, Lev.
xix. 18. The Septuagint, in the translation of that place, have the
same words with our apostle. It is often repeated by our Lord, see
Mat. xxii. 39; and often by the apostles, see Rom. xiii. 9; Gal. v. 14.
The full import of this rule we shall anon open.
Ye do well.—The same form is used, Phil. iv. 14, and implieth that
then they were not blameworthy, and might justly be absolved and
acquitted from the guilt charged in the context. And by the way we
may hence gather, that the apostle doth not simply forbid a respect to
the rich, but a respect sordid and invested with the circumstances of
the context.
Out of this verse observe:—
Obs. 1. That the vilest wickedness will have a fair covert and
pretence. Sin loves to walk under a disguise; the native face of it is
ugly and odious. Therefore Satan in policy, and our hearts deceived
by ignorance and self-love, seek to mask and hide it, that we may
spare ourselves, which should press us to the greater heed. Never
seek a cover of duty for a vile practice, and to excuse checks of conscience by some pretence from the law. It is Satan's cunning some
times to dress up sins in the form and appearance of duty, and at
other times to represent duty in the garb of sin: as Christ's healing
on the Sabbath day. Be the more suspicious, especially in a matter
wherein your private advantage is concerned, lest base compliance
be reputed a necessary submission, and unjust gain be counted godliness. Examine the nature of the practice by the rule, Is the royal
law appliable to such servility? And examine your own hearts. Is
my aim right as well as my action? It is not enough to do what
the law requires, but it must be done in that manner which the law
requireth. Matter of duty may be turned into sin, where the respect
and aim is carnal.
Obs. 2. That coming to the law is the best way to discover self-deceits. If it be according to the law (saith the apostle), it is well.
Paul died by the coming of the commandment, Rom. vii. 9; that is,
in conviction upon his heart; saw himself in a dead and lost estate.
So Rom. iii. 20, `By the law is the knowledge of sin;, and therefore we
should often talk with the commandment, consult with it in all practices.
Obs. 3. That the Lord's law is a royal law. (1.) It hath a kingly
author. The solemn motive to obedience is, `I am the Lord.,
Marcion blasphemed in saying the law came from an evil God.
Many now speak so contemptuously of it as if they had a Marcionite's spirit. The same Lord Jesus that gave the gospel gave also the law.
Therefore it is so often said, Acts vii., that the law was `given by an
angel;, that is, the angel of the covenant. So Heb. xii. 25 to end;
the apostle proves that it was the voice of the Lord Jesus that shook
Mount Sinai. It is a known rule in divinity that the Father never
appeared in any shape, and therefore that all those apparitions in the
Old Testament were of the second person. (2.) It requires noble
work, fit for kings; service most proportioned to the dignity of a man's spirit. Service is an honour, and duty a privilege: Hosea viii. 12,
`The great things, (it is in the vulgar honorabilia legis, the honourable things)
`of my law., It is said of Israel that no nation was so
high in honour above all nations, because they had God's statutes,
which was `their wisdom, Deut. vii. The brightest part of God's glory is his holiness; and therefore it is said,
`Glorious in holiness;, and it is our dignity to be holy. That must needs be a royal law
that maketh all those kings that fulfil it. (3.) There is royal wages;
no less than all of you to be made kings and princes unto God: `Enter
into the kingdom prepared for you;, and, `henceforth is laid up for
me a crown, 2 Tim. iv. 8. This is the entertainment that ye shall
have from God hereafter, to be all crowned kings and princes. Oh!
then, give the law this honour in your thoughts. Naturally men
adore strictness. How great is the excellency of God's statutes!
Check yourselves, that you can no more come under the power of
them. In the ways of sin you have a bad master, worse work, and the
worst wages. There is a bad master: `His lusts will ye do, John viii.
44; they are Satan's lusts, he is the author of them. There is bad
work; sin is the greatest bondage and thraldom, 2 Peter ii. 18, the
heart naturally riseth against it. Then there is bad wages: Rom. vi., `The wages of sin is death.,
Well, then, press these disproportions, and
say, `What evil have I found in God?, Jer. ii. 5. Hath God or
sin been a land of darkness to me? I have served him these eighty
years (said Polycarp),
καὶ οθ̓κ ἠδίκησε μὲ, and he never did me harm.
Reason with yourselves: Will you sin against a royal Lord, such royal work, such
a royal reward?
Obs. 4. That the rule that God hath left us is laid down in
the scriptures; there is the signification of his will, and from thence must it
be sought: they are `able to make the man of God perfect.,
Obs. 5. The scriptures require we should love our neighbour as
ourselves. Paul saith, Gal. v. 14, `All the law is fulfilled in one word:
love thy neighbour as thyself., All the law, that is, all that part of
the law which concerns our duty towards others; or all the law, by
worshipping God, in discharging our duty towards man, and so turning
both tables into one. And Christ saith, Mat. vii. 12, `This is the
law, and the prophets,—that is, the sum of the whole word, and that
standard of equity which is erected therein—that `whatsoever ye
would that men should do to you, do ye even so to them:, for which
saying Severus reverenced Christ and Christianity. But must a man
\love his neighbour with the same proportion of care and respect that
he doth himself? The special love of a man to his wife is expressed
by this, Eph. v. 28, `So ought men to love their wives as their own
bodies;, and the Hebrew expression is the same in all other places: `Let him
love his neighbour as his own body., And must he now love every one with those
singular respects and proportions of affection that he beareth to himself and
his wife?
I answer—The strictness of the precept should not amaze us. Christ
raiseth it one peg higher: John xiii. 34, `I have given you a commandment, that as I have loved you, so ye should love one another.,
There is another manner of pattern: Christ's love was intense, and
the measure of it beyond the conceit of our thoughts: Yet as I love,
so must ye love one another.
But for the opening of this matter, I shall first show you, Who is
your neighbour; secondly. What kind of love is required to him.
First, Who is your neighbour?—a question necessary to be propounded. It was propounded to Christ himself: Luke x. 29,
`Who
is my neighbour?, The solution may be gathered out of Christ's answer. First, In the general, every man to whom I may be helpful;
and the term neighbour is used because our charity is most exercised
and drawn out to those that are near us, the objects that are about us.
But it must not be confined there: for Christ proves that a stranger
may be a neighbour, Luke x. 36. All people that have the face of a man
are called `our flesh, Isa. lviii. 7, and `one blood, Acts xvii. 26—`one
blood, cousins at a remoter distance. Any man is a neighbour in
regard of the nearness of our first original, and as he is capable of
the same glory and blessedness which we expect; and so a stranger,
an enemy, may be a neighbour by the gospel rules, and an object of
such love as we bear unto ourselves, we being bound to desire his
good, by virtue of his manhood, as we would our own. Secondly,
There are more especial neighbours, who dwell about us, and are
more frequent with us, whose necessities must provoke us to more
acts and expressions of love; and as they are more or less near unto
us, so are we to proportion our love to them: those that dwell with
us before strangers. Thus the Hebrews preferred the men of their
own nation before the Grecians `in the daily ministration, Acts vi.
And then our kindred, and those of our family, before a common
neighbour; as the apostle saith, 1 Tim. v. 8, `If any man provideth
not for his own, he hath denied the faith, and is worse than an infidel.,
He speaks upon the case of showing pity at home. And then our
children are in the next rank before them; and the wife of the bosom
before them all: and accordingly must all acts of bounty and provision be dispensed. Thirdly, There are spiritual neighbours, and
they are those who are begotten by the same Spirit to the same hopes,
who are to have a special preferment in our affection; I mean, in that
kind of affection which is proper to Christianity: and for all outward
acts of bounty and love, they are to have the pre-eminence, our children
and families only excepted, which, by the law of nature, in this case
are to be looked upon as a part of ourselves: Gal. vi. 10, `As we
have opportunity, let us do good to all men; especially to the house
hold of faith., In short, in the love of bounty, the poor and necessitous man is the special neighbour; in the love of delight, the godly man
is to have the preferment: `My delights are to the excellent of the
earth, Ps. xvi. 2. Which also is Bernard's determination, Meliori
major affectus, indigentiori major effectus, tribuendus est—the best
must have most of our affection, the poorest most of our bounty:
Luke xiv. 12-14, `When thou makest a feast, call not thy rich neighbours, &c. He doth not condemn honest courtesies, but reproveth the
Pharisees, error, who thought by these things to satisfy the commandment; just as these did here in the text, who would seem to make that
an act of charity which was but an act of covetousness, and called that
love which was base servility and compliance: and we still see that
many esteem that Christian communion which is indeed but a carnal
visit, and pretend courtesy to excuse charity.
Secondly, What kind of love is required in this expression, we are
to love them as ourselves? I answer—The expression showeth the
manner of our love, not the measure of it; a parity and likeness for
kind, not for proportion. It cannot be understood in the same
degree, partly because in some cases a man is bound to love his
neighbour more than himself; as 1 John iii. 16, `We ought to lay
down our lives for the brethren, my single life to save^the whole
community. And so we ought to help on one another's spiritual good
with the loss of our temporal: we may expose ourselves to uncertain
danger to hinder another's certain danger. The apostle Paul, in a
glorious excess of charity, could prefer the common good of the salvation of all the Jews before the particular salvation of his own soul:
Rom. ix. 3, `I could wish that myself were accursed from Christ, for
my brethren and kinsmen according to the flesh;, and Moses, for the
general safety of Israel, could wish himself to be `blotted out of God's book, Exod. xxxii. Cases may happen wherein a public good may be
more considerable, and better in itself, than my particular happiness;
and then in self-denial I am bound to love others better than myself.
And partly because, on the other hand, in ordinary cases it is impossible I should be as strongly moved, or as industriously active, in
another man's case as I would in my own; therefore, as I said, the
rule intendeth the kind of affection, and the way of it; that is, with
what mind and in what course I should pursue the good of others—with the same heart and in the same way I would mine own; and
chiefly aimeth at the prevention of a double evil usual among men—self-love and injury: self-love, when men out of the privacy and
narrowness of their spirits, only `mind their own things;, and injury,
when men care not how they deal with others. First, It preventeth
self-love by pressing us—(1.) To mind the good of others: 1 Cor.
x. 24, `Let no man seek his own, but each man another's wealth, their comfort and contentment, by all offices of humanity suitable and
convenient to their necessities; especially to promote their spiritual
good, labouring to procure it, praying for them, though they be
enemies, as David fasted for his enemies, Ps. xxxv. But alas! this
love is quite decayed in these last ages of the world. ^They are
mightily infamed in the scriptures for self-seeking, 2 Tim. iii. 2. One
said,Ludolphus de Vita Christi.
The world was once destroyed, propter ardorem cupidinis, with water for the heat of lust; and it will be again destroyed,
propter teporem charitatis, with fire for the coldness of love. These duties
are quite out of date and use. (2.) To mind their good really, as
truly, though not as much. The apostle saith, `Let love be without
dissimulation;, and St John speaketh often of `loving in truth., Though we are not every way as earnest, yet we must be as real in
promoting their good as our own, without any self-end and reflections
upon our own advantage and profit. Secondly, It preventeth injury,
by directing us to deal with others as we would have them to deal
with ourselves; wishing them no more hurt than we would wish our
own souls: I mean, when we are in our right reason, and self-love is
regular; hiding their defects and infirmities as you would your own;
pardoning their offences as you desire God should do yours; and in
all contracts and acts of converse putting your souls in their stead.
Would I be thus dealt with? If I had my own choice, would not I
be otherwise used? In all our commerce it is good to make frequent appeals to
our consciences: Would I have this measure measured unto my own soul?
And thus I have opened the great rule of all commerce, `Love thy
neighbour as thyself;, whose intent is, as I said, partly to prevent
self-love, by showing we must do others good as well as ourselves;
and partly to prevent injury, that we may do others no more evil than
we do ourselves.
Ver. 9. But if ye have respect to persons, ye commit sin, and are
convinced of the laic as transgressors.
Here is the second part of the apostle's answer. In the former part
there was the concession, `Ye do well, if you give this respect in
obedience to the law: but here is the correction; you give it contrary
to the direction of the law, and so it is not a duty, but a sin.
But if ye have respect to persons; that is, if, in distributing the
honours and censures of the church, you judge altogether according to
men's outward quality and condition, as before was cleared—
Ye commit sin; that is, it is not a duty, as you pretend, but a sin;
and, whatever you think, the law, which is the rule of Christ's process,
will find you guilty.
And are convinced of the law.—This may be understood, either
generally, that, whatever their pretences were, yet the law would find them out,
and distinguish their unjust partiality from a necessary respect; or else, more especially, it may be understood of the law which
they urged,; Love thy neighbour as thyself;, which required an equal
respect to the neighbour, however distinguished, whether rich or poor;
or else the apostle intendeth the law against respect of persons: Lev.
xix. 15, `Thou shalt do no unrighteousness in judgment; thou shalt
not respect the person of the poor, nor the person of the mighty; but
in righteousness shalt thou judge thy neighbour., To which place I
suppose the apostle alludeth, because it is so fair for his purpose, and
because in that context the general of love to the neighbour is repeated, see ver. 18; and in that the Septuagint have the very same
words which the apostle useth in ver. 8.
As transgressors.—Ὠς, the word in the original for
as, implieth reality,`Veritatem, non similitudinem.,—Laurent. in locum. not only similitude and likeness; that is, that you are indeed
transgressors. I do the rather note it for the opening of a like expression
in a matter important and weighty; it is in John i. 14, `We saw his
glory, as the glory of the only-begotten Son of God;, that is, not like
the glory of the Son of God, but that he was indeed so.
Little is to be observed out of this verse, because the matter
of it is handled in the context. Only note:—
Obs. 1. That the word and rule discovereth wickedness when our
blind consciences do not. Conscience hath but a weak light, and
that light is partial: `Favour thyself, is the language of corrupt
nature; and, therefore, that we may not be injurious to our own quiet,
deluded conscience is apt to mistake every pretence for duty, and the
outward work of every duty for the power and life of it; therefore the
apostle saith of the heathens, that had but a little light, that they
only minded ἔργον νόμου, `the work of the law., Rom. ii. 14; that is,
the external matter of the commandment. Nay, those that have more
light are every way as unfaithful in the use of it. Paul rested contented with his pharisaism and outward righteousness, till, by a serious
application of the rule, he found that to be a merit of death which he
had formerly reckoned upon as a plea for life. That I suppose he
intendeth when he sayeth, `I was alive without the law, but the commandment coming, I died.,
Rom. vii. 9. Well, then, we see we have
need to attend upon the word, and consult with the law, not the
crooked rule of our own consciences.
Obs. 2. It is but a crafty pretence when one part of the law is
pleaded to excuse obedience to another; for when we pick and choose,
we do not fulfil God's will, but our own.`Qui facit solummodo ea quae vult facere, non dominicam voluntatem implet, sed
suam.,—Salvian. These pretended submissive respect
to the rich, as due by the law, but forgot those other precepts that established a duty to the poor. Conscience must be satisfied
with something; therefore men usually please themselves in so much
of obedience as is least contrary to their interests and inclinations, and
have not an entire uniform respect to the whole law. It is as if a servant should think himself dutiful when he goeth to a feast or a fair
when his master biddeth him; when, in the meantime, he declineth
errands of less trouble, but of more service: whereas in such matters
he doth not obey his master's will, but his own inclination. So in
commands easy and compliant with our own humours and designs, we
do not so much serve God as our own interests; and there is more of
design than of duty and religion in such actions; and, therefore, they
lose their reward with God. As to instance in a matter suitable to
the context, God hath required that persons should be hospitable and harborous. Now men of a social nature will soon hear in that ear, and
think themselves liberal and bountiful because they spend much in
festivity and entertainment, or in feasting with their rich neighbours; whereas
little or nothing is done out of a well-tempered charity, and in refreshing the
poor members of Christ. Now this is no more accepted of God than the offering of a dog's head in sacrifice; because
all this is but a lust fed and served under a pretence of religion—joviality under the disguise of Christian charity and bounty; and, therefore the apostle maketh entertainments to he hut `sowing to the
flesh, Gal. vi. 8; for I suppose the drift of that context is to distinguish
between what is spent in charity and luxury: and in the process of
the last day (described Mat. xxv.), Christ doth not ask what thou hast
done to the rich, but to his poor members—to the hungry, the naked,
&c. Well, then, beware of such a partial, disproportionate obedience.
Hypocrites use to divide between the tables—between duty to God and
duty to man; and in the respects due to man they are swayed more by
their own humours and interests than the true motives of obedience; and,
therefore, though they usually exceed in their duty and submission to the rich,
yet they neglect if not contemn the poor, either in their suffrages and
elections to ecclesiastical honours and offices, or in acts of judicature, or in
duties of private charity, in visits and entertainments; which respect of persons our apostle justly disproveth, taxing
it for a transgression, and not a duty.
Ver. 10. For whosoever shall keep the whole laiv, and yet offend in
one point, is guilty of all.
The connection between this verse and the former is this: They
had pleaded that their respect of the rich was but a necessary civility,
and a duty of the law; or, at least, that it was but a small offence,
such as might be excused by their innocent intention, and obedience
in other things, which was an opinion rife in those days; and that
someSee Camero, the last edition of his works in folio, p. 170. make to the occasion of this sentence, that the apostle might
disprove that conceit which was then so common, that obedience in some
things did make amends for their neglect and disobedience in other
things. That the conceit was common appeareth by several passages
of Christ and the apostles. Our Saviour chargeth it often upon the
Pharisees. Ben Maimon, in his treatise of repentance, hath such a
passage as this is: `Every one, saith he, `hath his merits and his
sins., He whose merits are equal toQu.
`Greater than,?—ED. his sins, he is tzadoc, the righteous man; he whose sins are greater than his merits, he is
rashang,
the wicked man; but where the sins and the merits are equal, he
is the middle man, partly happy, and partly miserable., This was
the sum of the Jewish doctrine in the more corrupt times; and
some think the apostle might meet with this error in this verse, by
showing that the least breach rendered a man obnoxious to the
danger of the violation of the whole law. Rather, I suppose, it lieth
thus: They satisfied themselves with half duty, using over-much observance to the rich, and to the poor nothing at all. He had before said,
εἰ νόμον τελεῖτε βασίλικον, `If ye fulfil, or perfect, the royal law., Now,
they minded that part of it that was advantageous to them; it was
not full or perfect obedience to cut off so much of duty as was less
profitable: therefore the law convinced them `as transgressors., The
royal law saith, `Thou shalt love thy neighbour as thyself;, and man
is not to make such exceptions as please him best, to defalcate and cut
off such a considerable part of duty at his own pleasure. God saith, `thy neighbour;, and I must not say,
`my rich neighbour only., There must be an even and adequate care to comply with the whole
will of God, or else it is not obedience, but you are in the danger of
transgressors. This hint maketh much for the opening of the verse, a place in itself difficult. AugustineAug. Retract., lib. ii. cap. 45; et Epist. 102 ad Evodium; et Epist. 29 ad Hieron. consulted with Jerome about
the sense of it in a long epistle; and, indeed, at the first view, the
sentence seemeth harsh and rough. I shall first open the phrases,
remove false inferences from it, and then establish the true notes and
observations, that this scripture may have its due and proper force
upon the conscience.
Whosoever shall keep the whole law.—He speaketh upon supposition.
Suppose a man should be exact in all other points of the law, which
yet is impossible, we may suppose things that never shall be. Or else
he speaketh according to their pretences and presumptions. They
supposed they were not to be taxed or convinced as transgressors in
any other matter: grant it, saith the apostle; or else he speaketh of
the whole of this commandment, `Thou shalt love thy neighbour, &c. Suppose your duty to rich men, and where it may make for your
advantage, be whole and entire.
Yet if he offend in one point.—Willingly, constantly, and with
allowance from conscience; with thought of merit and excuse, because
of his obedience in other matters.
He is guilty of all.—Liable to the same punishment, standeth upon
the same terms of hope and acceptance with God, as if he had done
nothing. A man may violate totam legem though not
totum legis; sin
against the dignity and authority of the whole law, though he doth not
actually break every part of it. Ay! but you will say, as the apostles,
Mat. xix., `Who then can be saved?, Here is a terrible sentence that
will much discourage God's little ones, who are conscious to themselves
of their daily failings. I answer—That which the apostle aimeth at is
the discovery of hypocrites, not the discouragement of saints. As Zuinglius, when he had flashed the thunder and lightning of God in the
face of sinners, he was wont to come in with this proviso, Bone Christiane, haec nihil ad te—poor Christian, this is not spoken to thee. So
this is not spoken to discourage God's children, however it may be of
use to them to make them more humble, cautious, and watchful, as
lions will tremble when dogs are beaten. To clear the place, before I
come to lay down the notes, I shall, according to promise, remove the
false inferences. (1.) You cannot conclude hence that all sins are
equal. They are all damning, not all alike damning. Some guilt
may be more heinous, but all is deadly. And that is it which James
asserteth: he saith, `he is guilty of all, but not equally guilty. The
apostle would infer an equality of care and respect to the whole law,
but not an equality of sin. All that can be collected is this, that one
allowed, wilful, deliberate breach and violation forfeiteth our righteousness, and maketh us become obnoxious to the curse of the whole
law, and the sinner shall no less die than if he had broken all by an
actual transgression. So that, although all allowed sins deserve
death, yet there is a difference still remaining in the several degrees
of guilt and the curse. (2.) You cannot hence conclude that total
rebellion is simply, and in itself, better than formal profession. Christ
loved the man for the good things that were in him from his youth,
and telleth him, `Thou art not far from the kingdom of God., We
read of greater sins, and more intolerable judgment. Good moral heathens may have a cooler hell. (3.) You cannot apply it to them
whose care of obedience is universal, though the success be not
answerable: Ps. cxix. 6, `Then shall I not be ashamed when I have
respect to all thy commandments;, not when I have observed, but
when I have respect. Gracious hearts look to all, when they cannot
accomplish all; and upon every known defect and failing they humble
themselves, and seek mercy. It doth not exclude them, for then it
would exclude all. But when men allow and please themselves in a
partial obedience, without fore-care, present-striving, and after-grief,
they come under the terror of this sentence. God will dispense with
none that can dispense with themselves in any known failing. (4.)
You must not urge this sentence to the exclusion of the comforts of
the gospel, and the hopes that we have by the grace of God in Christ:
for this sentence in itself is legal, the very rigour of the law, and such
sayings brook the exceptions of repentance and free grace: for the
rigour of the law can only take place on those that are under the bond
of it, and are not freed by Christ. That this is the voice of the law is
plain, because it consenteth with that sum and tenor of it which is
laid down Deut. xxvii. 26, `Cursed is every one that continueth not
in all the words of this law to do them., If they failed but in a circumstance, in a ceremony, they were under the power of the curse. So
the apostle urgeth it. Gal. iii. 10, `As many as are under the works of
the law, are under the curse; for cursed is he that continueth not in all
things to do them., Now Christ hath redeemed all those that have interest in him from this curse, by being (as the apostle saith there, ver. 13) `made a curse for us;, so that there is a remedy in Christ, of which
we are possessed by faith and repentance. And let it not seem strange
to any that I say the sentence is legal, for many of that nature are
here and there intermixed and scattered throughout the gospel, because
they are of excellent use and service for gospel ends and purposes: as
to convince hypocrites, whose obedience is always partial; to drive
men to the grace revealed in the gospel; and for the guidance and
rule of Christians, that they may know the whole will of God. For
though we are freed from the rigour of the law, yet we ought to look
to the whole rule, and, as much as in us lieth, to strive,
μὴ πταίειν ἐν ἑνὶ, not to offend in one point and tittle, not to rest in their imperfections, but to strive against them. Christ hath again revived this
strictness: Mat. v. 19, `Whosoever shall break one of these commandments, and teach men to do so, shall be least in the kingdom of God;,
that is, shall not be owned for a gospel minister. Christ is chary of
his least saints and least commandments. Though there be a pardon,
of course, for infirmities and failings, yet Christ hath not abated any
thing of the strictness of the law. The Pharisees thought that some
commandments were little and arbitrary; and therefore the lawyer
came to Christ: Mat. xxii. 36, `Master, which is the great commandment in the law?, It is true, some duties are more excellent; but
the question was propounded according the mind of the Pharisees,
who accounted outward devotionary acts most singular, and their own
traditions weighty things; now he cometh to see if Christ liked the
distribution. (5.) You must not urge this sentence to pervert the
order of the commandments; as if a man, in committing theft, committed adultery; and in committing adultery, he committed murder.
It is notable the apostle doth not say, `He transgresseth all, but `he
is guilty of all., The precepts are not to be taken disjunctim, but
conjunctim and completivè; not severally, but altogether, as they
make one entire law and rule of righteousness, the contempt reflecting upon the whole law when it is wilfully violated in one part;
as he that wrongeth one member, wrongeth the whole man or body of which it is a
part. The text being vindicated, I shall sum up the whole verse into one
observation, which is:—
Obs. That voluntary and allowed neglects of any part of the law
make us guilty of the violation of the whole law. Many reasons
might be urged to mollify the seeming asperity and rigour of the
point; as partly because the contempt of the same authority is manifested in the breach of one as well as of all: all the commands are
equal in regard of God; they are all ratified by the same authority,
which man contemneth when he maketh his own will the measure of
obedience; and partly because the same curse is deserved, which, when
neglects are voluntary, taketh place; partly because the law is but
one copulation, like a chain which is dissolved by the loosening of one
link; partly because all sin proceedeth from the same corruption:
the least sin is contrary to love, as well as the least drop of water to
fire;`Contra eam charitatem facit, in qua pendent omnia.,—Aug. Epist. 29. partly because amongst men it is counted equal: one condition
not observed forfeiteth the whole lease; and partly because one sincere duty hath much promised to it, and therefore one sin hath its
proportionable guilt. True love is called a `fulfilling of the whole
law., Rom. xiii. 8. And, in God's account, he that sincerely repenteth
of one sin, repenteth of all. And so, on the contrary, one allowed sin
is virtually a violation of the whole law; and, therefore, when some
went to gather manna on the Sabbath day, God said, Exod. xvi. 28, `How long will ye refuse to keep my commandments and my laws?, implying that in the breach of that one they had broken all.
There are many uses of this note: because they are of profit and
concernment to you, in the right application of this place, I shall give
them you in their order.
1. It showeth how tender we should be of every command: wilful
violation amounteth to a total neglect; therefore, as wisdom adviseth,
Prov. vii. 2, `Keep my law as the apple of thine eye., The least
dust offendeth the eye; and so the law is a tender thing, and soon
wronged. Lest you forfeit all your righteousness at once, it is good
to be careful.
2. That partial obedience is an argument of insincerity. When
we neglect duties that either thwart carnal desires or prejudice carnal
concernments, we do not please God, but ourselves. We are to walk `in all God's statutes, Luke i. 6. David fulfilled
πάντα τὰ θελήματα,
`all the wills of God, Acts xiii. 22.
3. That it is a vain deceit to excuse defects of one duty by care of
another. Sometimes men ante-date, sometimes they post-date, an
indulgence. They ante-date it when they sin upon a presumption
they shall make amends by repentance, or that their future good
deeds shall be a sufficient expiation or satisfaction. They post-date it when, from duties already done, they take liberty or an occasion to
sin the more freely: Ezek. xxxiii. 13, `If he trust to his righteousness, and commit iniquity, that is, if, upon that occasion of righteousness so done, called, or thought to be so in his apprehension, he
shall adventure upon sin, the doom is, `he shall die the death., We
see many men's hearts grow loose and vain after duties, and they are
the more presumptuous and careless out of a vain conceit that supererogating in some things will excuse obedience in others.
4. That upon any particular failing we ought to renew our peace
with God. I have done that now which will make me guilty of the
whole law; therefore, soul, run to thy advocate: 1 John ii. 1, `If any
man sin, we have an advocate with the Father, Jesus Christ the
righteous., Oh! go to Christ that he may sue out your pardon;
your hearts are not right with God if you do not use this course:
after daily transgressions sue out a daily pardon. The children of
God are like fountains; when mud is stirred up they do not leave till
they can get themselves clear again. Particular sins must have
particular applications of grace, for in themselves, in their own merit,
they leave you under a curse. It is good to deprecate it, as David
doth, Ps. vi. 1, `O Lord, rebuke me not in thine anger, &c.
5. That we must not only regard the work of duty, but all the
circumstances of it; and so proportionably, not only the acts of sin,
but the vicious motions and inclinations of it. One point is
dangerous. The Pharisees were for external duties, and the avoiding of gross sins, but securely allowed themselves in sins more hidden,
which yet are of a dangerous consequence. Malice is murder; and
thereupon John saith, 1 John iii. 15, `No murderer hath, eternal life., And lust is adultery, Mat. v. 28; a look, a glance, a thought, a
desire, is in itself damnable, and brooketh only the exception of the
divine grace.
6. That former profession will do no good in case there be a total
revolt afterward. A little poison in a cup, and one leak in a ship,
may ruin all. A man may ride right for a long time, but one turn in
the end of the journey may bring him quite out of the way. Gideon
had seventy sons, and but one bastard, and yet that bastard destroyed
all the rest, Judges viii. It is said, Eccles. ix. 18, `One sinner destroyeth much good.,
Once a sinner, all is lost; the ancients expound it
that way. So Ezek. xxxiii. 13, `All his righteousness shall be
forgotten;, that is, all will be to no purpose. As the sins of one that
repenteth are carried into a land of darkness, so are their duties who
apostatise.
7. That the smallness of sin is a poor excuse; it is an aggravation
rather than an excuse: it is the more sad, that we should stand with
God for a trifle. Luke xvi. 21, he would not give a crumb, and this
wonderfully displeased God; he did not receive a drop. God's judgments have been most remarkable when the occasion was least.
Adam was cast out of paradise for an apple; so gathering of sticks on
the Sabbath day, looking into the ark, &c. God's command bindeth
in lesser things as well as greater; though the object be different, the
command is still the same: `I tasted but a little honey (saith
Jonathan), and I must die, 1 Sam. xiv. 43. It will be sad to you to go to hell for a small matter. One of the prophet's aggravations is,
that they `sold the righteous for a pair of shoes, Amos ii. 6. Would
you contest with God for a small thing and of little consequence? As
it is imprudence, so it is unkindness.
Ver. 11. For he that said, Do not commit adultery, said also, Do
not kill. Now if thou commit adultery, yet if thou do not kill, thou
art become a transgressor of the law.
Here is a proof of the intent of the former sentence, that we are not
to look to the matter of the command, how it complieth with our
desires and interests, but to the authority of the lawgiver. He giveth
an instance in the sixth and seventh commandments. God, that hath
said one, hath said both; they are precepts of the same law and law
giver; and therefore, in the violation of one of these laws the authority
of the law is violated.
He that said, Do not commit adultery; that is, that threatened
adultery with death, Deut. xxii. 22, threatened also murder with
death, Lev. xxiv. 17, and Deut. xix. 13; and the apostle useth that
phrase `He that said, as alluding to the preface of the law: Exod.
xx. 1, `God spake all these words, saying., He instanceth in such sins
as are not only digested into the sum of the moral law, but are more
directly against the light of nature, that so his argument might
be the more strong and sensible; which is to be noted, lest we should
think that only a uniformity of obedience is required to those precepts
that forbid sins openly gross and heinous.
Out of these words observe:—
Obs. 1. That we must not so much dispute the matter of the command, as look to the will of the lawgiver. He proveth that the whole
law had an equal obligation upon the conscience, because he that said
the one said the other. God's will is motive enough to obedience,
1 Peter ii. 15; 1 Thes. iv. 3; v. 18. Every sin is an affront to
God's sovereignty, as if his will were not reason enough; and to his
wisdom, as if he did not know what were good for men; and to his
justice, as if the ways of God were unequal. When your hearts stick
at any duty, shame yourselves with these considerations: It is a trial
of sincerity; then duty is well done when it is done intuitu voluntatis,
with a bare sight of God's will. And it is a motive to universal
obedience;`A quatenus ad omne valet consequentia., this duty is required as well as other duties, and enjoined
by the same will.
Obs. 2. Duties and sins are of several kinds, according to the several
laws of God. Man hath several affections; every one must have a
special law: he hath several essential parts; God giveth laws to both:
he is disposed to several providences, which needeth a distinct rule;
he is under several relations and obligations to God, which call for
duties of a different nature and respect. Well, then, be not contented,
with Herod, to `hear many things, gladly to practise somewhat. He
that calleth you to pray calleth you to hear, to redeem time for
meditation and other holy purposes. All commands are equally
commanded, and must be equally observed. And be not secure,
though you be not guilty of such sins as are reproved in others. Other
diseases are mortal besides the plague: though you are not for the farm, you may be for the merchandise: though thou art not a thief or
whore, yet thou mayest be covetous and worldly. There is, as Hippocrates said,
δίπλη μανία, a double madness—a sober madness as well
as a trying.So in first edition; in second edition, `toying., Qu.
`crying,?—ED. You may be dead in sins, though not dissolute; and
though the life may be gravely ordered, yet the heart may be averse
from God. The Pharisee could say, I am no adulterer, but he could
not say, I am not proud, I am not self-confident.
Ver. 12. So speak ye, and so do, as they that shall be judged by the
law of liberty.
Out of the whole discourse he inferreth a seasonable exhortation,
that they would order their speeches and actions so as to endure the
test and trial of the law, especially in the matter of impartial respects,
because commanded by an impartial law. The reason of it lieth thus:
Those that would be judged by the law should not omit the least part
of it. But you desire to be judged by the moral law, evangelised or
made a `law of liberty;, in which term he hinteth the reinforcement
of the duties of the law of Moses in the gospel, which doth as exactly
require a care in our speeches and actions as the law; for though
believers be freed from the terror of the law, yet not from the obedience of it; yea, if they continue in any known and allowed neglects,
they lose their privilege, and are not judged by a law of liberty, but
fall under the utmost rigour and severity of the sentence forementioned.
So speak ye, and so do.—He joineth the matter hinted in the close
of the former chapter concerning speech, ver. 27, and the matter of
the present chapter, concerning impartial respects, together; and
saith, `so speak, as relating to those directions; `so do, as relating to
the present case; and the rather, because not only actions but speeches
fall under the judgment of God and the law.
As they that shall be judged.—Some read, `as those that will judge, as applying it to the direct context; and they make out the sense
thus:—In the Old Testament, differences of persons were not so expressly forbidden; but now, as differences of nation, so of relation,
are taken away by the law of liberty: bond and free are all one in
Christ, Gal. iii. 28; and therefore you are to judge without any respect of persons. But this seemeth more argute than solid. It is
better to keep our own reading, `as those that shall be judged;, that
is, either in conscience here, or rather at the tribunal of God hereafter.
By the law of liberty.—The same expression is used in the 25th
verse of the former chapter. But what is the force of it here? The
lowest reason may be, because their observance of rich men was servile,
and the law commanded nobler and freer respects, more separate from
base aims and self-advantage; or else in this expression the apostle
may anticipate an objection which might be framed against the rigour
of the former sentence; they might pretend they had an exemption
by Christ. The apostle granteth there was a liberty, but not a
license; for still there is a law, though to the elect a law of liberty;
but, saith he, see that your interest be good. To wicked men it is
still a bondage, and a hard yoke. Therefore, walk so that you may
not be judged in a legal way, for then the least failing maketh you
obnoxious to the curse; which rigour, if you would not undergo, see that you walk so that you may give evidence that you are come under
the banner of love and the privileges of the gospel. And then, when
you come to be judged, you will be judged upon gospel terms; other
wise there is no liberty or freedom for any that allow themselves in
the least breach or voluntary neglect, nothing to be expected but
judgment without mercy.
From this verse I observe:—
Obs. 1. That the law in the hands of Christ is a law of liberty.
1. It is a `law:, 1 Cor. ix. 21, `I am not
ἄνομος, without the law, but
ἔννομος, under the law to Christ., There is a yoke, though not an
insupportable burden. Though there be not rigour, yet there is a rule
still. It is directive: `He hath showed thee, man, what is good, Micah vi. 8. The acceptable will of God is discovered in the law of ten
words, and the moral part of the scripture is but a commentary upon it.
And it is also imperative. It is not arbitrary to us whether we will
obey or no. Laws are obliging. The will of the creator being signified to us in the law, we are under the commanding power of it.
Things moral and just are perpetually obliging: Rom. vii. 12, `The
law is holy, and the commandment holy, just, and good., It is holy,
it discovereth true strictness. It is just or suitable to those common
notices of right and equity which are impressed upon the creature;
and it is good, that is, profitable, useful for man. All which things
infer a perpetual obligation; and if the law were not obliging, there
could be no sin; for where there is no obligation, there is no transgression: 1 John iii. 4,
`Whosoever committeth sin, transgresseth the
law; for sin is the transgression of the law., Now natural conscience
would soon be offended at that doctrine that should make murder,
incest, or adultery no sins; and therefore it is but the vain conceit of
profane men in these times to think that the gospel freeth us from the
obligation of the law because it freeth us from the curse of it, for then
all duty would be will-worship, and sin but a fond conceit.
2. It is a `law of liberty;, for there is a great deal of freedom
purchased by Christ.
[1.] We are freed from the law, as a covenant of works. We
are not absolutely bound to such rigour and exactness as that required. Life and glory is not offered upon such strict terms. We
ought to aim at exactness of obedience, but not to despair if we can
not reach it. We are so far to eye perfect obedience, as if it were still
the matter of our justification, as to be humbled for defects. A gracious heart cannot offend a good God without grief. Sin is still damning in its own nature, still a violation of a righteous law, still an
affront to God. Nay, there are new arguments of humiliation, as sinning against God's love and kindness, the forfeiting of our actual
fruition of the comforts of the covenant, though not our right in it, &c.
And as to be humbled for our defects, so to be as earnest in our
endeavours. You have more reason to be strict, because you have
more help. Lex jubet, gratia juvat—we have more advantages, and
therefore we should have more care of duty: Phil. iii. 11, `I press on,
that if it be possible I may attain the resurrection from the dead;, that is, the holiness of that state. A Christian's actions are much
below his aims. They have no grace that can be content with a little grace. So that you see we ought to look to the law's utmost, though
we be not judged by the law's rigour. Failings not allowed are pardoned, and weaknesses passed by; the obedience required of us being
not that of servants, but children: Mal. iii. 17, `I will spare them, as a man
spareth his only son.,
[2.] We are freed from the curse and condemnation. The law may
condemn the actions, it cannot condemn the person. It judgeth
actions according to their quality, but it hath no power over the person. So we are said to be
`dead to the law, Gal. ii. 19, and the law
to us, Gal. iv. 6, and therefore the apostle saith,
οὐδὲν κατάκριμα, `There is not one condemnation to them that are in Christ.,
Rom. viii.
1. The curse may be proposed to a believer, but it cannot take hold
of a believer. Not only colts, but horses already broken, need a bridle.
[3.] We are freed from the curse and irritation of the law:
Rom.
vii., `Sin took occasion from the commandment., Carnal hearts grow
worse for a restraint, as waters swell and rage when the course is stopped.
The very prohibition is an occasional provocation; but to a gracious
heart it is motive enough to a duty, because God willeth it.
[4.] We are freed from bondage and terrors. By natural men duties
are done servilely, and out of slavish principles: `We have not received
the spirit of bondage again unto fear., Rom. viii. 15. The great principle in the Old Testament, when the dispensation was more legal,
was fear. Therefore it is said, `The fear of God is the beginning
of wisdom, Prov. ix.; and `the whole duty of man is to fear God,
and keep his commandments, Eccles. xii. 13. Fear is represented
as the great principle of duty and worship in the Old Testament, as
suitable to that dispensation. But in the New we read that `love
constraineth, 2 Cor. v. 14; that love `keepeth the commandments, 1 John v. 2, &c. To the old world God more discovered his will, to
us his grace; and therefore our great constraint is to arise from love
and sweetness.
Use. It showeth us the happiness of those which are in Christ: the
law to a believer is a law of liberty; to another it is the law of
bondage and death. We may `serve him without fear, Luke i. 57,
that is, without slavish fear. Beasts are urged with goads, and things
without life haled with cart-ropes; but Christians are led by sanctified
affections, motives of grace, and considerations of gratitude. Oh!
look to yourselves, then, whether you be in Christ or no. How sweet
is this, when we are `free for righteousness, and do not complain
of the commandment, but of sin, and the transgression is looked
upon as a bondage, rather than duty! The same apostle that groaned under the
body of death, delighted in the law of the Lord in the inward man, Rom. vii.
God's restraints are not a bondage, but our own corruptions. And again, how
sweet is this, when the command giveth us a warrant, and love a motive, and we
can come before God as children, not as hirelings!
Obs. 2. That we shall be judged by the law at the last day; see
Rom. ii. 12, `As many as have sinned in the law shall be judged by
the law., The apostle's drift is to prove that all men out of Christ
are under a condemnation, whether they had a law promulged or a
law inbred; a law written in tables of stone, as the Jews; or in tables of the heart, as the Gentiles. All are judged according to the declarations of his will that God hath made to them: they that have
gospel by gospel, or `the law of faith, Rom. iii. 31, `The words
that I have spoken, shall judge them at the last day, John xii. 48;
they that have only the law of nature, by the law natural; they
that had the law written, by the law of tables; believers, by the law
of liberty,—Christ's obedience shall be put upon their score. However their actions are brought to be scanned by a law and rule, their
faith shall be judged and approved by their works, which, though
they be not the causes of glory, yet they are the evidences: as
motion is not the cause of life, but the effect and token of it. That
works are brought into judgment appeareth by that scheme, Mat.
xxv. 35. So Rev. xx. 12, `The books were opened, and every man
was judged according to his works., The judge of the world will
show that he doth rightly. The works of the wicked are produced as
the merit of their ruin; the works of the godly, as evidences of glory:
and therefore the apostle, when he speaketh of the process of God
with the godly and wicked, he noteth the reward and the recompense
of the godly in a different term and phrase: Rom. vi. 23, `The wages
of sin is death, but the gift of God is eternal life., The works of the
wicked are produced to show the equity of their wages; the works of
the godly, to declare their interest in his gift. Well, then, if the law
be the rule of judgment, then let it be so now. If your confidence
will not stand before the word, it will not stand before Christ at his
appearing. We might anticipate and prevent the sentence of that
day if we would go to the law and to the testimony. This is usual in
experience, that persons the more ignorant, the more presuming; and
men that contemn and neglect the means of grace have highest hopes.
The reason is, because they cherish a confidence which the word
would soon confute; and therefore, out of a secret consciousness of
their own guilt, shun that way of trial: `They come not to the light,
lest their deeds should be reproved, John iii. 20. Oh! if you dare
not stand before the word now, as it is opened by a minister, what will
you do when it is opened by Christ? Therefore when the word
reproveth, regard it with all reverence and fear: This word judgeth
me now, and it will judge me at the last day. Many fret at the light;
as the Ethiopians once a year solemnly curse the sun. Oh! but how will they
gnash the teeth when this word shall be brought against them at the coming of
Christ in the clouds!
Again, if we shall be judged according to the measure of light and
knowledge that we have of the law, it presseth us to bring forth fruits
answerable to the dispensation of God. It is sad to put the finger in
nature's eye, much more to grow black and wanzy in the sunshine of
the gospel. As God looketh to the rule, so to our proportions and
measures of light: `If I had not spoken to them, they had had no sin, saith Christ; that is, no such sin, not that kind of sin, not so much
sin. Gentiles shall answer for their knowledge, and we according to
our proportions. In sins of knowledge there is more of sin; for according to the sense that we have of the law forbidding, so is sin increased,
and there is more of malice; therefore apostates, who have most
knowledge of the truth, are (as Arnobius saith) Maximi osores sui
ordinis—the greatest enemies to their own order and profession; and
suitable the prophet Hosea v. 2, `The revolters are profound to make
slaughter., Certainly there is more unkindness to God when we sin
against a direct sight and intuition of his will: and therefore David
aggravateth his adultery, because it was committed after God had
made him `to know wisdom in the inward part, Ps. li. 6; which certainly is the intent of the Hebrew text there, though we read somewhat
otherwise in our translation. It is sad that after the law is written
upon the heart, it should be transgressed; in such acts there is a kind
of violence offered to the principles and suggestions of our own bosom.
Obs. 3. It is a great help to our Christian course to think of the
day of judgment. They best prepare themselves to the spiritual
battle that always hear the sound of that day's trump. Do not think
it is against the liberty of the gospel to think of these severe accounts,
or a talk only for novices; it is useful for the children of God.
Though they are delivered from the rigour of that day, yet they ought
still to reflect upon it with reverence. I confess there are some servile reflections which beget nothing but torment and bondage in the
spirit; these will not become the children of God. But still a holy
awe and reverence is necessary; you will find it of special use to
quicken you to Christian care and watchfulness. There are evangelical reflections which serve to make the spirit strict, but not servile.
It is a fondness in them that think this argument is wholly legal. The
apostle Paul maketh the doctrine of judgment to come to be a part
of the gospel, Rom. ii. 13: `God will judge the secrets of all men
according to my gospel, that is, according as I have taught in the
dispensation of the gospel. And, indeed, it is a branch of the most
glorious part of the doctrine of the gospel; Christ's judging being the
highest and most imperial act of his kingly office. The truth is, it is of
excellent use to invite wicked men to repentance, and therefore Paul
chose this argument at Athens, Acts xvii. 31, `He hath commanded
all men to repent, because he hath appointed a day wherein he will
judge the world in righteousness., Three reasons may be given why
he useth that motive to them at first. One is intimated in the text,
because it is a forcible and pressing motive to repentance; and the
other two may be easily conjectured, or collected out of the context.
As, secondly, to prevent their plea, that if they had been in a wrong
way, they had found it a happy way; no judgment or plague had
lighted upon them. The apostle anticipateth this objection by telling
them, `at those days of ignorance God winked, but now taketh notice;
and if they did not repent now, however they escaped here, they should
be sure to meet with judgment to come. And, thirdly, because the
heathens themselves had some kind of dread and expectation of such a
day, conscience being but the counterpart of this doctrine; and, therefore, when Paul spake of
`judgment to come, Felix trembled, though
an heathen, Acts xxiv. 25. The philosophers had some dreams of a
severe day of accounts, as appeareth by Plato's Gorgias, many passages
in Tully, &c. And possibly herein the light of nature might be much
helped by tradition; so that, for the first and inviting motive, it
serveth excellently. Nay, the people of God, that are already brought
into Christ, find a great deal of sweet use and profit by exercising their thoughts in it. The strictness of it serveth to scare them out of
their own righteousness. Nothing but Christ's righteousness will
serve for Christ's judgment: `That I maybe found in him, &c., Phil.
iii. 9. When wrath cometh thus solemnly to make inquisition for
sinners, it is comfortable to be `hidden in the cleft of the rock, to be `found in him., So also it is useful to make them more strict and
watchful; that they may keep faith and grace in a constant exercise,
and so be fit to meet the Lord when he cometh, with joy and boldness. The preacher, when he had propounded the whole duty of man,
he enforceth it upon this motive, `For God shall bring every work to
judgment, Eccles. xii. 13, 14. And again, more faithful in their callings. Whatever things are omitted at the day of judgment, our carriage in our callings is chiefly noted and produced, it being that
particular sphere to which we are limited and confined for serving the
great ends of our creation. And as all callings are respected, so
especially those high callings wherein there is some peculiar and
special ministration to God, or some charge and employment for the
public good. Paul himself, though a chosen vessel, a man of strong
affections to Christ, yet thought need sometimes to use the spur; and
though he professed that he chiefly acted out of the constraints of love,
yet he also took the advantage of fear, `Knowing the terror of the
Lord in that day, we persuade men, 2 Cor. v. 11, implying that a reflection upon the severity and strictness of the day of judgment was a
great enforcement to urge him to faithfulness in the ministry; and
having found the use of it in his own spirit, he presseth Timothy by
the same motive: 2 Tim. iv. 1,2, `I charge thee, before Jesus Christ,
who shall judge quick and dead, be instant; preach the word in
season, out of season., It is a most vehement persuasive to diligence,
when we consider that we must give an account of our work. So also
to make them thankful. There cannot be a greater argument of praise
than when we consider our deliverance from wrath, when wrath is
drawn out to the height, that we can look Christ in the face with comfort, 1 John ii. 28; and we may begin our triumph when others are
overwhelmed with terrors. So the apostle saith, 1 John iv. 17, `Herein is love
perfect, that we may have boldness at the day of judgment;, that is, therein is the height and perfection of the divine love
discovered, that when others call upon mountains to cover them, we
may lift up our heads with comfort, and may call the world's judge
our friend and father.
Lastly, To awaken their souls to an earnestness of desire and expectation. The good servant expecteth his master's coming, Mat. xxiv.
45, and `the bride saith, Come, Rev. xxii. The day of judgment is
the day of Christ's royalty and your espousals: here we are betrothed,
not married. When Christ went out of the world, there were mutual
and interchangeable pledges of love and affection. Nobis dedit arrhabonem Spiritus;
à nobis accepit arrhabonem carnis.Tertullianus. He left us
the pledge of his Spirit, as Elijah ascending, left his mantle; he took
from us the pledge of our flesh and nature; therefore certainly all
that have interest in Christ must needs `love the day of his appearing, 2 Tim. iv. 8.
Use. Well, then, often exercise your thoughts in this matter. Think
of the judge, of his majesty, on the glory of his appearance; when
the graves are opened, rocks are rent, and Christ's unspeakable glory
shall break forth like lightning through the heavens; when he shall
come riding on the clouds, environed with flames of fire, attended with
all the host of the elect angels, and the great shout and trump shall
summon all before the royal throne of Christ's judgment. Consider, also, his
purity and holiness. When God discovered himself in a particular judgment, they said, 1 Sam. vi. 20,
`Who can stand before this
holy God?, But when Christ cometh to judge all the world, `with a
garment white as snow, and the hair of his head like pure wool, Dan.
vii. 9, how will guilty spotted creatures appear in his presence?
Christ's throne is `a white throne, Rev. xx. 11, and black sinners can
not stand before it. None have confidence in that day but either
such as are of an unspotted innocency, as the angels, or those that
are washed in Christ's blood, as the saints. Consider his strict justice:
nothing so small and inconsiderable but, if it be sinful, God hateth it.
Idle and light words weigh heavy in God's balance, Mat. xii. 36.
Nothing so hidden and secret but is then opened; deadness, irreverence, unsavoriness in holy duties, the least failing or defect in circumstance, manner, or end. A man should never think of the severity
of that day but he should cry out, `If thou, Lord, shouldst mark
iniquities, who shall stand?, Ps. cxxx. 3. Stand, that is,
rectus m
curia, be able to make a bold defence in that day. Those sins which,
through the commonness and easiness of error, seem to challenge a
pardon of course, and wherein we are most indulgent to ourselves, as
the follies and excesses committed through the heat of youth, and so
in man's account, who hath but a drop of indignation against sin, are
venial, shall be then produced: Eccles. xi. 9, `Know that for all these
things God will bring thee to judgment., Oh! think of these things
to an evangelical purpose, that ye may trust in nothing but Christ's righteousness against Christ's judgment.
Obs. 4. From that so speak, and so do: that not only our actions,
but our speeches, in which we are less deliberate, come under the judicatory of God and the word: Mat. xii. 36,
`But I say unto you, that
every idle word that men shall speak, they shall give an account
thereof in the day of judgment; for by thy words shalt thou be justified, by thy words condemned., Usually we forget ourselves in our
speeches, and make light account of them; ay! but for idle words,
not only evil, but idle, we shall be judged in the last day. Evil words
show a wicked heart, and idle words a vain mind. There is a quick
intercourse between the heart and the tongue; and whatever aboundeth
in the heart cometh uppermost, and findeth vent in the speech. Therefore let wicked men beware lest `their own tongue fall upon them,
Ps. lxiv. 8. Better have a whole mountain than one evil tongue to
fall upon us; this will crush you to pieces in the day of wrath. Well,
then, it shows how fond their excuse is who hope they are not so bad
as they make themselves in their words. Alas! this is one of the
nearest and clearest discoveries of what is in thy heart; thy tongue
should be thy glory, Ps. ix., and it is thy shame. Evil words have a
cursed influence; that σάπρος λόγος, `rotten communication, Col. iv. 6, passeth through others like lightning, and setteth them all on fire.
Behold a great deceit in good things: men think their talking should
excuse their walking; in bad they hope their hearts are good, though
their communications be vile and base. A stinking breath argueth
corrupt lungs; such putrid and rank speeches come from a foul
heart. Christ asked his disciples, `What manner of communications
they had?, Luke xxiv. 17. Xenophon and Plato gave rules that
men's speeches at meals, and such like meetings, should be written,
that they might be more serious. Oh! consider, God writeth them.
What a shameful story will be brought out against you at the day of
judgment, when all your rotten and unsavoury speeches shall be numbered and reckoned up to you! It is observable, when Paul,
Rom.
iii. 13, 14, maketh an anatomy of a natural man, he standeth more
on the organs of speech than all the other members: `Their throat
is an open sepulchre; with their tongues have they used deceit; the
poison of asps is under their lips; their mouth is full of cursing and
bitterness, &c. The inward dunghill reeketh, and sendeth forth its
stench most this way.
Ver. 13. For he shall have judgment without mercy that showed
no mercy; and mercy rejoiceth against judgment.
He applieth the former direction to the matter: `So speak, and so
do, as those that would not come under the rigour of the covenant
of works; for if you allow yourselves in any sin, or do anything
against any part of the royal law, you can expect nothing but `judgment without mercy., But to be cruel to your brethren with allowance and indulgence is a sin that will put you into that capacity; not
only as it is an allowed transgression of the law, but a special sin, that
in equity seemeth to require such a judgment; it being most meet
that they should find no mercy that would show none.
For he shall have judgment without mercy.—In which expression
he intimateth the effect of the covenant of works, which is judgment
without any mixture and temper of mercy, the law abating nothing to
the transgressor; as also to imply the retaliation of God: hard men
justly meet with hard dealing and recompense.
That showed no mercy.—As if he had said, Mercy is not for those
that only honour rich men, but them that are full of bowels and
bounty to the poor; for by `showing no mercy, he either intendeth
shutting up the bowels against the necessities of the poor, or using
them with contumely, injury, and reproach. They were so far from
giving due respect, that they were guilty of undue disrespect; a practice which certainly will leave us ashamed at the day of judgment,
when the Lord shall slight our persons, and leave us to our own just
horrors and discouragements.
And mercy rejoiceth over judgment.—The word is
κατακαυχᾶται, boasteth, lifteth up the head; as a man will when anything is accomplished with glory and success. This latter clause hath been tortured
and vexed with diversity of expositions: it were fruitless to number
up all to you: they may be referred to two general heads. Some take
mercy here for God's mercy; others for man's mercy. They that
apply it to God either expound it thus: They have a severe judgment; and if it be not so with all, it is merely the mercy of God which hath rejoiced and triumphed over his justice. So Fulgentius
among the fathers. But this is too forced. Others, as Gregory, &c.,
carry it, with more probability, thus: Though unmerciful men be
severely handled, yet, in the behalf of others, mercy rejoiceth over
judgment; that is, in the conflict and contest between attributes
about sinners, mercy getteth the victory and upperhand, and so
rejoiceth, as men when they divide the spoil. Piscator maketh out
this sense yet more subtilely, taking καὶ, which we translate
and, for
though or yet, as it is often in scripture; and then the sense is,
Though mercy itself would fain rejoice over judgment, acts of pity
and kindness being exercised with more of God's delight, yet at the
sight of unmercifulness the bowels of it shrink up and retire. I should
incline this way, but that the apostle speaketh here of that mercy
which man showeth to man: for there seemeth to be a thesis and an
antithesis, a position and an opposition, in the verse. In the position
the apostle asserteth that the unmerciful shall find no mercy; in the
opposition, that mercy findeth the judgment not only tempered, but
overcome; that is, he that showeth mercy is not in danger of
damnation, for God will not condemn those that imitate his own
goodness; and therefore he may rejoice over his fears, as one that
hath escaped. Now the orthodox, that go this way of applying it to
man's mercy, do not make this disposition a cause of our acceptance
with God, but an evidence; mercy showed to men being an assured
pledge of that mercy which he shall obtain with God. I confess all
this Is rational; but look to the phrase of the text, and you will find
some inconvenience in this opinion; for it will be a speech of a most
harsh sound and construction to say that our mercy should rejoice
against God's judgment; for then man would seem to have `somewhat
wherewith to glory before God, which is contrary to David, who
denieth any work of ours to be justifiable in his sight, Ps. cxliii. 2, or
to be able to hold up the head or neck against his judgment; contrary to Christ, who forbiddeth this rejoicing against the divine
judgment, though we be conscious to ourselves of performing our
duty, Luke xvii. 10; and contrary to Paul, who saith there is no
glorying before God, Rom. iv. 2. All the rejoicing we have against
God's justice is in the victory of his mercy; therefore I believe these
two senses may be well compounded and modified each by the other,
thus: It is the mercy of God that rejoiceth over his justice, and it is
mercy in man that giveth us to rejoice in the mercy of God; and
therefore the wisdom of the apostle is to be observed in framing the
speech so that it might be indifferently compliant with both these
senses. Yea, upon a more accurate and intimate consideration of the
words, I find that the opposition in the apostle's speech doth not lie so
much between unmercifulness and mercy, as between judgment without mercy and judgment overcome by mercy. Therefore, upon the
issue of the whole debate, I should judge that the apostle's speech is
elliptical, and more must be understood than is expressed; mercy in
God being expressed as the rise of our triumph, and mercy in man
being understood as the evidence of it: and the sum is, that the
merciful man may glory as one that hath received mercy, for the
mercy of God rejoicing over the justice of God in his behalf; he may rejoice over Satan, sin, death, hell, and his own conscience. In the
court of heaven the mercy of God rejoiceth; in the court of conscience,
the mercy of man: the one noteth a victory over the divine justice,
the other a victory over our own fears.
The observations are these:—
Obs. 1. The condition of men under the covenant of works is very
miserable. They meet with justice without any temper of mercy.
The word speaketh no comfort to them. Either exact duty or extreme
misery are the terms of that covenant. `Do and live, and `do
and die, is the only voice you shall hear whilst you hold by that
tenure. God asked of Adam, `What hast thou done?, not, Hast thou
repented? So in the prophet, Ezek. xviii., `The soul that sinneth
shall die., The least breach is fatal. To man fallen the duty of that
covenant is impossible, the penalty of it is intolerable. Fore-going
sins cannot be expiated by subsequent duties. Paying of new debts
doth not quit the old score. Will you hope in God's mercy? One
attribute is not exercised to the prejudice and wrong of another. In
that covenant God intendeth to glorify justice, and you are engaged
to a righteous law, and both law and justice must have satisfaction.
As the word speaketh no comfort, so providence yieldeth none. All
God's dispensations are judicial: Ezek. vii. 5, `An evil, and an only
evil., Their crosses are altogether curses. There is nothing befalleth
them that are under the covenant of grace, but there is some good in
it; something to invite hope, or to allay sorrow: `In wrath God
remembereth mercy, Hab. iii. 2. The rod is not turned into a serpent, and therefore comforteth, Ps. xxiii. 5. Whereas to these every
comfort is salted with a curse; and in their discomforts there is
nothing but a face and an appearance of wrath. But the worst of the
covenant of works is hereafter. When he dealeth with his people all
in mercy, he will deal with them all in judgment: Rev. xiv. 10, `A
cup of wrath unmixed;, that is, simple and bare ingredients of
wrath. Yet it is said, Ps. lxxv. 8, that `the cup of the Lord is
full mixed;, full mixed with all sorts of plagues, but unmixed, without the least drop or temperament of mercy. Oh! how will ye do to
suffer those torments that are without ease and without end? Rev.
xx. 7, `They shall be cast into the lake that burneth with fire and
brimstone, where they shall be tormented for ever and ever., Nothing
more painful to the sense than fire; no fire more noisome or more scalding than brimstone; and all this for ever and ever. There is an eternity
of extremity; it is without measure and without end , which is the hell
of hell, that after a thousand years are passed over, that worm dieth
not, and that fire is not quenched. The brick-hills and the furnace of
Babel are but shadows to it. There was a sad howling and yelling in
Sodom when God rained hell out of heaven. How did the poor scalded
creatures run up and down in that deluge of brimstone, and shriek
and howl because of their pains! Oh! but what weeping and gnashing will there be in hell, when a
`fiery stream shall go out from the
throne of God, Dan. vii. 10, and poor damned creatures shall wallow hither and thither, and have `not a drop to cool their tongues!, Well, then, it should awaken those that are under the covenant of
works to come under the banner of grace. Those that are condemned in one court have liberty of appeal to another; and when `ye are
dead, and lost to the first law, you may be; alive to God, Gal. ii. 19.
Let `the avenger of blood, make you fly to `the city of refuge., But
you will say, Who are now under the covenant of works? There is a
vulgar prejudice abroad which supposeth that the first covenant was
repealed and disannulled upon the fall, and that God now dealeth
with us upon new terms; as if the covenant of grace did wholly extrude and shut out the former contract, wherein they think Adam only
was concerned. But this is a gross mistake, because it was made not
only with Adam, but with all his seed. And every natural man,
whilst natural, whilst merely a son of Adam, is obliged to the tenor
of it. The form of the law runneth universally, `Cursed is every one
that, &c., Gal, iii. 10; which rule brooketh no exception but that of
free grace and interest in Christ. And therefore every child, even
those born in the church, are obnoxious to the curse and penalty of it: `Children of wrath, even as others, Eph. ii. 3; and therefore are natural
men described by this term, `Those that are under the law, Gal. iv. 5;
that is, under the bond and curse of the law of works. If the law of
works had been repealed and laid aside presently upon Adam's fall,
Christ had not come under the bond and curse of it as our substitute
and surety, for he was to take our debt upon him, to submit to the
duty and penalty of our engagement; therefore it is said, in the place
last quoted, he was `made under the law, to redeem them that were
under the law., So also Gal. iii. 13, `He was made a curse for us;, that is, in our room and place. And, again, the law is not repealed,
because it is an unchangeable rule, according to which God proceedeth,
μία κεραία: `Not a pick of the law shall pass away, Mat. v. 18, till all
be fulfilled, either by the creature, or upon the creature, by us, or by
our surety. It is the covenant of works that condemneth all the sons
of Adam. The rigour of it brought Christ from heaven to fulfil it for
believers. Either we must have Christ to fulfil it, or for the breach
of it we must perish for ever. And therefore our apostle saith, that
at the day of judgment God proceedeth with all men according to the
two covenants; some are `judged by the law of liberty, and some `have judgment without mercy.,
The two covenants have two
principal confederate parties that contracted for them and their heirs—Adam and Christ; therefore, as long as thou art Adam's heir, thou
hast Adam's engagement upon thee. The covenant of works was
made with Adam and his seed, who were all natural men. The
covenant of grace with Christ and his seed, who are believers, Isa. liii.
10. God will own no interest in them that claim by Adam. As
Abraham was to reckon his seed by Isaac, not by Ishmael, `la
Isaac shall thy seed be called;, so God's children are reckoned
by Christ. Others, that have but a common interest, cherish
a vain hope: `God that made them will not save them, Isa.
xxvii. 11.
But you will say, how shall we more distinctly know what is our
claim and tenure? I answer—;
1. It is a shrewd presumption that you are under the old bond,
if you cannot discern how your copy and tenure is changed. The
heirs of promise are described to be those that `fly for refuge to the hope that is before them, Heb. vi. 18. God's children are usually
frighted out of themselves by some avenger of blood; and do the
more earnestly come under the holy bond of the new oath, and fly to
Christ, by considering the misery of their standing in Adam. The
apostle supposed that wrath made inquisition for him, and therefore
crieth out, `Oh! that I might be found in him, Phil. iii. 9. They
that presume that they had ever faith and a good heart towards God,
grossly mistake. That justiciary said, `All these I kept from my
youth, Mat. xix. 20.
2. Much may be discerned from the present state and frame of your
hearts. If they carry a proportion with the covenant of works, it is
to be feared you hold by that title and copy. As (1.) When the
spirit is legal. There is a suitable spirit both to law and gospel. A
servile spirit is the spirit of the law, a free spirit is the spirit of the
gospel. It is the character of men under works: Heb. ii. 15, `All
their lifetime they are subject to bondage., Religion is careful, but a
foolish scrupulosity and servile awe argue bondage. See Rom. viii.
15, and 2 Tim. i. 7. (2.) When we seek `a righteousness of our own., Rom. x. 3, and settle our life and peace upon a foundation of our own
works. The covenant of works is natural to us. Common people hope
to be saved by their works and good meaning, and by their good
prayers to be accepted with God. `What shall we do?, is the language of every convinced man. And the Jews said, John vi. 28, `What are the works of God?, We would fain engage the divine
grace by our own works. But this disposition reigneth most in such as
either—;(1st.) Plead their works, as those in the prophet that `delighted
to draw nigh to God;,Vide Sanctium in locum. that is, to expostulate and contend with him
about their works, for so it followeth in the next verse: Isa. lviii. 2, 3, `Wherefore have we fasted?, So the Pharisee, Luke xviii. 11. And
hypocrites are brought in by Christ pleading their works, as noting
the secret ground of their confidence: Mat. vii. 21, `We have prophesied in thy name, cast out devils.,
The saints of God own no such
thing: Mat. xxv. 37, `When saw we thee an hungered, naked?, &c.
They wonder Christ should remember such sorry things. As they
perform duties with more care, so they overlook them with more
self-denial; whereas others build upon their great gifts, employment
in the ministry, urge every petty thing as an engagement upon God.
(2d.) When they take more liberty to sin, hoping to make amends by
their duties. Conviction would not let them prosecute their sins so freely,
if they did not make fair promises of reformation. It is usual with
men to carry on a sin the more securely out of a presumption of a
former or after duty. Sir Edwin Sands observeth that the Italians
are emboldened to sin, that they may have somewhat to confess.
And Solomon speaketh of `sacrifice with an evil mind, Prov. xxi. 27.
And Balaam built seven altars, and offered seven rams, &c., Num.
xxi., out of a vain hope to ingratiate God, that he might curse the
people. And the prophet speaketh of committing iniquity out of a trust
in righteousness, Ezek. xxxiii. 13.
3. You may collect much from the unsuitableness of your hearts to
the state of grace. As (1.) If you live under the reign of any sin, when it is constant and allowed, that rule holdeth good: James
ii. 10, `He that is guilty of one, is guilty of all., Then the devil
hath an interest in you, not Christ. Habituated dispositions, good or
bad, show who is your father. It is notable that of Rom. vi. 14, `Sin
shall not have dominion over you; for you are not under the law, but
under grace., An interest in grace cannot consist with a known sin.
(2.) If you abuse grace; for then you make grace an enemy, and then
justice will take up the quarrel of abused mercy. Usually men please
themselves in this, if they be right in doctrine, but do not take notice
of that taint that is insensibly conveyed into their manners. Oh! consider, when out of a pretence of gospel you grow neglectful of duty,
less circumspect and wary in your ways, more secure, slighting the
threatenings of the word, you offend grace so much that it turneth
you over to justice. There are Antinomists in life as well as doctrine.
Good Christians are angry that others make that an occasion to lust
which is to themselves a ground of hope: `They turn the grace of
our God, &c., Jude 4. Therefore that man that maketh it fuel for
sin hath a naked apprehension of it, not a sure interest.
Obs. 2. Unmerciful men find no mercy. (1.) It is a sin most un
suitable to grace. Kindness maketh us pity misery: `Thou wast a
stranger, be kind to strangers., He that was forgiven, and plucked
his fellow-servant by the throat, had his pardon retrieved, Mat. xviii.
We pray, `Forgive us our trespasses, as we forgive them that trespass against us, Mat. vi. God's love to us melteth the soul, and
affecteth us not only with contrition towards God, but compassion to
our brethren. At Zurich, when the gospel was first preached, they
gave liberty to their captives and prisoners, out of a sense of their own
deliverance by Christ. (2.) It is unlike to God; he giveth and forgiveth. How
will you look God in the face, if you should be so contrary to him? Dissimilitude and disproportion is the ground of
dislike. It is a disposition that will check your prayers; beware of it.
Unmercifulness is twofold—when we neither give nor forgive. It
notes—(1st.) A defect in giving, or shutting up the bowels. They ask,
and your hearts are as flint or steel. We are faulty when we do not
what we should do, as when we do what we should not do. Covetousness and violence will weigh alike heavy in God's balance; and
you may be as cruel in neglect as injury. (2d.) In denying pardon to
those that have wronged us. They have done you hurt, but you must
be like your heavenly Father. No man can do thee so much hurt as
thou hast done God. Sin is more opposite to his nature than wrong
can be to your interests. Would you have God as slack in giving, as
backward to forgive? What would you say if God should deal thus
with you, either for grace or pardon? Certainly bounteous and piteous
hearts pray with most confidence.
Obs. 3. God usually retaliates and dealeth with men according to
the manner and way of their wickedness. The sin and suffering oft
meet in some remarkable circumstance: Babylon hath blood for blood.
Jacob cometh as the elder to Isaac, and Leah cometh as the younger
to Jacob: he that denied a crumb, wanted a drop, Luke xvi.: Asa,
that set the prophet in the stocks, had a disease in his feet. Well,
then, when it is so, know the sin by the judgment, and silence murmuring. Adoni-bezek, a heathen, observed, `As I have done, God
hath done to me, Judges i. And it showeth you what reason you
have to pray that God would not deal with you according to your
iniquities, your manner of dealing either with him or men; and walk
with the greater awe and strictness. Would I have God to deal thus
with me? Would I have the recompenses of the Lord to be after this rate?
Obs. 4. God exerciseth acts of mercy with delight; his mercy rejoiceth over justice. So in the prophet,
`Mercy pleaseth him, Micah vii.
18; so in another prophet, `I will rejoice over them, to do them good, Jer. xxxii. 41. God is infinitely just as well as merciful, only he
delighteth in gracious dispensations and discoveries of himself to the
creature: this should encourage you in your approaches to God. Mercy
is as acceptable to God as to you. In 2 Sam. xiv. 1, when `Joab perceived the king's heart was to Absalom, he setteth the woman of Tekoah
to make request for him. The King's heart is set upon mercy, your
requests gratify his own bowels; and again, if `mercy hath rejoiced over
judgment, so should you too: go and triumph over death, hell, devil,
damnation, and make your boast of mercy all the day long: 1 Cor. xv.
55, `O death! where is thy sting? O grave! where is thy victory?, You have another triumph:
Rom. viii. 33, `Who shall lay anything to
our charge?, And though the devil be the accuser of the brethren,
yet because mercy hath rejoiced over judgment, therefore we may
rejoice over Satan, and go to heaven singing.
Obs. 5. Mercy in us is a sign of our interest in God's mercy: Mat.
v. 7, `Blessed are the merciful, for they shall obtain mercy., They
shall obtain: God will deal kindly with them, but it is mercy which
they obtain, not a just reward; so Prov. xi. 25, `The liberal soul
shall be made fat: `the widow of Sarepta's barrel had no bottom. I
shall show you what this mercy is. It is manifested—(1.) In pitying
miseries. Jesus had compassion on the multitude, Mat. xv. 32; so
should we. It is not mercy unless it ariseth from a motion in the
bowels: `If thou shalt draw out thy soul to the hungry, Isa. lviii. 10.
Heart and hand must go together: bounty beginneth in pity. (2.)
In relieving wants by counsel or contribution: it is not enough to say, `Be clothed, James ii. 16. (3.) In forgiving injuries and offences,
Mat. xviii. 22, `until seventy times seven;, that is, toties quoties—it is
an allusion to Peter's number, `Must I forgive seven times? 7 Yea,
saith Christ, `seventy times seven:, an uncertain number for a certain.
God `multiplieth pardon, Isa. lv. 7, and so should we. As Tully
said of Caesar, Nihil oblivisci soles nisi injurias—that he forgot
nothing but injuries; so should you. Secondly, I shall show you when it
is a pledge of mercy. (1.) When it is done as duty, and according to
the manner God hath required: `To distribute forget not, for with
such sacrifice God is well pleased, Alms must be sacrifice, given to
men for God's sake; not merely done as a commendable act, but in
conscience of the rule. (2.) The grounds must be warrantable. The
right spring of mercy is from sense of God's mercy; it is a thank-offering, not a sin-offering.
Ver. 14. What doth it profit, my brethren, if a man say he hath
faith, and hath no works? Can faith save him?
Here is the second exhortation against boasting of an idle faith, and
it suiteth with the last argument urged in behalf of the former mat
ter. He had spoken of a law of liberty; now, lest this expression should
justify the misprision of some false hypocrites, who thought they
might live as they list, so as they did profess faith in Christ, he disproveth the vanity of this conceit by divers arguments.
What doth it profit, my brethren; that is, how will it further the
ends of a profession or a religion? So the apostle, when he confuteth
another such presumptuous persuasion, saith
οὐδὲν εἰμί, `I am nothing, 1
Cor. xiii. 2; that is, of no esteem with God, upon the supposition that
his gifts were without charity.
If a man say he hath faith.—Say, that is, boast of it to others, or
pride himself in the conceit of it. It is notable that the apostle doth
not say `if any hath faith, but `if any man say he hath faith., Faith,
where it is indeed, is of use and profit to salvation; and he that hath
faith is sure of salvation, but not always he that saith he hath faith.
In this whole discourse the apostle's intent is to show, not what
justifieth, but who is justified; not what faith doth, but what faith
is. And the drift of the context is not to show that faith without
works doth not justify, but that a persuasion or assent without works
is not faith; and the justification he speaketh of is not so much of
the person as of the faith.
And hath no works; that is, if there be no fruits and issues of
holiness from it. It is the folly of the Papists to restrain it to acts of
charity. There are other products of faith; it being a grace that
hath a universal influence into all the offices of the holy life.
Can faith save him? that is, a pretence of faith, for otherwise
faith saveth; that is, in that way of concurrence in which any act of
the creatures can be said to save. So Paul, Eph. ii. 8, Τῇ χάριτί ἐστέ σεσωσμένοι διὰ τῆς πίστεως,
`Ye are saved by grace through faith, not
by works., And therefore certainly our apostle meaneth a pretence of
faith, otherwise there would be a direct contradiction, and it may be
collected out of all the whole discourse. The two next verses show
he meaneth such a faith as is in the tongue and lips, such a faith as
is alone and by itself; ver. 17, such a faith as the devils may have;
ver. 19, such a faith as is dead; that is, no more can be accounted
faith than a dead man can be accounted a man.
The notes out of this verse are these:—
Obs. 1. That pretended graces are fruitless and unprofitable. For
mal graces, as well as formal duties, bring in nothing to the spirit^
for the present no grace, no comfort, and can beget no hope of glory
for the future. Pretences of the truth are a disadvantage, for they
argue a conviction of the truth, and yet a refusal of it. It is a kind
of practical blasphemy to veil an impure life under a profession of
faith; for we do as it were tack on and fasten the errors and excesses
of our lives upon religion: therefore it is said, Rev. ii. 9, `I know the
blasphemy of them that say they are Jews and are not., There is less
dishonour brought to God by open opposition, then by profession used
as a cover and excuse for profaneness. And in the Gospel it is determined in that parable, Mat. xxi. 28, 29, that that son was less
culpable that said `I will not, than the other that said `I will, and did not. All this is spoken to illustrate that passage, `What
doth it profit if a man say he hath faith?,
Obs. 2. Pretences of faith are easy and usual. Men are apt to say
they have faith; when they see the vanity of works, and cannot stand
before God by that claim, they pretend to faith. In so free a discovery of the gospel, men are apt to declaim against resting in works,
but it is as dangerous to rest in a false faith.
Obs. 3. From that and hath no works. He proveth it is but a saying
they have faith if there be not works and fruits of it. The note is
that where there is true faith there will be works. There are three
things that will incline the soul to duty—a forcible principle, a
mighty aid, a high aim; all these are where faith is. The forcible
principle is God's love, the mighty aid is God's Spirit, the high aim is
God's glory. (1.) For the principle, where there is faith there will be
love: affection followeth persuasion; and where there is love there will
be work; therefore do we often read of `the labour of love, Heb. vi.
10; 1 Thes. i. 3; and `faith worketh by love., Faith, which is an
apprehension of God's love to us, begetteth a return of love to God, and
then maketh use of so sweet an affection to carry out all its acts and
services of thankfulness: it first begetteth love, and then maketh use
of it. (2.) There is a mighty aid received from the quickening
Spirit. Help engageth to action; man's great excuse is want of
power. Faith planteth into Christ, and so receiveth an influence
from him. He liveth in us by his Spirit, and we live in him by
faith, and therefore we must needs `bring forth much fruit, John
xv. 4. It is observable that in the 17th and 26th verses, that the
apostle calleth a workless faith a dead or lifeless faith, void of the
life and quickening of the Spirit. Where there is life there will be
acting. Operation followeth being. Hypocrites are said to be `twice
dead, plucked up by the roots, Jude 12. Twice dead, dead in their
natural condition and dead after their profession, and then plucked up;
that is, plainly discovered to be those that never had any vital
influence from Christ. (3.) Where there is faith there will be aims
to glorify God. Faith that receiveth grace returneth glory: 1 Peter
ii. 12, `Glorify God in the day of visitation., When God visiteth
their souls in mercy, they will be devising how they may do him
glory; for faith is ingenuous, it cannot think of taking without
giving: and when it apprehendeth mercy it contriveth what shall be
rendered unto the Lord. Well, then, try your faith; it is not a
naked assent or an inactive apprehension; there will be effects, some
works, which you may know to be good if they be done in Christ;
χωρὶ ἐμοῦ, `without me, or out of me, ye can do nothing, John xv.
5—by Christ, `I can do all things through Christ that strengthened
me, Phil. iv. 13, that is, by the actual influence of his grace; and
for Christ, that is, for his sake and glory;
ἐμοὶ τὸ ζῆν Χριστός, Phil, i. 21.
Paul's whole life, his
τὸ ζῆν, was consecrated to Christ for the
uses and purposes of his glory. In short, they that work in Christ,
as united to him by faith, work by Christ, by the continual supply of
his grace, and for Christ, with an aim at his glory.
Obs. 4. From that can faith save him? that is, will you come
before God with these hopes for salvation? We should cherish no other confidence than such as will abide the day of the Lord, and hold
out to salvation. Will this be a plea, then, when all mankind is either
to be damned or saved, to say you made profession? 1 John ii. 28.
The solemnity of Christ's coming is the circumstance that is often used
for detecting ungrounded hopes; as Luke xxi. 36, `Watch and pray,
that you may be able to stand before the Son of man;, that is, without shame and remorse at his coming. So 1 John iv. 17, `That we
may have boldness at the day of judgment., Men consider what will
serve for the present purposes, what will quiet the heart, that they
may follow their business or pleasures with the less regret. Oh! but
consider what will serve you for salvation; what will serve turn at the
day of death or the day of judgment. No plea is sufficient but what
may be urged before the throne of the Lamb. Well, then, urge this
upon your souls, Will this faith save me—interest me in Christ, so as
I may have boldness at the day of judgment? As Christ asked Peter
thrice, `Lovest thou me?, so put the question again and again unto
your souls, Can I look Christ in the face with these hopes? Sincere
graces are called
τὰ ἐχόμενα τῆς σωτηρίας, Heb. vi. 9, `Things that
accompany salvation., This is the issue and result of all self-inquiries, Is it a saving grace? Nothing should satisfy me but what
can save me.
Ver. 15-16. If a brother or sister be naked, and destitute of daily
bread, and one of you say to them, Depart in peace, be you warmed,
be you filled; notwithstanding ye give them not those things that are needful to
the body, what doth it profit?
If a brother or a sister.—The apostle compareth faith and charity,
and showeth that pretences of faith avail no more than pretences of
charity. By brother or sister he meaneth Christians, united together
by the bond of the same profession, terms oft used in that sense in
this epistle.
Be naked; that is, ill-clothed; so nakedness is often taken: so
1 Cor. iv. 11, `We suffer hunger, we are naked;, that is, destitute of
necessary apparel. So Job xxii. 6, `Thou hast stripped the naked of
their clothing;, that is, the ill-clothed are brought to worse poverty
by thy extortion. So when men have not a decent garment, or be
coming their state, 1 Sam. xix. 24. Saul prophesied naked; that is,
without the vestment of a prophet.
And destitute of daily bread; that is, not only of moderate
supplies, but such as are extremely necessary. They have not from hand to
mouth, or wherewith to sustain life for a day. Christ calleth it,
ἄρτον ἐπιούσιον, `present bread, Mat. vi. 11. Under these two notions of nakedness
and hunger, he comprehendeth all the necessities of the human life, for these
are the things utterly necessary. Therefore Christ saith, `Take no thought what
ye shall eat, or wherewith ye shall be clothed, Mat. vi. 31;, And if we have
food and raiment, let us be therewith content, 1 Tim. vi. 8. And Jacob
promiseth worship if God would give him `bread to eat, and raiment to put on,
Gen. xxviii. 20. Till the world grew to a height of luxury, this was enough.`Cibus et potus sunt divitiae Christianorum.,—Hieron.
The bill of provisions was very short, `food and raiment.,
And one of you say to them; that is, that hath ability otherwise
to do them good; for else good wishes are not to be despised; and
some can only give a cheap alms, prayers, and counsel.
Depart in peace.—A solemn form of salutation,See Luke ii. 29, and 2 Kings v. 19, where only is a salutation, not an allowance or
grant of his request; yea, Naaman's words imply a resolution rather than a case and
request. which is as much
as, `I wish you well., See Mark v. 34; Luke vii. 50, and Luke
viii. 48.
Be you warmed, or be you filled.—After the general form, he cometh
to instance in good wishes, suitable to the double necessity forementioned: `Be warmed, that is, be clothed; it is opposed to
`naked., So Job xxxi. 20, `The poor were warmed with the fleece of my sheep.,
The Septuagint have it,
ἐθαρμάνθησαν ἀπὸ κουρὰς ἄμνων μοῦ, `Be
filled;, that is, I wish you food to sustain your hunger.
Notwithstanding ye give them not those things which are needful to
the body; that is, when you are able; otherwise a hearty wish is of
use and acceptance. So `a cup of cold water, is welcome, Mat. x. 42;
and it is not reason that `other men should be eased and we burdened,
2 Cor. viii. 13. His chief aim was to shame the rich, that thought
.to satisfy their duty by a few cheap words and charitable wishes;
which offence was as common as pretence of faith, as appeareth 1 John iii. 18, `Let us not love in word and in tongue, but in
deed and in truth.,
What doth it profit? that is, the poor; the belly is not filled with
words, or the back clothed with wishes. This is but like that mad
person that thought to pay his debts with the noise of money, and
instead of opening his purse, shaked it. The poor will not thank you
for good wishes, neither will God for saying you have faith.
The points are these:—
Obs. 1. That an excellent way to discover our deceitful dealing
with God is to put the case in a sensible instance, or to parallel it
with our own dealings one with another. You will not count words
liberality, neither will God count pretences faith: this is the reason
of parables; matters between God and us are stated by instances of
like matters between man and man. The judgment hath best view
of things when they are carried in a third person, and is not so
blinded and perverted as in our own case. David could determine, 2 Sam. xii., `The man that doth this shall die the death., If the case
had been represented in a downright reproof, no doubt he would have
been more favourable. Again, by this means they are made more
plain and sensible; for heavenly things, being represented in an
earthly form, come clothed with our own notions. We can see the
sun better in a basin than in the firmament, and interpret heaven's language when it speaketh to us in the dialect of earth. Well, then,
use this art, put the case in a temporal matter: Mal. i. 8, `Offer it
now to the governor; will he be pleased with thee? or will he accept
thy person?, Would men account this fair dealing, to come with a
gift so sickly and imperfect? So sometimes suppose the case your
own: would I be thus dealt withal? Thus Christ made the Pharisees
to give judgment against themselves, Mat. xxi. Those that despised, abused, persecuted the messengers, killed the son, saith Christ to them,
`What will the Lord of the vineyard do with them?, They answer,
ver. 40, 41, `He will miserably destroy them, and let out his vineyard
to other men., So will God do to you, saith Christ, ver. 43. And
thus God appealeth to the Jews upon a parable, Isa. v. 3, `Judge
between me and my people., We shall soon see the irrationality of
our inferences in divine matters when we put the case in terms
proper to human affairs; as when `grace is turned into wantonness, how absurd and illogical is the consequence, when we infer carelessness of duty out of the abundance of grace? It is as if you should say,
My master is good, therefore I will offend him and displease him.
Thus you may do in many cases, especially when the word giveth you
the hint of a metaphor; only take heed you do not reason thus in the
matter of believing and expecting mercy from God, lest you straiten
free grace, which is not dispensed `after the manner of man, 2 Sam.
vii. 19. God will accept a returning prostitute, which man will not,
Jer. iii. 1. Otherwise it will be of special use to shame us with neglect,
to open a gap to conviction, to shame us with the absurdity and
irrationality of our inferences in matters of religion.
Obs. 2. From that if a brother or a sister. God's own people may
be destitute of necessary outward supports: Heb. xi. 37, they `of
whom the world was not worthy, `wandered about, destitute, afflicted,
tormented., It is true David saith, Ps. xxxvii. 25, `I have been
young, and now am old, yet never saw I the righteous forsaken, or
their seed begging bread;, but either he speaketh merely upon his
own experience, or asserteth that they were not forsaken though
begging bread; or else he speaks of the shameful trade of begging,
which among the Jews was a token of God's curse; as Ps. lix. 15, `Let them
wander up and down for meat, and grudge if they be not satisfied., So, `let them be vagabonds, Ps. cix. 10. Certainly the Jews
had more of the carnal and outward blessing of the covenant than believers under the gospel, it being more suitable to their dispensation.
Obs. 3. Bare words will not discharge or satisfy duty. Good words
are good in themselves, and do become a Christian mouth, but they
must not be rested in. Some cannot go so far in profession as good
words, religious conference, and holy discourse. Words argue that
you have a knowledge of duty; and bare words, that you want a
heart for it.
Obs. 4. More particularly observe, that a few charitable words are
not enough. Some men's words are fierce and cruel, others `love in
word and in tongue, 1 John iii. 20; but this is not enough. Words
are cheap, compliments cost nothing; and will you serve God with
that which costeth nothing? Words are but a cold kind of pity;
the belly is not filled with words, but meat;`Venter non habet aures., nor is the back clothed
with good wishes. Words are but a derision; you mock the poor
when you bid them `be warmed, be filled, and do not minister to
their necessities. Nay, it is a kind of mocking of God: Gal. vi. 7, `Be not deceived, God is not mocked.,
He speaketh of such as
would fain be accounted liberal and charitable, but it was only in
words and excuses.
Ver. 17. Even so faith, if it have not works, is dead, being alone.
Here he cometh to accommodate the instance and similitude, and
showeth that a naked profession of faith is no better than a verbal
charity; God looketh upon it as dead, cold, and useless.
Even so faith.—He speaketh according to their presumption: you
call it faith; and, according to appearance it hath some likeness to
faith, but it is dead in itself.
If it have not works.—He doth not only intend acts of charity,
but all other fruits and operations of faith.
Is dead.—The apostle speaketh in allusion to a corpse or a dead
plant, which hath only an outward similitude and likeness to those
which are living; it is dead in regard of root, and dead in regard of
fruits; it is void of the life of Christ, and it is void of good fruits.
Operation or motion is an argument and effect of life.
Being alone.—In the original
καθ᾽ ἑαυτὴν, it is dead by itself, or
dead in itself; that is, how great soever it be, it is all dead. We
translate it `being alone, as noting the emptiness, barrenness, and
nakedness of such profession or general assents; and so it suiteth with
that known maxim among the Protestants, Sola fides justificat, sed
non fides quae est sola, that faith alone justifieth, but not that faith
which is alone; not a naked assent or bare profession: which interpretation is suitable enough to the context.
Obs. That false faith is a dead faith. It cannot act, no more than
a dead body can arise and walk; it is dead, because it doth not unite
us to Christ. True faith planteth us into Christ, and so receiveth
virtue and life from him: `I live by faith in the Son of God, Gal.
ii. 20. It is dead, because it doth not discover itself in any motions
or operations of life. You may know there is life by the beating of
the pulses: a living faith will be active, and bewray itself in some
gracious effects; there will be liveliness in holy duties: `dead works, do not become
`the living God, Heb. ix. 14. There will be some
what more than morality in duties of conversation; yea, there will be
life in death itself. Faith is the life of our lives, the soul that animateth the whole body of obedience. Faith is not always alike
lively, but where it is true, it is always living. We read of `a lively
faith, and `a lively hope, 1 Peter i. 3, and then we have a greater
feeling of the motions of the spiritual life: at other times it is only
living, and then if you be not sensible of life, you will be sensible of
deadness: sense is the lowest token of life; you will be complaining
and groaning under corruptions. Well, then, hereby you may try
your faith; doth it receive life from Christ? Doth it act? If Christ
be in you, he would live in you. Never think of living with Christ,
unless you live in Christ: and there is none liveth in Christ but he
`bringeth forth much fruit, John xv. 5.
Ver. 18. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith
by my works.
The apostle amplifieth the present argument against an empty, solitary faith, by supposing a dialogue between a believer, that can manifest his faith by his works, and a boasting hypocrite, that can produce
no such effect and experience. So that the dispute doth not lie so much, between faith and works, as between faith pretended and faith
discovered by works; for the apostle doth not introduce them speaking thus, Thou standest upon thy faith, and I upon my works; but
`Show me thy faith without works, and I will, &c., that is, Show me
a warrant for thy faith, and I will soon prove mine own.
Yea, a man may say; that is, some true believer may come and
plead thus with a boasting hypocrite.
Thou hast faith.—Let it be as thou sayest, but that is all thou hast;
a naked profession of faith, or at best, but some historical assent; for
the apostle granteth that, ver. 19, yea, not only to them, but to the
devils.
And I have works.—He doth not mean without faith; that is
contrary to an expression in the text, `I will show thee my faith by my works.,
Works without faith are as a building without a foundation, but acts of nature lustred with common graces. Thou boastest with thy tongue of faith; I shall not
boast, but produce works, which are but a real apology and commendation. Christ
produceth no other testimony but his works, Mat. xi. 4, 5. Our works do best
`praise us in the gates.,
Show me thy faith without thy works.—This clause is diversely
read in the original. Some, as Œcumenius, read only
δεῖξον τὴν πίστιν σοῦ, `Show me thy faith, and I will soon warrant mine. Most
copies read
ἐκ τῶν ἔργων, that is, prove thy works, since they are
such inseparable fruits of faith, where are they? But the most
approved copies have χωρὶς ἔργων, `without thy works;, and the
meaning is, Thou wantest the truest testimony and discovery of faith.
Now, show me such a faith, that is, make it good by any warrant from
the principles and maxims of our religion.
And I will show thee my faith by my works; that is, soon evidence it to the world, or soon evince it to be true faith out of the
word.
The notes are these:—
Obs. 1. A great means to convince hypocrites is to show how grace
worketh in true Christians. The apostle instituteth a dialogue between both; thus Christ compareth the two builders, Mat. vii. 24, &c.,
and the wise virgins and the foolish, Mat. xxv. This awakeneth
emulation; it showeth that the austerities of Christianity are possible. Others
can go higher than your forms. Take this course, Do we live as they do—as they
that, through faith and patience, inherit the promises?
06s. 2. From that show me thy faith without works, &c.—In all our
hopes and conceits of grace we should always look to the warrant we
have for them. Can I show or prove this to be faith or love by any
rational grounds or scripture arguments? If Christians would look
to the warrant of their hopes, they might discern more of the guile of
their spirit. Presumption is a rash trust, without the sight of an
actual or clear ground. He that `built on the sand, built hand over
head, not considering whether the foundation were sufficient to support the structure. But he that built on the rock, did not only consider whether it would bear up such a stress, but was clearly resolved
in his mind of the strength and sufficiency of the foundation. It is good to believe, `as the scripture saith, John vii. 38, to cherish no
persuasion without an actual sight of a clear and distinct warrant, that
we may be able to `show our faith, upon all cavils and challenges,
that is, evince it to be good.
Obs. 3. Works are an evidence of true faith. Graces are not dead,
useless habits; they will have some effects and operations when they
are weakest and in their infancy. It is said of Paul, as soon as he was
regenerate, `Behold, he prayeth., New-born children will cry at least
before they are able to go. This is the evidence by which we must
judge, and this is the evidence by which Christ will judge. (1.) The
evidence by which we must judge. It is the drift of many scriptures
to lay down evidences taken from sanctification and the holy life; they
were written to this very purpose; as more especially Ps. cxix. and
the first epistle of John; see 1 John v. 13. Yea, conclusions are drawn
to our hands. It is said, `Hereby we may know, &c. See 1 John iii.
14, and 1 John iii. 19. In many places promises are given out, with
descriptions annexed, taken from the meekness, piety, good works of
the saints, as Ps. i. 1, 2; Ps. xxxii. 1-9; Rom. viii. 1. Good works
are the most sensible discovery; all causes are known by their effects.
The apples, leaves, and blossoms are evident when the life and sap
is not seen. (2.) This is the evidence according to which Christ proceedeth at the day of judgment:
Rev. xx. 12, They were `judged
according to their works., So Mat. vii. 23, `Depart from me, ye that
work iniquity., They made profession, but their works were naught.
So Mat. xxv. 41, 42.
Use. You may make use of this note to judge yourselves and
to judge others. (1.) Yourselves: when the causes are hidden, the
effects are sensible; therefore you may try graces by their fruits and
operations. Works are not a ground of confidence, but an evidence;
not the foundations of faith, but the encouragements of assurance.`Bona opera sunt spei quaedam seminaria, caritatis incentiva, occulta
praedestinationis judicia, non fiduciae fundamenta, futurae felicitatis praesagia, &c.—Bernard.
Comfort may be increased by the sight of good works, but it is not
built upon them; they are seeds of hope, not props of confidence;
sweet evidences of election, not causes; happy presages and beginnings
of glory; in short, they can manifest an interest, but not merit it.
We have `peace with God, by the righteousness of Christ, and `peace
of conscience, by the fruits of righteousness in ourselves; but more
of this anon. (2.) Others may be judged by their works: where there
is knowledge, and a good life, it is not Christian to suspect the^ heart.
The devil said, when he had nothing to object against Job's life,
`Doth Job serve God for nought?, If men be knowing, and profess,
and be fruitful in good works, it is an injury to say they are only civil,
moral men. Profession may be counterfeited, but when it is honoured
with works, you must leave the heart to God, James i. 27. To be `undefiled, and
`visit the fatherless and widows, that is `true religion;, that is the great note and discovery of it. Empty profession may have
more of a party in it, than of power; but profession honoured with
works is charity's rule to judge by.
Ver. 19. Thou believest there is one God, thou dost well; the devils
also believe, and tremble.
This instance showeth what faith he disputeth against, namely, such
as consisteth in bare speculation and knowledge; which can no more
save a man than looking on the sun can translate a man into the
sphere and orb of it.
Thou believest; that is, assentest to this truth: the lowest act of
faith is invested with the name of believing.
There is one God.—He instanceth in this proposition, though he doth
limit the matter only to this, partly because this was the first article
of the creed, the primitive truth in religion, `that there is one God, by it intending also assent to other articles of religion; partly be
cause this was the critical difference between them and the pagans,
and the shibboleth of the Christian profession as to heathens.
Thou dost well.—It is an approbation of such assent so far as it is
good, and not rested in; though it be not saving, yet so far as it is
historical it is good good in its kind, as a common work and preparation; for so it is required:
`Hear, O Israel, our God is one Lord, Deut. vi. 4. And so in another article of religion it is said, 1 John
iv. 2, `He that believeth Jesus Christ is come in the flesh is of God;, that is, so far forth of God.
The devils also believe; that is, assent to this truth, and other
truths revealed in the word.
And tremble,
φρίσσουσι.—The word signifieth extreme fear and
horror of spirit; it cometh from φρὶξ, a word that implieth that noise
which is caused by the commotion of the sea. Now, this clause is
added, `they tremble, not to imply, as some suppose, that they do
more than assent, as having an experience of some work upon their
affections, but to disprove this kind of faith, and to show that it is not
saving; they have an assent which causeth horror and torment, but
they have not a faith which causeth confidence and peace, the proper
fruit of that faith which is justifying, Rom. v. 1; Eph. iii. 12.
Obs. 1. Bare assent to the articles of religion doth not infer true
faith. True faith uniteth to Christ, it is conversant about his person; it is not only
assensus axiomati, an assent to a gospel-maxim or
proposition; you are not justified by that, but by being one with
Christ. It was the mistake of the former age to make the promise
rather than the person of Christ to be the formal object of faith; the
promise is the warrant, Christ the object: therefore the work of
faith is terminated on him in the expressions of scripture. We read
of coming to him, receiving him, &c.; we cannot close with Christ
without a promise, and we must not close with a promise without
Christ: in short, there is not only assent in faith, but consent; not
only an assent to the truth of the word, but a consent to take Christ;
there must be an act that is directly and formally conversant about
the person of Christ. Well, then, do not mistake a, naked illumination, or some general acknowledgment of the articles of religion for
faith. A man may be right in opinion and judgment, but of vile
affections; and a carnal Christian is in as great danger as a pagan,
or idolater, or heretic; for though his judgment be sound, yet his
manners are heterodox and heretical. True believing is not an act of
the understanding only, but a work of `all the heart, Acts viii. 37.
I confess some expressions of scripture seem to lay much upon assent, as 1 John iv. 2, and v. 1; 1 Cor. xii. 3; Mat. xvi. 17; but these places
do either show that assents, where they are serious, and upon full conviction, come from some special revelation; or else, if they propound
them as evidences of grace, we must distinguish times: the greatest
difficulty lay then upon assent, rather than affiance. The truths of
God suffering under so many prejudices, the gospel was a novel doctrine, contrary to the ordinary and received principles of reason, persecuted in the world, no friend to natural and carnal affections, and
therefore apt to be suspected. The wind that bloweth on our backs,
blew in their faces; and that which draweth on many to assent to the
gospel was their discouragement. Consent and long prescription of
time, the countenance and favour of the world, do beget a veneration
and reverence to religion; and therefore assent now is nothing so much
as it was then, especially when it is trivial and arreptitious, rather than
deliberate; for this is only the fruit of human testimony, and needeth
not supernatural grace. Therefore do not please yourselves in naked
assents; these cost nothing, and are worth nothing. There is `a form
of knowledge., Rom. ii. 20, as well as `a form of godliness, 2 Tim. iii.
5. `A form of knowledge `is nothing but an idea or module of truth
in the brains, when there is no power or virtue to change and transform the heart.
Obs. 2. From that thou doest well. It is good to own the least appearance of good in men. So far it is well, saith the apostle. To
commend that which is good is the ready way to mend the rest.
This is a sweet art of drawing on men further and further: so far as
it is good, own it: 1 Cor. xi. 2, with 17, `In this I praise you, saith Paul; and again,
`In this I praise you not., Jesus loved the
young man for his moral excellency, Mark x. 21. It was a hopeful
step. It is good to take off the scandal of being severe censurers, not
to be always blaming. It reproveth them that blast the early bud
dings of grace, and discourage men as soon as they look toward
religion by their severe rigour; like the dragon that watched to `destroy the man-child as soon as he was born,
Rev. xii. 4. The
infant and young workings of grace should be dandled upon the lap
of commendation, or, like weak things, fostered with much gentleness
and care.
Obs. 3. The devils assent to the articles of Christian religion. It
cometh to pass partly through the subtlety of their natures they are
intellectual essences; partly through experience of providences, sight
of miracles. They are sensible of the power of God in rescuing men
from their paws; so that they are forced to acknowledge there is a
God, and to consent to many truths in the scriptures. There are
many articles acknowledged at once in Mat. viii. 29, `Jesus, thou Son
of God, art thou come to torment us before our time?, They
acknowledge God, Christ the Son of God, not in an ordinary adoptive
way; for it is. Luke iv., `That thou art the Holy One of God;, then a
day of judgment, which will occasion more torment to themselves and
other sinners. And so you shall see Paul adjured the devil `by the
name of Christ, Acts xvi. 18. And the devils answer the sons of
Sceva, `Paul I know, and Jesus I know; but who are ye?, Acts
xix. 15. They acknowledged that Jesus as the master, Paul as the servant and messenger, had mightily shaken their power and kingdom.
So it is said, Phil. ii. 10, `Things under the earth;, that is, the
devils who are turned into hell, which is represented as a subterranean
place, do `bow the knee, to Christ. Well, then, never rest in the
devils, faith. Can the devils be justified or be saved? They believe
there is a God, that there is a Christ, that Christ died for sinners.
A Christian is to exceed and go beyond devils; nay, beyond other
men, beyond pagans; nay, beyond hypocrites in the church; nay, be
yond himself; he must `forget the things that are behind, &c. Is it
not a notable check to atheistical thoughts, Should I be worse than
devils? David said, `I was as a beast before thee, Ps. lxxiii. 23;
and Agur, Prov. xxx. 2, `Surely I am more brutish than any man,
and have not the understanding of a man., Whilst we go about to
ungod God, we do but unman ourselves; nay, worse, an atheist is not
only a beast, but a devil. Christ called Judas `devil, John vi. 70.
Nay, worse than devils: the devils are under the dread of this truth;
we are stupid, insensible of providence, careless of judgments, when `the devils believe and tremble., The Lord might well expostulate
thus, `Fear ye not me, O foolish people, that have no understanding?, Jer. v. 21,22.
Obs. 4. Horror is the effect of the devils, knowledge: the more they
know of God the greater trembling is there impressed upon them.
They were terrified at a miracle, or any glorious discovery of Christ's power on earth:
`Art thou come to torment us before our time?, Well, then, hence you may collect—(1.) Light that yieldeth us no
comfort is but darkness. The devils have knowledge left, but no
comfort, therefore said to be `held under chains of darkness, Jude 6.
The more they think of God the more they tremble. It is miserable
to have only light enough to awaken conscience, and knowledge enough
to be self-condemned, to know God, but not to enjoy him. The
devils cannot choose but abominate their own thoughts of the Deity.
Oh! rest not, then, till you have gotten such a knowledge of God as
yieldeth comfort: Ps. xxxvi. 9, `In thy light shall we see light;, there is light in this light, all other light is darkness. (2.) All
knowledge of God out of Christ is uncomfortable: that is the reason
why the devils tremble; they cannot know God as a father, but as a
judge; not as a friend, but as an enemy. Faith looking upon God
as a father and as a friend, yieldeth peace to the soul, Rom. v. 1;
and `fear is cast out, for fear hath torment in it, 1 John iv. 18. This
is the misery of devils and damned men and natural men, that they
cannot think of God without horror; whereas this is the great solace
and comfort of the saints, that there is a God: Ps. civ. 34. `My
meditation of him shall be sweet;, and Cant. i. 3, `Thy name is as an
ointment poured out, full of fragrancy and refreshing. Salt waters
being strained through the earth become sweet. God's attributes,
which are in themselves terrible and dreadful to a sinner, being
derived to us through Christ, yield comfort and sweetness. The children of God can long for the day when Christ's appearance will be
most terrible: `Even so, Lord Jesus, come quickly.,
Ver. 20. But wilt thou know, vain man, that faith without
works is dead?
Here he reinforceth the dispute against a carnal professor; the
disputation is not about the cause of justification, but what we should
think of an empty faith.
But wilt thou know; that is, wilt thou rightly understand and
consider of the matter, or hearken to what can be said against thy
faith? The like form of speech is used Rom. xiii. 3, `Wilt thou
then not be afraid of the power?, that is, be taught how not to
fear it.
O vain man, ἄνθρωπε κενέ,
O empty man; a metaphor taken
from an empty vessel. It is the parallel word to raka, which is
forbidden Mat. v. 22. The Septuagint render rikim by
ἄνδρας κένους, Judges xi. 3. You will say. Was it lawful for the apostle to
use such words of contempt and disgrace? I answer—(1.) Christ
doth not forbid the word, but the word used in anger. You shall see
fool, another term there forbidden, is elsewhere used by Christ himself: Mat. xxiii. 17,
`O ye fools and blind;, and Luke xxiv. 25, `ye fools, and slow of heart to believe., And so Paul, Gal. iii. 1,
`O ye
foolish Galatians., There is a difference between necessary corrections
and contemptuous speeches or reproofs. (2.) The apostle doth not
direct this to any one person, but to such an order or sort of men;`Hic notantur non certi homines, sed certa hominum genera.,—Grot. in locum.
such speeches to private persons savour of private anger: but being
directed to such a sort of men, do but note the just detestation of a
public reproof.
That faith without works is dead.—Mark, he doth not say, `faith
is dead without works, but `faith without works is dead: `there is a
difference in these predications; as if he said, faith is dead without
works, it would have argued that works are the cause that gave life
to faith, whereas they are effects that argue life in faith. As, for instance, `a man without motion is dead, is proper, but a `man is dead
without motion, is a predication far different. Briefly, in this dispute
the apostle proceedeth upon the supposition of several maxims. As
(1.) That the way to know graces is by their effects and operations,
as causes are known by their necessary effects. (2.) That works are
an effect of faith; `faith without works is dead, and works are dead
without faith. So that works that are gracious are a proper, perpetual, and inseparable effect of faith; they are such effects as do not
give life to faith, but declare it; as apples do not give life to the tree,
but show it forth.
The notes are these:—
Obs. 1. From that wilt thou know? Presumers are either ignorant
or inconsiderate. False and mistaken faith is usually a brat of darkness; either men do not understand what faith is, or do not consider
what they do. Ignorance and incogitancy maketh such unwarrantable conceits to escape without censure.
Obs. 2. From that O vain or empty man. Temporaries are but
vain men; like empty vessels, full of wind, and make the greatest
sound; they are full of windy presumptions and boasting professions.
(1.) Full of wind, they have a little airy knowledge, such as puffeth
up: 2 Peter i. 8, `Barren and unfruitful in the knowledge of our
Lord and Saviour Jesus Christ., There is knowledge, but it is a barren and unfruitful knowledge; they are void and destitute of any
solid grace. (2.) Of a great sound and noise; can talk of grace,
boast of knowledge, glory in their faith. Usually presumers are of a
slight, frothy spirit, that are all for tongue and an empty profession.
A vain faith and a vain man are oft suited and matched.
Obs. 3. Hypocrites must be roused with some asperity and sharpness. So the apostle,
`O vain man;, so Christ, `O ye foolish and
blind;, so John the Baptist, `O ye generation of vipers, Mat. iii. 7.
Hypocrites are usually inconsiderate, and of a sleepy conscience, so that
we must not whisper, but cry aloud. An open sinner hath a constant
torment and bondage upon his spirit, which is soon felt and soon
awakened; but a hypocrite is able to make defences and replies. We
must, by the warrant of those great examples, deal with him more
roughly; mildness doth but soothe him in his error.
Obs. 4. That an empty barren faith is a dead faith. I noted this
before; let me touch on it again. It is a dead faith—(1.) Because it
may stand with a natural state, in which we are `dead in trespasses
and sins., (2.) It is dead, because it receiveth not the quickening
influences of the Spirit. (3.) It is dead, because it wanteth the effect
of life, which is operation; all life is the beginning of operation,
tendeth to operation, and is increased by operation; so faith is dead,
like a root of a tree in the ground, when it cannot produce the ordinary effects and fruits of faith. (4.) It is dead, because unavailable
to eternal life, of no more use and service to you than a dead thing.
Oh! pluck it off; who would suffer a dead plant in his garden? `Why
cumbereth it the ground?, Luke xiii. 7.
, Ver. 21. Was not Abraham our father justified by works, lolien he offered Isaac upon the altar?
Here he propoundeth the demonstration that might convince the
vain man, which is taken from the example of Abraham; the
believers of the Old and New Testament being all justified the same
way.
Was not Abraham our father.—He instanceth in Abraham, because
lie was the prime example and idea of justification, and because many
were apt to plead that instance urged by Paul, Rom. iv. 1-4, &c., and
because he was a man of special reverence and esteem among the
Jews. And he calleth him `our father, because he was so to those
to whom he wrote, to the twelve dispersed tribes, and because he is to
all the faithful, who are described to be those that `walk in the steps
of our father Abraham., Rom. iv. 12. And indeed this is the solemn
name and title that is given to Abraham in the scriptures, `Abraham
our father., See John viii. 53; Acts vii. 2; Rom. iv. 1.
Justified by works; that is, declared to be just by his works before
God and the world. But you will say, is not this contrary to scripture?
It is said, Rom. iii. 20, `By the works of the law no man is justified;, and particularly it is said of Abraham, that he was
`not justified by
works., Rom. iv. 2. How shall we reconcile this difference? I shall
not enter upon the main question till I come to the 24th verse; only,
for the clearing of the present doubt, give me leave to return some
thing by way of answer. Some distinguish of justification, it is either
in foro divino or humano, in heaven or before men, and that is again either in our own consciences or in the sight of others: in the two
latter senses they grant that works do justify; though not before God,
yet in the court of conscience and before the world. The distinction
is not altogether without warrant of scripture, for, Rom. iii. 20, `By
the deeds of the law shall no flesh be justified in his sight., Mark
that, in his sight, implying there is another justification before men,
which may take in works. So also Rom. iv. 2, that `Abraham had
not whereof to glory before God., That last clause implieth he could
avouch his sincerity, as Job also did, before men, Job xxxi. Well,
then, according to this opinion, these two places may be thus reconciled: Paul speaketh of the use and office of faith in
foro divino, before
God, and James speaketh of the effects and qualities of faith by which
it is justified before men. And thus the business may be fairly accommodated; but that I believe there is somewhat more in it, because he
speaketh of some special justification that Abraham received upon his
offering of Isaac; and you shall find that from God he then received
a justification of his faith, though thirty years before that he had
received a justification of his person. When he was an idolater and
ungodly, Joshua xiv. 2, Rom. v. 4, then God called him out of grace,
Gen. xii. 3, and justified him. It is said, `He believed, and it was
counted to him for righteousness, Gen. xv. 6. He was justified by
imputation, and absolved from guilt and sin, so as it could not lie
upon him to damnation. But now, when he offered Isaac, his faith
was justified to be true and right, for that command was for the trial
of it; therefore upon his obedience God did two things—renewed the
promise of Christ to him, Gen. xxii. 16, 17, and gave him a testimony
and declaration of his sincerity, ver. 12, `Now I know that thou
fearest God, saith Christ to him, who is there called the `Angel of
the Lord., I conceive, as works are signs in foro lmmano, to men, by
which they may judge of the quality of faith, so in foro divino, before
God, God judging `according to our works, as it is distinctly said,
Rev. xx. 12. God will evince the faith of his saints to be right by
producing their works, and will discover the ungrounded hopes of
others by their works also, for great and small are all judged according to that rule. And not only hereafter, but now also doth God
judge according to works; that is, look upon them as testimonies and
declarations of faith. `Now I know that thou fearest God;, that is,
now I have an experience; upon which experience Abraham was justified and the
promise renewed. I conceive our apostle alludeth to that experience, for he
speaketh as in a known case, `Was not Abraham justified by works?; that is, upon this did not he receive a testimony
and declaration from God that he was justified? And suitable to this
the author of the Book of Maccabees saith, 1 Mac. ii. 52, `Was not
Abraham found faithful in temptation? and it was imputed to him
for righteousness., Found faithful is a phrase equivalent to that
which James useth, `was justified., Therefore Paul and James may
be thus reconciled: Paul speaketh of the justifying of a sinner from
the curse of his natural condition, the occupations of the law, &c., and
accepting him into the favour of God, which is of grace, and not^ of
debt; James of the justifying and approbation of that faith by which
we are thus accepted with God. God giveth us the comfort of our former justification by such experiences and fruits of faith, for in them
we are found faithful; that is, before God and man approved to have
a right faith. And to this purpose Diodat excellently glosseth, that
justification in Paul is opposite to the condemnation of a sinner in
general, and justification in James is opposite to the condemnation of
a hypocrite in particular. In Paul's sense a sinner is absolved, in
James's sense a believer is approved; and so most sweetly, and for
aught I can see, without exception the apostles are agreed. For the
Popish exceptions I shall handle them, ver. 24.
When he offered Isaac upon the altar.—Mark, though Abraham
never actually offered him, but only in purpose and vow, yet it is said `he offered.,
So Heb. xi. 17,
`By faith Abraham offered Isaac, &c.;
he purposed it, and if God had continued the command, would actually have done it.`Immolari sibi Deus filium jussit, pater obtulit, et quantum ad defunctionem cordis
pertinet, immolavit.,—Salvian. de Gub. Dei, lib. i. God counteth that to be done which is about to
be done, and taketh notice of what is in the heart, though it be not
brought to practice and actual accomplishment.
Obs. 1. Those that would have Abraham's privileges must look to
it that they have Abraham's faith. You claim kin of him as believers.
How was it with Abraham? Two things are notable in his faith—(1.) He received the promises with all humility: Gen. xvii. 3, `And
Abraham fell on his face, as mightily abashed and abased in himself,
to see God deal thus with him. (2.) He improved them, with much
fidelity, being upright before God, and walking in all relations for his
glory. Two instances there are of his obediences, upon which the
Holy Ghost hath set a special mark and note—one was leaving his
father's house, Gen. xii. 1, wherein he denied himself in his possessions;
the other was the sacrificing of his son, Gen. xxii. 1, wherein he
denied himself in his hopes. Oh! `look to the rock from whence you
were hewn, the hole of the pit out of which you were digged, to
Abraham your father, Isa. li. 1, 2. Do you receive mercies so
humbly, improve them so thankfully? Who would not stick at
those commands wherewith Abraham was exercised and tried? God
calleth every believer more or less to deny something that is near and
dear to him.
Obs. 2. Believers must see that they honour and justify their faith
by works. Never content yourselves with an empty profession. Profession showeth to what party we addict ourselves, but holiness showeth
we addict ourselves to God. Disagreeing parties may accord in the
same guilt and practices: `What do you more?, Mat. v. 47. Christianity may be professed out of faction by them that have a pagan
heart, under a Christian name. All natural men, however they differ
in interest, agree in one common rebellion against God. But the chief
thing which I would urge, is to press them that profess themselves to
be justified by grace to make good their interest in grace, to look to
the evidence of works. Libertines press men absolutely to believe
that they are justified from all eternity; and to lull them asleep in a
complete security, make it a sin to doubt of or question their faith,
whether it be right or no. Saltmarsh saith, That we are no more to
question faith than to question the promise, and that Christ and his apostles did not press men to ask the question whether they did
believe or no, and that Christ's commands to believe are not to be disputed, but obeyed, &c.Saltmarsh in his Free Grace, cap. v., pp. 62-64. Vain allegation! There is a difference
between questioning the command and questioning our obedience.
Though we are not to dispute against the duty, yet we are to examine
whether we perform it. The apostle speaketh directly to this purpose: `Examine yourselves, whether you be in the faith, 2 Cor. xiii. 5.
There is no other way to undeceive the soul, and to discover false
conceptions from true graces. How sad was it for the foolish virgins,
that never doubted of their faith till it was too late! It is the vulgar
mistake to think that the excellency of faith lieth in the security and
strength of persuasion; and that whoever can make full account that
Christ died for him, or that he shall go to heaven, doth believe; whereas the
difference between faith and presumption doth not lie in the security of
persuasion, but in the ground of it, Mat. vii., latter end. The two buildings
there might be raised in equal height and comeliness; the difference was in the foundation. A hypocrite may have as
fair and as full a confidence as a believer, but it is not as well built
and raised; and, if the scripture shall give sentence, he is not most
happy that hath least trouble, but he that hath least cause; therefore
you had need look to your faith and confidence, that it may be justified, justified by your works. This is a sensible evidence, and most in
sight. I confess, by some it is decried as litigious, by others as legal.
Some think that because there are so many shifts, and circuits, and
wiles in the heart of man, it is an uncertain, if not an impossible way
of trial. I confess, if in trial we were only to go by the light of our
conscience and reason, the objection would seem to have weight in it.
Who can discover the `foldings of the belly, Prov. xx. 27, without
God's own candle? The main certainty lieth in the Spirit's witness,
without which the witness of water is silent, 1 John v. 8. Graces
shine not without this light. God's own interpreter must `show a
man his righteousness, Job xxxiii., otherwise there will be many shifts
in the heart, and we shall still be in the dark. Under the law every
thing was to be established `in the mouth of two or three witnesses, Deut. xvii. 6. So here are two witnesses, the Spirit with our spirits,
the Spirit with our renewed consciences, Rom. viii. 16. It is the Holy
Ghost that giveth light, whereby we may discern the truth of grace, imprinteth the feeling and comfort, and by satisfying the soul begetteth
a serenity and calmness within us. Therefore the apostle pitcheth
the main certainty upon the Spirit's evidence: Rom. ix. 2, `I lie not,
my conscience bearing me witness in the Holy Ghost;, that is, my
conscience is assured by the Holy Ghost that I do not err or lie.
Others cry it up for legal, as by pressing men to look to works as an
evidence, we went about to establish their confidence in their own
righteousness, or a merit in themselves. Certainly it is one thing to
judge by our graces, another thing to rest or put our trust in them.
There is a great deal of difference between declaring and deserving.
Works as fruits may declare our justified estate. There is a difference
between `peace with God, and `peace of conscience., Peace and amity
with God we have merely by grace and free justification, that
εἰρήνη πρὸς Θεὸν, Rom. v. 1; but in the court of conscience there must be
some evidence and manifestation. A broken man hath peace in court as
soon as the surety hath paid his debt, but hath the comfort of it within
himself when it is signified to him by letter or otherwise. Free justification is the
ground of our comfort, but works the evidence that intimate it
to us. However, we had need be cautious. An undue use of marks will
keep the soul full of doubts; and we want the comfort that we seek
when we do not bottom and found it upon Christ, according to his
free promises. Above all things a Christian should be most delicate
and tender in founding his hopes. God is impatient of a copartner
in the creature's trust; he will not give that glory to another; and if
you do, he will declare his anger by leaving you to a constant uncertainty and dissatisfaction. Always when we think to warm ourselves
by our own sparkles, we lie down in sorrow. Because the business is
of great concernment, I shall give you a few directions, how you may
reflect upon your graces, or works, as evidences of your estate.
1. You must be loyal to Christ. Many seek all their happiness in
the gracious dispositions of their own souls, and so neglect Christ.See Mr T. Goodwin in his preface before his book called
`Faith Triumphing in its Object.,
This were to prize the love token before the lovely person. To rectify
it, it is good to go to work this way:—(1.) Let there be a thorough
going out of yourselves; be sure to keep the heart right in point of
righteousness; and in founding your hopes, see that you do not neglect `the corner stone., Paul reckoneth up all his natural privileges,
moral excellencies, nay, his own righteousness, what he did as a
Pharisee, what as a Christian. `If any might have confidence in the
flesh, Paul might; but he renounceth all; nay, counts it `loss, i.e.,
dangerous allurements to hypocrisy and self-confidence, Phil. iii. It is
good to have such actual and fresh thoughts in ourselves when we proceed to trial, that our souls may be rather carried to than diverted and
taken off from Christ. Usually assurance is given in after a solemn
and direct exercise of faith: Eph. i. 13, `After ye believed, ye were
sealed by the Spirit of promise;; where the apostle showeth the order
of the Spirit's sealing, after believing or going to Christ, and the quality
under which the Spirit sealeth, as a Spirit of promise; implying, that
when the thoughts have been newly and freshly exercised in the consideration of our own unworthiness and God's free grace and promises,
then are we fittest to receive the witness and certioration of the Spirit.
(2.) In the very view and comfort of your graces still keep the heart
upon Christ. See what would become of you were it not for free grace.
God could find matter of condemnation against you, not only in the
worst sins, but in the best duties; the most regenerate man durst not
adventure his soul upon the heavenliest thought that ever he conceived.
When Nehemiah had performed a zealous action he subjoineth, Neh.
xiii. 22, `Remember me, my God, concerning this also, and spare me
according to the greatness of thy mercy;, intimating, that therein God
might find enough to ruin him. So Paul, 1 Cor. iv. 4, `I know nothing
by myself, yet am I not hereby justified:, he knew no unfaithfulness
in his ministry, yet this would not make him righteous before God.
So that, in the presence of the greatest evidences, you should see free grace is the surest refuge; as Jehoshaphat, when he had all the strength
of Judah, who are numbered to be five hundred thousand, yet goeth
to God, as if there were no presence of means: 2 Chron. xx. 12, `We
have no might; our eyes are unto thee., So in the fairest train of
graces you should still keep Christ in the eye of faith, and let the soul
stay upon him; or, as in a pair of compasses, one part is fixed in the
centre whilst the other foot wandereth about in the circumference, so
must the soul stay on Christ, be fixed on him, whilst we search after
evidences and additional comforts. (3.) After the issue and close of
all, you must the more earnestly renew your addresses to Christ, and
exercise faith with the more advantage and cheerfulness. You have
much more encouragement to close with him when you survey
his bounty to your souls, and consider those emanations of grace by
which you are enabled to good works. So 1 John v. 13, `These things
have I written to you that believe, that you may know that you have
eternal life, and that you may believe on him., His meaning is, that
upon assurance they might renew the act of faith with the more cheerfulness; as Thomas, when he felt Christ's wounds, had the greater reason
to believe, John xx. 27; non nova, sed aucta fide, as Estius glosseth, by a
renewed and increased faith. So when you have had a feeling and sense
of Christ's bounty to you, and by good works have cleared up your interest
in eternal life, you have the greatest reason to cast yourselves again upon
Christ by faith and confidence; for, as the apostle saith, `The righteousness of God is revealed from faith to faith.,
Rom. i. 17. The whole
business of our justification before God is carried on by a continual act
of faith, from one act and degree to another. In short, whatever comfort we seek in our works and graces, Christ must still
`lie as a bundle
of myrrh between our breasts, Cant. i. 12; be kept close and near the
heart, always in the eye of faith and the arms of love.
2. You must go to work evangelically, and with a spirit suiting the
gospel. Consider and understand your evidences and graces not in a
legal perfection, but as `sprinkled with the blood of the covenant., If
you should look for love, fear, faith, hope, in that perfection which the
law requireth, the heart will still be kept unsettled; your business is
to look to the truth rather than the measure. Usually men bring
their graces rather to the balance than to the touchstone, and weigh
them when they should try them, as if the quantity and measure were
more considerable than the essence and nature. It is good to own
grace, though mingled with much weakness: the children of God have
pleaded the truth of their graces, when conscious to themselves of
many failings: Cant. i. 5, `I am black, but comely., There is grace,
though under the veil and cloud of much weakness; so Cant. v. 2, `I
sleep, but my heart waketh:, the spouse hath a double aspect, to what
was evil and what was good; so he in the Gospel could with confidence
plead his faith, though humbled with sad relics and remains of un
belief: `Lord, I believe; help my unbelief, Mark ix. 24. We must not
bear false witness against others, much less against ourselves; and,
therefore, own a little good, though in the midst of much evil.
3. You must go to work prudently, understanding the nature of
marks, and the time to use them; everything is beautiful in its season.
There are times of desertion, when graces are not visible. In darkness we can neither see black nor white. In times of great dejection
and discouragement the work of a Christian is not to try, but believe: `Let him stay himself on the name of God,
Isa. l. 10. It is most
seasonable to encourage the soul to acts of faith, and to reflect upon
the absolute promises, rather than conditional. The absolute promises
were intended by God as attractives and encouragements to such distressed souls. There is a time when the soul is apt to slumber, and
to be surprised with a careless security; then it is good to awaken it
by a serious trial. To a loose, carnal spirit, an absolute promise is as
poison; to a dejected spirit, as cheering wine. When the soul lieth
under fear and sense of guilt, it is unable to judge, therefore examination doth but increase the trouble. But again, when the heart is
drowsy and careless, trial is most in season; and it is best to reflect
upon the conditional promises, that we may look after the qualifications expressed in them ere we take comfort. When David was under
hatches, he laboured to maintain faith, and outbrave discouragements: Ps. iii. 2, the enemies said,
`Now there is no help for him in
his God., He hath fallen scandalously, and that psalm was penned
upon occasion of Absalom's rebellion, which was ordered by way of
correction of David's sin; and this made them vaunt, Now God is his
enemy. Now David doth not mention the sin, but awakeneth his
trust; in the very face of the temptation he maintaineth his confidence: `But thou art my shield, my glory, and the lifter up of my head,
&c., ver. 3. And elsewhere he professeth that this was his general practice: Ps. lvi. 3,
`At what time I am afraid, I will put my trust in thee., In
times of discouragement, and when terror was likely to grow upon his
spirit, he would look after arguments and supports of trust and dependence. So, on the contrary, when the heart groweth rusty and secure, it is
good to use Nazianzen's policy, when his heart began to be corrupted with
ease and pleasure,Nazian. Orat. xiii. circa med. Τοῖς Θρῆνοις συγγίγνομαι, saith he, I use to read the
Lamentations of Jeremiah, or to inure his mind to matter sad and lamentable. In all spiritual cases it is good to deal prudently, lest we put
ourselves into the hands of our enemies, and further the devices of Satan.
4. Your great care must be to be humbly thankful; thankful, be
cause all is from God. It is a vain spirit that is proud of what is
borrowed, or glorieth because he is more in debt than others: 1 Cor.
iv. 7, `Who made thee differ? and what hast thou which thou hast
not received? 7 Whatever we find upon a search, it must not be
ascribed to free-will, but to free grace: `He giveth will and deed according to his pleasure, Phil. ii. 13. Free-will establisheth merit;
free grace checketh it. The sun is not beholden, because we borrow
light from it, or the fountain because we draw water. We may all
say, as David, `Of thine own have we given thee;, Lord, this is thy
bounty. Then humble we must be, because as every good work
cometh from God's Spirit, so it passeth through thy heart, and there
it is defiled; partus sequitur ventrem. Our good works have more of
the mother in them than the father; and so `our righteousnesses,
become `dung, Phil. iii. 8, and `filthy rags, Isa. lxiv. 6. Thus, lest
pride taint the spirit by the sight of our graces, it is good to make
distinct and actual reflections on God's bounty and our own vileness.
Obs. 3. From that when he offered Isaac. Isaac is counted offered,
because he was so in Abraham's purpose. The note is, that serious
purposes of obedience are accepted for obedience. God hath given in
pardon upon a purpose of returning: Ps. xxxii. 5. `I said I would
confess, and thou forgavest the iniquity of my sin., Only remember
they must be such purposes as are like Abraham's. (1.) Serious and
resolved, for he prepared himself to the performance; not vain purposes to betray present duties, when men hope to do that to-morrow
which they should do to-day; these are vanishing and flitting motions
which God taketh notice of: Ps. xliv. 21, `God knoweth the secrets of
the hearts, and that such delays are but modest denials, or rather deceitful offers, to put off the clamour and importunity of conscience.
Nothing more usual than such purposes for the future to justify
present neglects. God will search it out: Abraham was ready. (2.)
They must be such as end in action, unless in the case of allowable
hindrances. When is that? (1st.) When we are hindered, as Abraham was, from heaven; he, by divine command; we, by providence:
1 Kings viii. 18, `Whereas it was in thine heart to build an house
unto my name, thou didst well in that it was in thine heart., When
mere providence diverteth us from holy intentions, God accepteth of
the will. (2d.) By invincible weakness: Rom. vii. 18, `To will is
present with me; but to perform that which is good, I find not., The
apostle could not,
κατεργάζεθαι, come up to the rate of his purposes;
in such a case God looketh to what is in the heart. Well, then—(1.)
It serveth for comfort to the people of God, who, because they do not
perform duty as they would, are much discouraged. God taketh no tice of the purpose, and judgeth of you, as physicians do of their
patients, not by their eating, but their appetite. Purposes and desires
are works of God's own stirring up, the free native offering and motions of grace. Practices may be overruled, but such earnest purposes
as make you do what you can are usually serious and genuine. The
children of God, that cannot justify their practices, plead the inward
motions and desires of their hearts: John xxi. 17, `Thou knowest all
things, and thou knowest that I love thee;, Neh. i. 11, `Desire to
fear thy name, &c. (2.) It is for advice to us to be careful of our
purposes. Many would be more wicked, were they not bound up.`Solve leonem et senties.,
God takes notice of what is in their hearts: Mat. v. 28, `He that looketh
upon a woman to lust after her, hath committed adultery with her in
his heart., So also Seneca, Incesta est et sine stupro quae stuprum cupit—the purpose maketh guilty, though the act be restrained. God
took notice of the king of Babylon's purposes and intentions: Isa. x.
7, `It is in his heart to destroy, and cut off nations not a few., Motions and inclinations should be watched over. (3.) It showeth God's readiness to receive returning sinners; he met his son
`while he was
yet a great way off, Luke xv. As soon as the will layeth down the
weapons of defiance, and moveth towards God, the Lord runneth to
embrace and fall upon the neck of such a poor soul, that he may
satisfy it with some early comforts. So Isa. lxv. 24, `Before they call,
I will answer; and while they are yet speaking, I will hear, Acts of
grace do anticipate and often prevent acts of duty. `Turn me, saith Ephraim, and then `a dear and pleasant son, Jer. xxxi. 18, with ver.
20. As soon as you set your faces towards God, he runneth towards
you. (4.) It showeth how we should entertain the purposes and
promises of God; look upon them in the promise with such a certainty as if they were actually accomplished:
Rev. xiv. 8, `Babylon
is fallen, is fallen., God can read duty in the purpose: we have
much more cause to read accomplishment in the promise. `Hath he
said, and shall he not do it? hath he spoken, and shall he not make
it good?, Num. xxiii. 19. His will is not changeable as ours, neither
is his power restrained.
Obs. 4. From that offered Isaac upon the altar. He bringeth this
as the great argument of the truth of Abraham's faith. It is not for
faith to produce every action, unless it produce such actions as
Abraham's. Such as will engage you to self-denial are troublesome
to the flesh. David scorned such service as cost nothing. There where
we must deny our own reason, affections, interest, that is an action fit to try a believer. Let us see what is observable in this action of
Abraham, that we may go and do likewise. (1.) Observe the greatness of the temptation. It was to offer his own son, the son of his
love, his only son, a son longed for, and obtained when `his body was
dead, and `Sarah's womb dead;, nay, `the son of the promise., Had
he been to contend only with natural affection, it had been much—descensive love is always vehement; but for love to Isaac there were
special endearing reasons and arguments. But Abraham was not
only to conflict with natural affection, but reason; not only with
reason, but faith. He was, as it were, to execute all his hopes; and
all this was to be done by himself; with his own hand he was at one
stroke to cut off all his comforts; the execution of such a sentence
was as harsh and bitter to flesh and blood as to be his own executioner. Oh! go and shame yourselves without, you that can so little
deny yourselves for God, that attempt duties only when they are easy
and obvious, never care to recover them out of the hands of difficulty
and inconvenience. Public duties, if well done, are usually against
carnal interests, private duties against carnal affections. Can you
give up all that is near and dear to you? Can you offer up your
Isaac? your ease and pleasure for private duties? your interests for
public? Every action is not a trial of faith, but such as engageth
to self-denial. (2.) Consider the readiness of his obedience. As
Abraham is the pattern of believing, so of obeying. He received the
promises as a figure of our faith; he offered up his son as a figure
of our obedience, Heb. xi. 17. (1st.) He obeyed readily and
willingly: Gen. xxii. 3, `Abraham rose early in the morning., In
such a service some would have delayed all the time they could, but
he is up early. Usually we straiten duty rather than straiten ourselves; we are not about that work early. (2d.) Resolutely; he concealeth it from his wife, servants, from Isaac himself, that so he might
not be diverted from his pious purpose. Oh! who is now so wise to order
the circumstances of a duty that he may not be hindered in it? (3d.)
He denied carnal reason. In difficult cases we seek to elude the
command, dispute how we shall shift it off, not how we shall obey it.
If we had been put upon such a trial, we would question the vision, or seek some other meaning; perhaps offer the image of Isaac, or
some youngling of the flock, and call it Isaac; as now we often pervert
a command by distinctions, and invent shifts to cheat our souls into
a neglect of duty; as the heathens, when their gods called for
φωτα,
a man, they offered
φῶτα, a candle; or as Hercules offered up a painted man
instead of a living. But Abraham doth not so, though he had a fair occasion, for
he was divided between believing the promise and obeying the command. God tried him in his faith: his
faith was to conflict with his natural reason as well as his obedience
with his natural affection. But `he accounted that God was able to
raise him from the dead, Heb. xi. 19, and he reconcileth the commandment with the promise. How easily could we have slipped out at
this door, and disobey, out of pretences and reasons of religion. But
Abraham offered Isaac.
Ver. 22. Seest thou how his faith
wrought with his works, and
by works was faith made perfect?
Having alleged the instance, he now urgeth it by an apostrophe
to the boasting hypocrite, who nourished an impure life under the
pretence of faith.
Seest thou, βλέπεις.—He seeketh to awaken the secure carnalist by
urging this instance upon his conscience: `Seest thou?, that is, is it
not clear? or without an interrogation, `Thou seest.,
How his faith wrought with his works.—Many senses are given of
this phrase. The Papists urge it to prove that faith needeth the concurrence of works in the matter of justification, as if works and faith
were joint causes; but then the apostle would have said, that works
wrought with his faith, and not faith with his works. Among the
orthodox it is expounded with some difference. That sense which I
prefer is, that his faith rested not in a naked, bare profession, but was
operative; it had efficacy and influence upon his works, co-working
with all other graces; it doth not only exert and put forth itself in
acts of believing, but also in working.
And by works was faith made perfect.—This clause also hath been
vexed into several senses. The Papists gather hence that in the work
of justification faith receiveth its worth, value, and perfection from
works—a conceit prejudicial to the freeness of God's love, contrary to
the constant doctrine of the scriptures; for faith rather giveth a value
to works than works to faith, Rom. xiv. 23; Heb. xi. 4-6; and works
are so far from being chief, and the more perfect cause of justification,
that they are not respected there at all. This sense being justly
disproved, divers others are given. As (1.) `Made perfect, that is,
say some, `made known and discovered;,`Opera non sunt causa quod aliquis justus sit apud Deum, sed potius sunt executiones et manifestationes justitiae,—Thom. Aquin. in Gal. iii., lect. 4. as God's strength is said to
be `perfected in our weakness, 2 Cor. xii. 9. None will be so mad as
to say that our strength doth add anything to the power of God, that is
incapable of increase and decrease, and hath no need to borrow aught
from the weakness of man. It is `made perfect, because it hath the
better advantage of discovery, and doth more singularly put forth and
show itself; so faith is made perfect, that is, more fully known and
apparent. And the reason of the expression is—(1st.) Because excelling things, whiles kept private, suffer a kind of imperfection;
or (2d.) Because it is an argument faith is come to some maturity and
perfection of growth, not only living, but lively, when it can produce
its proper and necessary operations; this sense is probable. But (2.)
Others understand it thus: that faith or profession is not full and
complete till works be joined with it, faith and works being the two
essential parts which make up a believer; which interpretation suiteth
well enough with the scope of the apostle. (3.) The exposition which
I take to be most simple and suitable is, that faith co-working
with obedience is made perfect, that is, bettered and improved; as the
inward vigour of the spirits is increased by motion and exercise: and
so in short (as Dr Jackson explaineth itJackson of Faith.), works do not perfect faith
by communication and imputationQu. `impartation,—ED. of their perfection, to it, but by
stirring, exercising, and intending the natural vigour of it.
From this verse thus opened observe:—
Obs. 1. There is an influence of faith upon all a Christian's actings,
Heb. xi. Faith is made the grand principle; acts are there spoken
of, which do more formally belong to other graces. But we say the
general won the day, though the private soldiers did worthily in the
high places of the field, because it was under his conduct and direction. So because all other graces inarch, and are brought up in their
order, to fight under the conduct of faith, the honour of the day and
duty is devolved upon it. The influence of faith is great into all the
offices of the heavenly life. (1.) Because it hath the advantage of a
sweet principle: `It worketh by love, Gal. v. 6. It represents the
love of God, and then maketh use of the sweetness of it by way of
argument: it urgeth by such melting entreaties, that the believer
cannot say nay. Paul intimateth the argument of faith, Gal. ii. 20, `I live by faith in the Son of God, who loved, and gave himself
for me., When the soul is backward, faith saith, Christ loved you,
and gave himself up for you. He was not thus backward in the
work of salvation; as the soldier said to Augustus when he refused
his petition—I did not serve you so at the battle of Actium. (2.) It
presents strong encouragements; it seeth assistance in the power of
God, acceptance in the grace of God, reward in the bounty of God.
When you are weakened with doubtings and discouragements, faith
saith, Do your endeavour, and God will accept you. When Christ
came to feast with his spouse he saith, Cant. v. 1, `I will eat my
honeycomb with my honey., Though it were mixed with wax, and
embased with weakness, Christ will accept it. When jealousy maketh
the heart faint, and the hands feeble, lest we should drive on heavily,
faith showeth the soul `an angel that standeth at the altar with sweet
incense, Rev. viii. 3, 4. Duty coming immediately out of our hands
would yield an ill savour, therefore Christ intercepteth it in the passage,
and so it is perfumed in the hands of a mediator. Again, are you discouraged with weakness? faith will reply, Thou art weak, but God
will enable thee. It is an advantage, not a discouragement, to be
weak in ourselves, that we may be `strong in the Lord, and in the
power of his might, Eph. vi. 10. When the bucket is empty, it
can be the better filled out of the ocean. Paul saith, 2 Cor. xii. 10,
`When I am weak, then am I strong., There is no heart so dead but
God can quicken it, and he is willing. It is said, 1 Chron. xv. 26, `God helped the Levites, when the work was bodily; and we are less
apt to be indisposed for bodily labour. God helped them by discharging their lassitudes; so certainly he will much more give inward
strength, more love, joy, hope, which are the strength of the soul,
Neh. viii. 10. Again, if the heart be lazy and backward, or stick at
ease and pleasure, faith can present the glory of the reward, the pleasures at God's right hand, &c. (3.) It breaketh the force of opposite
propensions; if the world standeth in the way of duty, `faith overcometh the world, 1 John v. 4; partly by bringing Christ into the
combat, partly by spiritual replies and arguments. Reason telleth us
we must be for ourselves; faith telleth us we must be for God.
Reason saith, If I take this course, I shall undo myself; faith, by
looking within the veil, seeth it is the only way to save all, 2 Cor.
iv. 15-17. Reason presenteth the treasures of Egypt, and faith the
recompense of reward. From hence are those bickerings and counterbuffs which a believer feeleth sometimes within himself.
Well, then, out of all this we may infer—(1.) That we had need
get faith; there is as great a necessity of faith as of life; it is the life
of our lives and the soul of our souls; the primum mobile, the first pin,
that moveth all the wheels of obedience, like the blood and spirits
which run through the whole body. There is by the ordination of
God as great a necessity of faith as of Christ: what good will a deep
well do us without a bucket? He that hath a mind to work, would
not be without his tools; and who would be without faith that maketh
conscience of duty? (2.) Act it in all your works; no works are
good till faith work with them, they are not acceptable, nor half so kindly Heb. xi. 4, `By faith Abel offered,
πλείονα θυσίαν (not only a
better sacrifice, as we render it, but) `more sacrifice, as the word will
bear. Faith is the best support you can have; carnal ends make us
mangle duty, doubts weaken us in duty.
Obs. 2. That faith is bettered and made more perfect by acting.
Neglect of our graces is the ground of their decrease and decay; wells
are the sweeter for draining.`Τὰ φρέατα ἐναντλουμένα βελτίω ἔστι.,—Basil. Christians get nothing by dead and
useless habits. Talents hid in a napkin gather rust; the noblest
faculties are embased when not improved in exercise. The apostle
wisheth Timothy ἀναζωπυρεῖν, to `excite and enliven his gifts, 2
Tim. i. 6. It is an allusion to the fire of the temple, which was always
to be kept burning. Well, then, be much in duty, draw out the acts
of your graces; many live, but are not lively; decays do insensibly
make way for deadness.
Ver. 23. And the scripture was fulfilled which saith, Abraham
believed God, and it was imputed to him for righteousness; and he was called the friend of God.
To strengthen the former argument from the example of Abraham,
he produceth a testimony of scripture to prove that Abraham had true
faith, and that Abraham was truly justified.
And the scripture was fulfilled.—You will say, How can this be,
since that saying was spoken of Abraham long before? Compare Gen. xv. 6 with Gen. xxii.; and the apostle Paul saith that scripture
was fulfilled in him `while he was yet in his uncircumcision., Rom. iv.
10, which was before Isaac's birth, certainly before his being offered.
LutherLuth. Praef. in hanc epistolam, ubi dicit,
Haec verba Mosis violenter a Jacobo trahi et
torqueri, &c. upon this ground rejecteth this epistle with some incivility
of expression. The Papists seek to reconcile the matter thus: That
though faith were imputed to Abraham for righteousness before he
offered Isaac, yet our apostle would prove that faith was not enough
to justify him, but there needed also works; for, say they, his righteousness was not complete and full till it was made perfect by the accession of works. And the Socinians`Fides, nisi bonorum operum fructibus perficiatur, justificationein perfectam
ac salutem sempiternam conciliare hominibus non potest, ut apertissime testatur Jacobus.,—Volkel de Vera
Religione, lib. iv, cap. 3, 139. pipe after the same tune and
note, but without ground and warrant; for Paul quoteth the very same
words for justification without works, Rom. iv. 2, 3, and proveth that
he had such a justification as made him completely happy and blessed,
ver. 6-8. And if James should go about to superinduce the righteousness of works, he would be directly contrary both to Moses and Paul.
The words of Moses can no way bear that sense, who plainly averreth
faith to be imputed to him for righteousness. Briefly, then, for opening the place, you must note, that a scripture is said to be fulfilled in
several senses: sometimes when the main scope of the place is urged;
at other times when a like case falleth out, and so a scripture is quoted,
and said to be fulfilled, not by way of argument, but allusion;
sensu
transumptivo, as divinesSpanhem. Dub. Evang., pars 2.—Dub. 64, et alibi. speak; and they give a note whereby the
allusive sense may be distinguished from that which is chief and
proper. When a text is quoted properly, it is said, `that it might be
fulfilled, as noting the aim and scope of the place. When it is quoted
by allusion, or to suit it with a parallel instance, it is said, `then it
was fulfilled, as implying that such a like case fell out. So here, `Then was the scripture fulfilled;, that is, upon this instance and
experience of his faith it might be again said that faith was imputed to
him for righteousness; and we may rather own this exposition, because
this sacrifice of his son, Gen. xxii., was a greater manifestation and
discovery of his faith than that sacrifice mentioned Gen. xv., when
this honour was first put upon him. And things are said to be fulfilled when they are most clearly manifested; as in that known place
of Acts xiii. 32, 33, where those words, `Thou art my Son; this day
have I begotten thee, are said to be fulfilled at Christ's resurrection,
because then he `showed himself to be the Son of God., Rom. i. 4. So
here; this being the evident discovery of Abraham's faith, it appeared
how truly it was said of him that `he believed, and it was imputed
to him for righteousness., By that action he declared he had a true
justifying faith, and thereforeAs also the author of the book of Maccabees saith it was now fulfilled:
Ἀβραὰμ ἐν πειρασμῳ̂ εὑρέθη πίστος, καὶ ἐλογίσθη αὐτῳ̂ εἰς δικαιοσύνην.—1 Mac, ii. 52. the Lord saith after this trial, `Now I
know that thou fearest me, Gen. xxii. 12. And I suppose that he doth
the rather use this expression to prevent an objection that might be
drawn from Genesis or the doctrine of Paul; as also intimating that his doctrine tended not to press men to renounce the righteousness of faith,
but to get their interest therein cleared, the testimony of Abraham's righteousness being so every way compliant with the doctrine proposed.
Abraham believed God, and it was counted to him for righteousness.—The original meaning of that phrase,
`it was counted to him
for righteousness, is only to show that the thing was approved and
accepted by God: and so it is often used in the Old Testament; as
Phinehas, zeal is said to be `counted in him for righteousness:,
Ps. cvi. 30, 31, `He stood up and executed judgment; and that was
counted unto him for righteousness unto all generations for evermore.,
And therefore in this phrase the scripture doth not declare what is the
matter of our justification, but only what value the Lord is pleased to
put upon acts of faith or obedience, when they are performed in the
face of difficulty and discouragement. It is true, it is quoted by the
apostle to prove the righteousness which is of faith, without that of
works: Rom. iv. 3, `What saith the scripture? Abraham believed
God, and it was counted to him for righteousness., But I suppose the
.apostle doth not quote the rigour of the expression, as if he would
infer that faith is the matter of our righteousness, but only that the
first testimony and solemn approbation which Abraham had from God
was because of his faith. When scriptural expressions are rigorously
urged, without considering their first and constant use, no wonder that
mistakes and controversies do arise. For those great disputes about
the matter of justification, I would not intermeddle; let it suffice to
note, that the general current of Paul's epistlesSee Rom. iv. 23-25; Rom. v. 19; 1 Cor. i.30; 2 Cor. v. 21; Phil. iii. 9. carrieth it for the
righteousness of Christ, which being imputed to us, maketh us just and
acceptable before God; and this righteousness we receive by faith. So
that faith justifieth not in the Popish sense as a most perfect grace, or
as a good work done by us, but in its relation to Christ, as it receiveth
Christ and his satisfactory righteousness; and so whether you say it
justifieth as an instrument, a sole-working instrument, or as an ordinance, or relative action, required on our parts, all is to the same issue
and purpose: to contend about mere words and bare forms of speech
is to be too precise and critical.
And he was called the friend of God.—The apostle saith `he was
called;, that is, he was; as Isa. xlviii. 8, `Thou wast called a transgressor from the womb;, that is, thou wast a transgressor. So in the
New Testament: 1 John iii. 1, `To be called the sons of God;, that
is, to be the sons of God. Or it alludeth to the solemn appellation
wherewith Abraham is invested in scripture; as Isa. xli. 8, `Thou
Israel are the seed of Abraham my friend., So 2 Chron. xx. 7, `Thou
art our God, and thou gavest this land to the seed of Abraham thy
friend,`εμρατυρήθη μεγάλως Αβραὰμ καὶ φίλος προσηγορεύθη τοῦ Θεοῦ.,—Clem. in Epist. ad
Cor. And this title was given to Abraham because of his frequent
communion with God—he had often visions; and because of his frequent covenanting with God—a great condescension, such as the kings
of the earth use only to their equals and friends: and therefore, in the
places where this title is given to Abraham, there is some respect to
the covenant; and here it is said to be given to him upon that testimony of his faith and obedience in offering Isaac, when the covenant
was solemnly renewed and confirmed to him by oath.
Obs. 1. Works ratify the Spirit's witness. The apostle saith,
`Then
it was fulfilled;, that is, seen that Abraham was a believer indeed, according to the testimony of God. The Spirit assureth us sometimes
by expressions, speaking to us by some inward whisper and voice;
sometimes by impressions, implanting gracious dispositions, as it were
writing his mind to us. It is well when both are sensible, and with
the witness of the Spirit we have that of water, 1 John v. 8. To look
after works is the best way to prevent delusion. Here is no deceit,
as in flashy joys. Fanatic spirits are often deceived by sudden flashes
of comfort. Works, being a more sensible and constant pledge of the
Spirit, beget a more solid joy: 1 John iii. 29, `Hereby we know we
are of the truth, and shall assure our hearts before him;, that is, by
real acts of love and charity. The way of immediate revelation is
more flitting and inconstant; such actings of the Spirit being like those
outward motions that came upon Samson—`the Spirit came upon him
at times;, and so upon every withdrawment new scruples and doubts
do arise. But the trial by grace is most constant and durable, it being
a continual real pledge of God's love to us. Flashes of comfort are
only sweet and delightful while felt; but it is said of grace, `the seed
abideth in him, 1 John iii. 8, and `the anointing,
ἐν ὑμῖν μένει, abideth
in you, 1 John ii. 7. This is a standing glory, and the continual repast of the soul; whereas those ravishings are like delicacies which
God tendereth to his people in the times of festivity and magnificence.
Well, then, learn—(1.) That good works are not a doubtful and litigious evidence. Men of dark spirits and great fancy will be always
raising scruples; but the fault is in the persons, not the evidence.
(2.) Learn to approve yourselves to God with all good conscience in
times of trial; this will ratify and make good those imperfect whispers
and mutterings in your souls concerning your interest in Christ. Do
as Abraham did: upon a call he forsook his country; though he were
childless, he believed the promise of a numerous issue; when God
tempted him, he offered Isaac. When God trieth your faith or
obedience with some difficulty, then is the special time to gain assurance by being found faithful.
Obs. 2. Believers are God's friends. This was not Abraham's title
alone, but the title of all the righteous. Thus Christ saith, John xi. 11, `Our friend Lazarus sleepeth.,
And more expressly, John xv. 15,
`Henceforth I call you not servants, but friends., Now they are
friends to God—(1.) Because they are perfectly reconciled to him in
Christ: we were enemies by nature; but God would not only pardon
us, but receive us into friendship, Col. i. 21. Absalom was pardoned,
but he `could not see the king's face., In other breaches, when the
wound is healed, the scar remaineth; but now we are not only restored,
and brought into an estate of amity, but advanced to higher principles.
God doth not only spare converts, but delight in them. Periissemus
nisi periissemus—we had been lost if we had not been lost; the fall
made way for the more glorious restoration; as a broken bone, when
it is well set, is strongest in the crack. (2.) All dispensations and
duties that pass between them are passed in a friendly way: As (1st.) Communication of goods. Plutarch's reasoning is good:
Τὰ τῶν φιλῶν πάνα κοινὰ, friends have all things in common; but God is our friend,
and therefore we cannot want—a rare speech from a heathen. In the
covenanted is ours, and we are his, Jer. xxxi. 33, and xxxii. 38, 39;
Zech. xiii. 9. He maketh over himself to us, quantus quantus est, as
great as he is; and so by an entire resignation we are given up to
him. The covenant is like a conjugal contract, and may be illustrated
by that of the prophet, Hosea iii. 3, `Thou shalt be for me, and I will
be for thee., God maketh over himself and all his power and mercy to us, so that
no dispensation cometh to us but in the way of a blessing; if it be so common a mercy as rain,
`the rain shall be a rain of
blessing, Ezek. xxxiv. 26; so we give up ourselves to God, even to
the lowest interest and enjoyment: `Upon the horse-bells there shall
be written, Holiness to the Lord, Zech. xiv. 20; all is consecrated.
(2d.) Communication of secrets. So our Lord urgeth this relation:
John xv. 15, `Henceforth I call you not servants; for the servant
knoweth not what his lord doth: but I have called you friends; for
all things that I have heard I have made known to you., Servants
are only acquainted with what concerneth their duty and work;`Servus herilis imperii non servus est sed minister.,—Seneca. the
master commandeth, but doth not tell them the reason of the command. But now Christ had dealt more socially and sweetly with the
apostles; he had opened all the secrets of the Father concerning his
own resurrection, mission of the Holy Ghost, the calling of Gentiles,
last judgment, eternal life, &c. And so shall you that lie in Christ's bosom know his secrets: Gen. xviii. 17,
`Shall I hide from Abraham
the thing which I do?, He will acquaint you with everything that concerneth your salvation and peace. So, on the other side, do believers
open their secrets to God: Eph. iii. 12; Heb. x. 19, they `come with
boldness to the throne of grace;, the word is,
μετὰ παῤῥησίας, with
liberty of speech; or, as it more strictly signifieth, liberty to speak all
our mind. We may use some freedom with God, and acquaint him
with all our griefs, and all our fears, and all our wants, and all our
desires, as a friend would pour out his heart into the bosom of another
friend; as it is said, Exod. xxxiii. 11, `The Lord spake to Moses face
to face, as a man speaketh to his friend., (3d.) Conformity and correspondency of will and affections. True friendship is built upon
likeness and consent of wills:`Eadem velle et nolle, ea demum firma est amicitia.,—Sallust. God and the soul willeth the same
thing—holiness as the means, and God's glory as the end: John xv.
14, `Ye are my friends if ye do whatsoever I command you;, to do
otherwise is but false, glavering affection. It is the commendation of
Ephesus, Rev. ii. 6, `Thou hatest the deeds of the Nicolaitans, which
I also hate., No friendship like that where we love and hate the
same things, to hate what God hateth, and love what God loveth.
See Prov. viii. 13; so see Ps. cxxxix. 21. (4th.) By mutual delight
and complacency; they delight in God, and God in them: Isa. lxii. 4, `The Lord delighteth in thee, in their persons, their graces, their
duties; so do they delight in God, in their addresses to him, in his
fellowship and presence , they cannot brook any strangeness and distance; they cannot let a day pass, or a duty pass, without some communion and intercourse with God. It is said of the hypocrites,
Job xxvii. 10, that `they will not delight themselves in God., Formal
duties are a burden, `What a weariness is it, Mal. i. 13, though it
were a sickly lamb. The prodigal thought it best to be out of the
father's eye, best in a far country, Luke xv.; but it is their delight to
be with Christ; his work is sweet to them, his statutes their songs,
Ps. cxix. 54; duties come from them freely, as graces do from God;
he `rejoiceth over them to do them good;, and they can say, every
one of them, `How do I delight in thy law!, (5th.) By the special
favour and respect God beareth them. Others have but common
mercies, they saving; they have `hidden manna, joys which others
cannot conceive, Rev. ii. 17. Others are brought into the palace, Ps.
xlv. 15, but they into the chambers of the great King, Cant. i. 4; they
have closet mercies, a sweet fellowship with God in all their ways;
others have the letter, they the power; others have the work of an
ordinance, they the comfort: Cant. v. 1, `Eat, O friends, &c. Well,
then—(1.) Here is comfort to the righteous, to those that have found
any friend-like affection in themselves towards God, any care to please
him. God is your friend; you were enemies, but you are made near
through Christ. God delighteth in your persons, in your prayers, in
your graces, your outward welfare. It is a great honour to be the
king's friend; you are favourites of heaven! Oh! this is your comfort that delight in his presence, that walk in his ways as much as
you can, though not as much as you should. (2.) Here is caution to
you; your sins go nearest to God's heart: `It was my familiar friend, Ps. lv. 12. It was sad to Christ to be betrayed by his own disciples;
it is a like grief to his Spirit when his laws are made void by his own
friends: 2 Sam. xvi. 17, `Is this thy kindness to thy friend?, It was
David's aggravation: Ps. xli. 9, `Mine own familiar friend, in whom I trusted.,
Unexpected injuries surprise us with the more grief. Oh! walk carefully,
watchfully!
Ver. 24. You see then how by
works a man is justified, and not by
faith only.
You see then.—It is either a consectary out of the whole discourse,
or out of the particular example of Abraham; he alludeth to Paul's manner of reasoning:
Rom. iii. 28, `Therefore we conclude that a
man is justified by faith without the deeds of the law;, and probably
this discourse is intended to correct the abuse of that doctrine.
How by works; that is, by the parts and offices of the holy life.
A man is justified; that is, acquitted from hypocrisy; for he is
said to be justified, in the phrase of our apostle, whose faith appeareth
to be good and right, or who is found just and righteous; as Christ is
said to be `manifested in the flesh, but justified in the Spirit, 1 Tim.
iii. 16; that is, approved to be God.
And not by faith only.—Not by a bare naked profession, or a dead
vain faith, such as consisteth in a mere assent or empty speculation,
which is so far from justifying that it is not properly faith.
The main work in the discussion of this verse is to reconcile James
with Paul. The conclusions seem directly opposite. See Rom. iii.
28; Gal. ii. 16. Paul also bringeth the instance of Abraham against
justification by works. Much ado there hath been to reconcile this seeming difference. Some upon this ground deny the authority of the
epistle; so Luther, and many of the Lutherans at first. Camerarius`Contentionis studium quoddam irritatum ab importunis ostentatoribus doctrinae fidei,
longius hujus epistolae auctorem quasi extulisse videri possit, nam hoc in certaminibus
semper fieri consuevit.,—Camerar. in hanc Epist.
speaketh boldly and rashly, as if heat of contention had obtruded the
apostle upon the contrary extreme and error; but this is to cut the
knot, not to untie it. The apostles, acted by the same Spirit of truth,
could not deliver contrary assertions; and though men usually out of
the extreme hatred of one error embrace another, yet it cannot be
imagined, without blasphemy, of those who were guided by an infallible
assistance. They show more reverence to the scriptures who seek to
reconcile both places than to deny the authority of one. Many ways
are propounded; I shall briefly examine them, that with good advice
and evidence we may pitch upon the best.
1. The Papists`Paulus loquitur de prima justificatione, et nomine operum intelligit
opera quae fiunt
sine fide et gratia, solis viribus liberi arbitrii. Jacobus autem de secunda justincatione,
&c.—Bellarm. de Verbo Dei, lib. i. cap. 13, sec. 12. say that Paul speaketh of the first justification, by
which a man, if unjust, is made just; and that by works he understandeth works done without faith and grace, by the sole power and
force of free-will. But James speaketh of the second justification,
whereby of just he is made more just; and by works he understandeth
such as are performed in faith, and by the help of divine grace. To
this I answer—;(1.) That it confoundeth justification with sanctification. (2.) That the distinction is false, and hath no ground in scripture. We can merit nothing after we are in a good estate, and are
saved by grace all our lives: Rom. i. 17, `the righteousness of God is
revealed from faith to faith, for the just shall live by faith., If the
righteousness whereby a sinner is justified be wholly absolved by faith,
there is no place for works at all. But the apostle saith, throughout
the whole life it is revealed from faith to faith; besides, the apostle
Paul excludeth all works, even those done by grace. It is true, this
error is less than that of the Pelagians, who said that by natural abilities the law might be kept to justification. However, it is not enough
to ascribe justificatory works to the grace of God. So did the Pharisee: Luke xviii. 11, 12, `God, I thank thee, not myself. Yet he
went not away justified. It is ill to associate nature with grace, and
to make man a coadjutor in that in which God will have the sole
glory. (3.) It is little less than blasphemy to say, We are more just
by our own works than by the merits of Christ received by faith;`Contumeliosum est in sanctum meritum Christi, asserere secundam justificationem,
quae in nostris operibus consistit, majorem et auctiorem et digniorem esse apud Deum
quam primam, quae solo merito Christi nititur, et quidem non primam sed secundam
justificationem mereri vitam aeternam.,—Chemnitius, Exam. Concil. Trident., p. 153. for
to that justification, whereby a man is made more just, they admit
works. (4.) The phrase of being more just suiteth not with the scope
of the apostle, who doth not show how our righteousness is increased,
but who hath an interest in it. Neither will the adversaries grant
that those against whom the apostle disputeth had a first and real
righteousness; and beside, it is contradicted by the example of Rahab,
who, according to their explication, cannot be said to be justified in
their second way of justification, and yet in our apostle's sense she is justified by works; and therefore the Popish gloss will not remove
the seeming contrariety between the apostles.
2. The Arminians and Socinians go another way to work; and that
they may deceive with the fairer pretence, seem to ascribe all to grace,
and to condemn the merit of all sorts of works, because poor, weak,
and imperfect; but they make new obedience the instrument of justification, and say that the free grace of God is only seen in the acceptation of our imperfect obedience. So doth SocinusSocin. Fragm. de Juatificat., p. 9. and others.Confess. Armin., cap. 18, sec. 3. Dr Hammond, Cat., p. 47, the first edition. And
the way of reconciliation which they propose between the apostles is
this: Paulus cum negat nos ex operibus justificari, nomine operum perfectam per totam vitam legis divinae observationem intelligit,
nec aliud
quidquam dicere vult, nisi nos ex merito ipsorum operum nequaquam
justificari coram Deo, non autem ad nos coram ipso justificandos nulla
opera nostra requiri; sunt enim opera, id est obedientia quam Cliristo
praestamus, licet nec efficiens, nec meritoria, tamen causa sine qua non
justificationis coram Deo atque aeternae salutis. That Paul, when he
denieth justification by works, understandeth by works perfect obedience, such as the law required; and James only new obedience,
which is the condition, without which we are not justified. So Socinus,
2 Synops. Justif., p. 17, and herein he is generally followed by the men
of his own school.`Paulus ea a fide opera removet quae perpetuum perfectissimumque per omnem vitae cursum obedientiam continent. Jacobus vero ea intelligit opera
quae homines spe
praemiorum divinorum ducti ex animo, omnibusque viribus perficiunt, quamvis omni prolapsione nequaquam careant, habitus tamen vitiorum quidem omnium exuisse, omnium
autem virtutum sibi comparasse, merito dici possint.,—Volkel. lib. de Vera Religione, cap.
3, p. 180. But to this I reply—(1.) That the apostle Paul
doth not only exclude the exact obedience of the law, but the sincere
obedience of the gospel, all kind of works from the business of justification, as appeareth by the frequent disjunction or opposition of faith and
works throughout the scriptures. Take these for a taste:—Eph. ii. 8, 9, `By grace ye are saved through faith, and that not of yourselves; it
is the gift of God. Not of works, lest any man should boast., So
Rom. xi. 6, `If by grace, then it is no more of works; otherwise grace
is no more grace. But if it be of works, then it is no more of grace;
otherwise work is no more work., The two ways of grace and works
are incompatible. A mixed and patched way of works and grace
together will never be accepted of God. The new cloth sewed on upon
the old confidence makes the rent the worser. It was the error of those
against whom Paul dealeth in his epistles to rest half upon Christ
and half upon works; and therefore is he so zealous everywhere in
this dispute: Gal. v. 4, `Christ is become of none effect unto you,
whosoever are justified by the law; ye are fallen from grace., For
they did go about to mix both the covenants, and so wholly destroyed
their own interest in that of grace. (2.) It is a matter of dangerous consequence to set up works, under what pretence soever, as
the matter or condition of our justification before God. It robbeth
God of his glory, and weakeneth the comfort of the creature. God's glory suffereth, because, as far as we ascribe to ourselves, so much do
we take off from God. Now when we make our own obedience the matter or condition of our righteousness, we glory in
ourselves, contrary to that, Rom. iv. 2, 3, and detract from free grace, by which alone
we are justified, Rom. iii. 24, and the creature suffereth loss of comfort when his righteousness before God is built upon so frail a foundation as his own obedience. The examples of the children of God,
who were always at a loss in themselves, show how dangerous it is to
stand upon our own bottom. Take a few places: Job ix. 2, 3, `How
shall a man be just with God? If he will contend with him, he can
not answer him one of a thousand., So ver. 20, `If I justify myself,
my own mouth shall condemn me. If I say, I am perfect; it shall
also prove me perverse., So ver. 30, 31, `If I wash myself with
snow water, and make my hands never so clean, yet thou shalt
plunge me in a ditch; my own clothes shall abhor me., So also
David showeth that he was never able to enter upon this plea, to justify himself by his own obedience, Ps. cxliii. 3, and cxxx. 3. And in
the New Testament abundantly do the saints disown their obedience
and righteousness, as not daring to trust it, yea, their new obedience
upon gospel terms: 1 Cor. iv. 4, `I know nothing by myself, yet am
I not hereby justified., He did what he was able, was conscious to
himself of no crime and unfaithfulness in his ministry and dispensation,
yet all this will not justify. So Phil. iii. 9, `Oh! that I might be found
in him, not having my own righteousness, &c. He durst not trust the
inquiry and search of justice with any act or holiness of his own.
Briefly to clear this point more fully, let me lay down a few propositions.
(1.) Whosoever would be accepted with God must be righteous:
Hab. i. 13, `Thou art of purer eyes than to behold iniquity., God
cannot give a sinner, as a sinner, a good look. (2.) Every righteousness
will not serve the turn: it must be such as will endure the pure eyes
of his glory. Hence those phrases, `justified in thy sight, Ps. cxliii. 2; Rom. iii. 20; and
`glorying before God., Rom. iv. 2; so Gal. iii. 11 , &c.
(3.) Such a righteousness can be found in no man. Our obedience
is a covering that is too short: Job xv. 14, `What is man, that he
should be clean? and he that is born of a woman, that he should
be righteous?, So 1 Sam. vi. 20, `Who can stand before this holy
God?, The least defect leaveth us to the challenge of the law and
the plea of justice. (4.) This righteousness is only to be had in
Christ; there is no other name given under him;Qu. `heaven,?—ED. there indeed it is to
be found; therefore he is called, `The Lord our righteousness, Jer.
xxiii. 6, and he is `made to us righteousness, 1 Cor. i. 30. Therefore
we are bidden `to seek the kingdom of God and his righteousness, Mat.
vi. 33. We must seek God's righteousness if we would enter into God's kingdom. (5.) This righteousness is made ours by faith: ours it
must be, as in the first proposition, and ours it is only by faith: Rom.
i. 17, `The righteousness of God is revealed from faith to faith.,
From first to last the benefit of Christ's righteousness is received by
faith; it is the fittest and most self-denying grace; it is the grace
that beginneth our union with Christ; and when we are made one
with Christ, we are possessed of his righteousness and merit, as our
right, for our comfort and use. So see Rom. iii. 22, and Phil. iii. 9,
where the righteousness of God by faith is opposed to `our own righteousness, which is of the law;, which intimateth to us that this righteousness is of God, and that it is made ours by faith. (6.) Those that
receive the righteousness of Christ are also sanctified by him. New
obedience is an inseparable companion of justification: 1 Cor. i. 30, `righteousness and sanctification;, by virtue of the union we have
both: 2 Cor. v. 17, `Whosoever is in Christ is a new creature., So
that obedience is not the condition of justification, but the evidence;
not the condition and qualification of the new covenant, so much as of
the covenanters. Faith justifieth, and obedience approveth:See Mr Ball of the Covenant, p. 20. it must
be in the same subject, though it hath not a voice in the same court.
3. The orthodox, though they differ somewhat in words and
phrases, yet they agree in the same common sense, in reconciling
James and Paul. Thus, while some say Paul disputeth of the cause
of justification, and so excludeth works; James, of the effects of justification, and so enforceth a presence of them; and others say Paul
disputeth how we are justified, and James how we shall evidence ourselves to be justified; the one taketh justification for acquittance from
sin, the other for acquittance from hypocrisy; the one for the imputation of righteousness, the other for the declaration of righteousness.
Or as others, Paul speaketh of the office of faith, James of the quality
of faith; Paul pleadeth for saving faith, James pleadeth against naked
assent; the one speaketh of the justifying of the person, the other of the
faith, &c. All these answers are to the same effect, either subordinate
to one another or differing only in expression, and do very well suit with
the scope of the apostle. You shall see everywhere he seeketh to
disvalue and put a disgrace upon that faith he speaketh of; he calleth
it a vain dead faith, a faith which is alone, &c. And when he fixeth
the scope of the disputation, he saith, `Show me thy faith by thy
works;, where he plainly discovereth what was the matter in controversy, to wit, the evidencing of their faith. And it is notable, that
when he beginneth to argue, the proposition which he layeth down is
this, that a bare profession of faith without works will not save. It is
true, it is delivered by way of question, ver. 14, `What will it profit,
my brethren, if a man say he hath faith, and hath not works? Will
faith save him?, Or, as it is in the original, will
ἡ πίστις, will that
faith save him? Now such questions are the strongest way of denial, for
they are an appeal to the conscience; and you shall see that the conclusion is this always, that faith which is alone and without works, is dead;
which plainly showeth what was the
τὸ ζητούμενον, or the thing in question, to wit, the unjustifiableness of that faith which is without works.
Out of the whole discourse you may observe:—
Obs. 1. That in the scriptures there is sometimes a seeming difference, but no real contrariety. The
τὸ ἐναντιοφανὲς, the seeming difference, is ordered with good advice. God would prevent misprisions
and errors on every side; and the expressions of scripture are ordered
so that one may relieve another.
,Alterius sic
Altera poscit opem res, et conjurat amice.,
As, for instance, some hold that
Christ had only an imaginary body, and was man but in appearance;
therefore, to show the reality of his human nature, you have that expression, John i. 14, `The word was made flesh., Others, straining
that expression, held a change of the Godhead into the humanity;
to correct which excess we have another expression, 1 Tim. iii. 16, `God manifested in the flesh.,
To a Valentinian, urging that place
in Timothy for Christ's fantastic and imaginary body, we may
oppose that in John, `The word was made flesh;, to a Cerinthian,
pleading for a change of the Godhead, we may oppose that in Paul, `God manifested, &c. So in some places we are bid
`to work out our
salvation, Phil. ii. 12, 13; and the whole business of salvation is
charged upon us, to check laziness. In other places the will and deed
is altogether ascribed to God, to prevent self-confidence. Thus Paul,
having to deal with pharisaical justiciaries, proveth invincibly justification by faith without works; James, having to deal with carnal
gospellers, proveth as strongly that a profession of faith without
works is vain. The scripture hath so poised and contempered all
doctrines and expressions, that it might wisely prevent human mistakes and errors on every hand, and sentences might not be violently
urged apart, but measured by the proportion of faith.
Obs. 2. That a bare profession of faith is not enough to acquit us
from hypocrisy. Christ would not own them that professed his name
but wrought iniquity, Mat. vii. 21, 22; so also the church should not
own men for their bare profession. In these times we look more at
gifts and abilities of speech than good works, and empty prattle
weigheth more than real charity.
Ver. 25. Likewise also was not Rahab the harlot justified by
works, when she had received the messengers, and had sent them out another way?
Here he bringeth another instance. But why doth he mention
Rahab? (1.) Because this act of hers is made an effect of faith:
Heb. xi. 31, `By faith Rahab the harlot perished not with them that
believed not, when she had received the spies in peace., It was indeed
a great act of faith for one that had lived among heathens to be persuaded of the power of the God of Israel, of the right they had to that
land; which faith was wrought in her by divine instinct, upon the
report which was made of God and his works. (2.) Because this
instance doth well to be annexed to the former. They might object
that every one could not go as high as Abraham, the great idea and
pattern of all believers; ay! but the lowest faith must produce works
as well as the highest; and therefore he bringeth Rahab for an in
stance of the weakest faith. (1st.) For her person; she was a woman,
a harlot, a heathen, when God wrought upon her; there being so
many disadvantages, it is to be presumed this was as low an instance
as can be brought. (2d.) For the act itself, it was accompanied with
weakness, with a lie, which indeed is suppressed, or not mentioned,
lest it should deface the glory of her faith. (3d.) Because there
might be some doubt of this instance. They might object that bare
profession was accounted faith in Rahab, and she a harlot. He
replieth that in Rahab the doctrine might be made good; for her
faith, how weak soever, yielded some self-denying act or fruit.
But you will say, How is this pertinent to the purpose, to prove
that pretence or profession of faith without works is not enough to acquit us of hypocrisy? I answer—You must conceive it thus: If
she had only said unto these messengers, I believe the God of heaven
and earth hath given you this whole land for a possession, yet I
dare not show you any kindness in this city, it had been but such a
dead barren faith as he here treateth of; but this belief prevailed so
far with her, that she performed a grateful office to them, though she
incurred present danger, and the tortures which the rage of her
citizens would inflict upon her for harbouring spies. I come now to
the words.
Likewise also.—It hath relation to the former instance of Abraham.
Was not Rahab the harlot.—Lyranus thinks that the word
hazzonah, for harlot, was her proper name; others think it only signifieth that she was a
hostess or victualler; so the Chaldee paraphrase
rendereth it a woman that kept a tavern,
תתא פדוקיתא,
γυναῖκα πανδοκεύτριαν; the Chaldee word being formed out of the Greek,
they derive the original zonah from zun, which signifieth to feed,
though others derive it from zanah, he played the adulterer; and they
think it altogether improbable for a prince of Judah to marry a common harlot. But the article
ἡ πόρνη, that harlot, so commonly used
in scripture, and because this is still repeated as a noted circumstance,
and the Syriac hath a word that properly and only signifieth harlot,
seem to infer that she was indeed a woman of a vicious and infamous
life , and it is but folly to excuse that which God would have made
known for his own glory. Probably she might be both a hostess and
a harlot too, as many times such are of an evil fame. She lived from
her parents; no mention is made of husband and children: if her pretence had not been to keep a place of entertainment, it is not likely
that the spies would turn into an open brothel-house, unless ignorant
of it, or by divine providence guided thither.
Justified by works; that is, approved to be sincere, and honoured
by God before all the congregation; there being a special charge to save
her and her household when all her countrymen were slain, and she
being after joined in marriage with a prince of Israel.
When she had received the messengers, and sent them out
another way.—The story is in the 2d of Joshua. But is not this act questionable? Is it not treachery? Did she not sin against that love and
faithfulness that she owed to her country? Abulensis thinketh she
had not sinned if she had betrayed the messengers; but vainly, and
against the direct testimony of scripture: she sinned not, because she
had a warrant and particular revelation from God that the land of
Canaan, and so her town, was given to the Israelites, Josh. ii. 9-11,
&c. And being gained to the faith, she was to leave her Gentile
relation, and to be amassed into one body with the people of Israel,
and so bound to promote their interest, as Calvin well observeth.`Sola cognitio Dei, quam Deus animo ejus indidit,
eam eximit a culpa, tanquam
solutam communi lege, quamvis ad eum usque diem obstricta fuisset suis popularibus;
ubi tamen co-optata fuisset in corpus Ecclesiae, nova conditio manumissio fuit a jure
societatis, quo jure devinciuntur cives.,—Calvin in Joshuam, ii. 4. But
you will say, If there be no sin, wherein lieth the excellency of the
action? what is it more than civility, or necessary prudence and
caution, she being thus persuaded? I answer—(1.) There was much faith in it, in believing what she had heard of God in the wilderness
and the desert places of Arabia, and magnifying his power and ability
to destroy them. Though the people of her city were in great
strength and prosperity, they thought themselves safe within their
walls, and were not sensible of their sins and ensuing dangers; and
besides, God having revealed it to her by some special instinct, she
was confident of future success: Josh. ii. 11, `The Lord your God
is God in heaven above and the earth beneath: I know the Lord
hath given you the land., And so, as Origen observeth,`Illa quae aliquando erat meretrix, jam Spiritu. Sancto repleta est, et de
praeteritis
quidem confitetur, de presentibus vero credit, prophetat et praenunciat de futuris.,—Origen. Hom. 3,
in Josuam. she acknowledgeth what is past, believeth what is present, and foretelleth what is
to come. (2.) There was obedience in it; for whatever she did here
in, she did it out of a reverence and dread of God, whom she knew to
be the author of this war; and though there was some weakness in
the action, yet for the main of it, it was a duty. (3.) There was self-denial in it; it was an action that might have been of a very dangerous
consequence to her; but to manifest her fidelity to God she overlooketh the threats and cruelties of her citizens,`Non minae civium, non bellorum pericula, non incendia patriae, non suorum pericula
terrent: disce, vir, disce, Christiane, quomodo veruin Jesum sequi debeas, quando faemina
contempsit omnia sua.,—Ambrose in Enarrat. Ps. xxxvii. the promiscuous
events of war, the burning of her country, which she would never
have done, if she had thought a profession of confidence enough.
The points observable in this verse are many. I shall dispatch
them briefly.
Obs. 1. Many times God may choose the worst of sinners. Faith
in a harlot is acceptable: `The last shall be first;, that is, those that
set out late for heaven do often make more way than an early professor. No women are reckoned in the genealogy of Christ but such as
were stained with some infamy; idolatrous women, adulterous
women, in Christ's own line, such as Rahab, Ruth, Bathsheba,
Tamar. ChrysostomChrysostom. Homil. 3, in Matt. giveth the reason,
ὡς ἱάτρος, οὐχ ὡς δικαστὴς παραγέγονεν, he came to save sinners, and therefore would be known
to come of sinners according to the flesh. Manasses was received
after witchcraft, Paul after blasphemy, 1 Tim. i. 13; and all as
precedents in which God would show forth mercy and long-suffering;
as Rahab here. So you shall see it is said, Mat. xxi. 31, `Publicans
and harlots go into the kingdom of God., The most odious and despised sinners, when they turn to God by repentance, find grace and
place in Christ's heart.
Obs. 2. The meanest faith must justify itself by works and gracious
effects. Rahab, a Gentile convert, doth not only profess, but preserve
the spies. Let not hypocrites plead every one is not like Abraham.
Are you like Rahab? Can you produce any evidence of your faith?
The lowest degree will show itself by some effect or other. Christ in
the garden taketh notice of the `green figs, Cant. ii. 13. The smallest
faith, though it be but like a grain of mustard-seed, will have some
branches.
Obs. 3. Believers, though they justify their profession, are still monuments of free grace. It is `Rahab, the harlot, though justified
by works. The scars and marks of old sins remain, not to our dishonour, but God's glory.
Obs. 4. Ordinary acts are gracious when they flow from faith and
are done in obedience; as Rahab's receiving the messengers: entertainment in such a case is not civility, but religion: Mat. x. 42, `A
cup of cold water in the name of a prophet `is not courtesy, but duty,
and shall not lose its reward. Heb. xi., many civil and secular acts
are ascribed to faith, as fighting of battles, saving of children, &c.,
because by faith directed to spiritual ends, and performed by supernatural strength. A carnal man performeth his religious duties
for civil ends, and a godly man his civil duties for religious ends, and
in offices natural and human he is spiritual. Certainly there is no
chemistry like to that of grace; there brass is turned into gold, and
actions of commerce made worship. A Christian is always doing his
great work, whether in the shop or in the closet, obeying God and
glorifying God in his respects to men.
Obs. 5. The great trial of faith is in acts of self-denial. Such was
Rahab's, to prefer the will of God before the safety of her own country;
and such was Abraham's in the former instance. Self-denial is the
first thing that must be resolved upon in Christianity, Mat. xvi. 24.
A man is not discovered when God's way and his own lie together.
Your great inquiry should be, Wherein have I denied myself for
God? thwarted any lust? hazarded any concernment? No trial
like that when we can part with some conveniency in sense, upon the
proper and sole encouragements of faith.
Obs. 6. The actions and duties of God's children are usually blemished with some notable defect; as Rahab's entertainment with
Rahab's lie. `Moses smote the rock twice, Num. xx. 11; there was
anger mixed with faith. Abraham offered Isaac, but equivocated
with his servants: `I and the lad will return, Gen. xxii. 5; and yet he
meant with a mind to sacrifice him. Thus we still plough with an
ox and an ass in the best duties, and discover corruption in the very
trials of grace.
Obs. 7. God hideth his eyes from the evil that is in our good
actions. Here is mention made of receiving the messengers, but no
mention of the lie. He that drew Alexander, whilst he had a scar
upon his face, drew him with his finger upon the scar. God putteth
the finger of mercy upon our scars. See James v. 11, `Ye have heard
of the patience of Job;, we have heard of his impatience, his cursing
the day of his birth, &c., but no murmurings are mentioned. How
unlike are wicked men to the Lord I they only pitch upon the evil
and weaknesses of his people, and overlook the good; like flesh-flies, that
pitch upon the sores, or vultures, that fly over the gardens of delight,
and light upon a carrion: one blemish shall be enough to stain all
their glory. But the Lord pardoneth much weakness where he findeth
anything of grace and sincerity. It is said, 1 Peter iii. 6, `Even as
Sarah obeyed Abraham, calling him lord., The place alluded to is
Gen. xviii. 12. Sarah's whole sentence is full of unbelief: `Shall I
have pleasure, my lord also being old?, There was but one good
word, that of lord, the note of respect and reverence to her husband, and that the Spirit of God takes notice of. Certainly it is good serving of that master, who is so ready to reward the good of our actions,
and to pardon the evil of them.
Ver. 26. For as the body without the spirit is dead, so faith without
works is dead also.
Here the apostle concludeth the whole dispute, showing how little
is to be ascribed to an empty profession of faith without works; it is
but as the body without the vital spirit—a carcase, useless but
noisome. There needeth not much illustration of this verse, the
matter of it being already discussed in ver. 17 and 20.
For as the body without the spirit.—There is some difference about
the meaning of the word
πνεύματος; we read in the margin, breath;
in the text, spirit. Many prefer the marginal reading, because it is
not ψυχῆς, as the body without the soul, but as the body without the
spirit or breath. Of this opinion is Cajetan, whose words are notable,
because they fully accord with the Protestant doctrine. `By spirit, saith he, `is not meant the soul, but the breath: for as the body of a
beast when it doth not breathe is dead, so is faith without works
dead, breathing being the effect of life, as working is of living faith.
Whence it is clear what the apostle meaneth,`Unde apparet quo sensu dicit, fidem sine operibus mortuam esse, non quod sentiat
opera esse formam fidei, sed quod sentit opera esse concomitantia fidei, sic at halitus
concomitatur vitam corporis.,—Cajetan in locum. when he saith, faith is
dead without works, not that works are the soul of faith, but that
works are the companions of faith, as breathing is inseparable from
life., By which exposition their doctrine that charity is the soul of
faith, and their distinction of inform and formed faith, fall to the
ground. But, however, I rather think that
πνεύματος in the text is
not to be translated breath, but spirit or soul, that substance which
quickeneth and animateth the body, which is elsewhere expressed by
this word; as in those noted places, Luke xxiii. 46, `Into thy hands
do I commit my spirit;, and Acts vii. 59, `Lord Jesus, receive my
spirit., And that respiration which is the effect of life is expressed
by other words, πνοὴ and
ἀναπνοὴ; as Acts xvii. 25, he giveth
ζωὴν καὶ πνοὴν καὶ τὰ πάντα, `he giveth life, and breath, and all
things., The meaning is, then, as a body without a soul, so is faith
without works. And yet hence it will not follow that charity or the
works are the soul of faith, for the comparison doth not hold in regard
of animation and information, but in regard of operation. As in the
body without soul there are only the outward proportions and lineaments, but nothing to discover life; so in empty profession there
are some lineaments of faith, but no fruits to discover the truth and
life of it, it differing as much from faith as a carcase doth from a man.
Is dead; that is, cannot perform the functions and offices of life,
or of a man.
So faith without works.—The Papists understand true justifying
faith, for they suppose it may be without works; but dead faith
cannot be true faith, as a carcase is not a true man, and a true faith
cannot be without works, Gal. v. 6. We must understand, then, an
external profession of belief, which, because of some resemblance
with what is true, is called faith.
Is dead; that is, false or useless to all the ends and purposes of
faith.
For practical notes see ver. 17, 20;
only observe:—
Obs. That naked profession, in respect of true faith, is hut as a dead
body and carcase. It is so in two respects:—(1.) It is noisome as a rotten
carcase. A carnal Christian is the carcase of a true Christian; there
are the lineaments with corruption. An impure life veiled under
profession is as noisome to God as a dead body is to you. When
carnal professors draw nigh to Christ, he goeth further off, as you
would from what offendeth: Mat. vii. 23, `Depart from me, ye workers
of iniquity;, I cannot endure your presence. When they come to him
in prayer, `The prayer of the wicked is abomination;, like the breath
that cometh from rotten lungs. (2.) It is useless, as to all the purposes
of faith;`Ὁὐδὲν κέρδος ὑγιοῦς πίστεως, τῆς πολιτείας διεφθαρμένης.,—Chrysostom de Sacerdotio,
lib. iv. it cannot unite you to Christ, that you may possess yourselves of his righteousness, or give you a feeling of his Spirit. In
short, it bringeth no glory to God, yieldeth no comfort to him that
hath it, and no benefit to others; of no more use than a dead body
when the spirits are gone.
CHAPTER III.
VER. 1. My brethren, be not many masters, knowing that we shall
receive the greater condemnation.
Here the apostle diverteth to another matter, reinforcing what he
had said in the first chapter of the evil of the tongue; however, this
discourse is with good reason subjoined to the former. Those that
vainly boast of their own faith are most apt to censure others; and
they that pretend to religion are wont to take the greatest liberty in
rigid and bitter reflections upon the errors of their brethren.
My brethren.—The compellation, though familiar and usual to our
apostle, hath here a special emphasis. (1.) Good men are many times
surprised, and usurp too great a liberty over the failings of others.
(2.) He would not deal too rigidly himself, and therefore tempereth
his reproof with sweetness. (3.) The title carrieth the force of an
argument; brethren should not affect a mastership over each other.
Be not many masters.—What is the meaning? The word master
hath divers significations. Sometimes it is taken for an absoluteness
of power and authority in the church: thus Christ alone is a master,
Mat. xxiii. 10; his word is a law; his will is authentic. Sometimes
it is taken for a subordinate teaching and opening the counsels of
God; and those who do so by way of office are called `masters in
Israel, John iii. 10; and so some take it in this place, and make the
sense of the apostle's dissuasive to be, that every one should not easily
or unlawfully invade the office of public teaching. And the reason, `knowing that we shall receive, &c., they open thus: because God
requireth more of them that are teachers than of others, and so by
rash entering into the office they run the hazard of the greater judgment. But the context will not bear this sense, the bent and
drift of it being against the ill use of the tongue; and the reason
annexed will not gratify it without much straining; and the scripture
saith, that for not reproving and warning we draw the greater
judgment upon ourselves, rather than by teaching or reproving,
Ezek. xxxiii. 6. Therefore this second sense is not proper; neither
can the first be applied, as master is taken for authenticness in the
church, though Austin and Beda seem so to understand it, as if the
apostle had dissuaded them from setting up themselves as masters
and heads of factions, and broaching novel doctrines, that they might
appear in the head of a train, or, in the scripture phrase, `draw
disciples after them., But this is wholly alien and foreign to the
apostle's scope. Master, then, is sometimes taken in the worst sense,
καταχρηστικῶς, for a supercilious reprover, for one that is gotten into
a chair of arrogance, whence he doth pro imperio, magisterially
enough inveigh against the practices of other men; and so it is taken
here. And the apostle maketh choice of this expression, `be not
many masters,—(1.) To show he doth not speak of public and
authorised reproof. God hath set some in the church that are to be
censores morum, masters of manners, as the teacher and ecclesiastical
magistrate; but because God hath allowed a few, let not every one
be a master, or turn censurer: `Be not many;, we are all apt, but
this itch must be killed. (2.) To show that he doth not forbid private
brotherly admonitions, such as proceed from Christian care and love,
but such a reproving as was supercilious and masterly, managed with
as much sharpness and rigour as a man would use to his slave, or a
master to a scholar of the lowest class and standing. And so some
understand that πολλοὶ διδάσκαλοι, be not much masters, as if
πολλοὶ
were taken for πολὺ, many for much.
Knowing that we shall receive the greater condemnation.—This is
the first reason the apostle produceth against the pride of censuring,
which is grounded upon a consideration of the danger of the sin, or
the severity of judgment following it;
μεῖζον κρῖμα, `a greater
judgment, either from men. Censurers have their own measure
usually returned into their bosoms, Mat. vii. 1, 2. Or from God.
Who can expect pardon for him that is severe to others? Mat. xviii.
32, 33. I chiefly understand judgment and condemnation from God,
which is the more severe to censurers, upon a threefold ground:—(1.) The justice of retaliation. We condemn others, and God condemneth us; we are severe to their failings, and how can we expect
that God should be merciful to ours? (2.) Because God is the avenger
of injuries, Rom. xii. 19, and among them, blasting the repute of
others is the greatest. (3.) A censurer's sins are more aggravated,
because of that garb of indignation that he seemeth to put on against
them: see Rom. ii. 1. In censuring others we do but pronounce our
own doom and judgment, which the scripture manifestly representeth
to us in those known instances of David, 2 Sam. xii., and Ahab,
1 Kings xx. 39, &c.
Obs. 1. The best need dissuasives from proud censuring. The
apostle saith, `My brethren, be not many masters;, and afterwards he
putteth himself in the number, `If we, &c. It is the natural disease of wit, a pleasing evil: it suiteth with pride and self-love, and feedeth
conceit. Proud nature thinketh itself somebody, when it can get into
a chair of arrogance, and cast out censures according to its own will
and pleasure, as if God hath advanced us into some higher rank and
sphere, and all the world had been made to be our scholars. It suiteth
with self-love, because it diverteth the care of our souls; they that so
narrowly look after the mote, forget the beam. And it strengtheneth
self-conceit; so many evils in others make our own the less odious. It
serveth vainglory, and provideth for our esteem abroad; we demolish
the esteem of others, that out of the ruins of it we may raise a structure of praise to ourselves. Now all these evils are in the best of
God's children. `Pride of life, is last mentioned, 1 John ii. 16, because
it is last mortified; it groweth with the decrease of other sins, and thriveth
by their decay. Well, then, `suffer the words of exhortation, Heb. xiii. 22. Some religious persons think such dissuasives as
to them are either superfluous or injurious, this touchiness argueth
guilt: no evil is more natural, no evil desireth less to be touched;
insensibly it stealeth from our hearts into our tongues. We sin, and do
not think of censuring; pride, being crossed, rageth: hear such matters
patiently; James speaketh to the brethren, `Be not many masters.,
Obs. 2. Censuring; it is an arrogation of mastership over others.
All teaching, especially reproof, is an act of power, and therefore the
apostle forbiddeth it to women, 1 Cor. xiv. 34, because they cannot
have power over a man. Well, then, when you are about to censure,
check it with this thought—What power hath God given me over my
fallen brother?, Why should I judge another man's servant? to his
own master he standeth or falleth, Rom. xiv. 4. It is a wrong to God
to put myself in his room; it is a wrong to my neighbour to arrogate a
power over him which God never gave me. We all stand upon the
same level; needless and unprofitable censuring is but a bold usurpation; and besides the idleness of the words, we shall give an account
for the sauciness of them.
Obs. 3. Christians should not affect this mastership over their
brethren. You may admonish, reprove, warn, but it should not be in
a masterly way. How is that? (1.) When we do it out of pride and
self-conceit, as conceiving yourselves more just, holy, wise, &c.: Luke
xviii., `I am not as other men;,`Non dicit, ut aliqui, modestiae fuisset istud; sunt enim aliqui profecto daemones
humana specie larvati, universalem naturam sortitur indefinitus enunciandi modus.,—Dr
Hall, Serm. Synod. Dord. he speaketh indefinitely. With
praise a Christian may say he is not as some men; some are as
brute beasts, made to be taken and destroyed; and with thankfulness
we may acknowledge that God hath not suffered us to run into the
excess of their riot. The Pharisee speaketh as if he were above common weakness: Gal vi. 1,
`Restore with meekness, considering yourselves;, we are all involved in the same state of frailty. (2.) When
we do it as vaunting over their infirmities and frailties, in a braving way,
rather to shame than to restore them; as Ham laughed at Noah's drunkenness: this doth not argue hatred of the sin, but envy, malice
against the person. Paul's temper was truly Christian: Phil. iii. 17, `I have told you often, and now tell you weeping, they are enemies of the cross of Christ., A good man taketh no delight to rake in a dung
hill, others, failings cannot serve his mirth and triumph: `My soul
shall weep sore for your pride in secret places, Jer. xiii. 17. Censures
are full of passion, but Christian reproofs of compassion; such a difference there is between reproving out of pride, and out of love and
charity. (3.) When the censure is unmerciful, and we remit nothing
of extreme rigour and severity; yea, divest the action of those extenuating circumstances of which the matter is capable. The censure
should be extended no further than what may be necessarily inferred
from the fact; jealousy collecteth more than is offered, but `charity
thinketh no evil, 1 Cor. xiii. 5,
οὐ λογίζεται τὸ κακὸν; it reasoneth
no evil; that is, doth not seek to make sins, but cover them; as when
an action is capable of two interpretations, it doth not fasten upon
that which is evil, or interpret doubtful things in the worst sense, or
conclude a sin from an inevident sign; as Eli did from Hannah's fervency conclude her drunkenness, 1 Sam. i. 14, 15; or if there be evil
in it, it doth not by undue surmises make it worse; as judge the heart
by the fact, or by one or more single actions infer a habit or malignity
in the offender; or if that be visible, it doth not prejudge their future
condition. Though charity be not blind, it looketh upon things as
they are; yet charity is not jealous to argue things into what they
are not. It is against all law and right to be judge and accuser too,
and to hunt out an offence, and then censure it. (4.) When we infringe
Christian liberty, and condemn others for things merely indifferent,
this is to master it indeed, and lay snares upon the conscience—a wrong
not so much to our brethren as to God's own law, which we judge as
if it were an imperfect rule, James iv. 11. In habits and meats there
is a great latitude; and as long as rules of sobriety and modesty are
not violated, we cannot censure, but must leave the heart to God. See
Rom. xiv. per totum. (5.) When men do not consider what may stand
with charity as well as what will agree with truth; there may be
censure where there is no slander. Many religious persons think they
are safe if they can speak only of others what is true. But this is
not all; every evil must not be divulged, some must be covered with
the cloak of love; there may be malice in reporting the truth. An
eager desire to spread a fault wanteth not sin: `Report, say they, and
we will report it, Jer. xx. 10. Nay, if there be no ill intent, such
prattle will come under the charge of idle words, for which we are
responsible. The apostle forbiddeth `whispering, and `meddling in
others, matters;, at best it is but a wanton vanity. All that we do
herein should be to promote some aim of love and charity, that the
offender may be seasonably reproved; or for some common good, that
by the uncasing of a hypocrite others be not deceived and ensnared.
(6.) When we do it to set off ourselves, and use them as a foil to give
our worth the better lustre, and by the report of their scandals to climb
up and commence into a better esteem. In the whole matter we are
to be acted by love, and to aim at the Lord's glory. Well, then, look
to yourselves in your reproofs, that they be not censures; they are so
when they are supercilious and magisterial, the issues of pride rather
than love. Envy often goeth under the mask of zeal; we had need be
careful, especially in times of public difference. For remedies:—(1.)
Cherish a humble sense of your own vileness and frailty. Others fall
sadly and foully; but what are we?`Aut sumus, aut fuimus, aut possumus esse quod hic est., we were as bad, Titus iii. 2, 3; we
may be worse, 1 Cor. x. 12. BernardBernard. de Resurrect. Dom. telleth of a man that, hearing
of a fallen brother, fell into a bitter weeping, crying out, He is fallen
to-day, and I may to-morrow. (2.) Exchange a sin for a duty: 1 John
v. 16, `If any see his brother sin, let him pray., This will be a holy
art and means to spend your zeal with least danger and most profit.
Obs. 4. From that knowing that we, &c. A remedy against vain
censures is to consider ourselves, Gal. vi. 1. How is it with us? Gracious
hearts are always looking inward; they inquire most into themselves,
are most severe against their own corruptions. (1.) Most inquisitive
after their own sins. `The fool's eyes are to the ends of the earth,
always abroad; like the windows of the temple, broad outward, narrow inward; curious to sift the lives of others, careless to reform his
own. But with good men it is otherwise, they find deceit enough in
their own hearts to take up their care and thoughts. (2.) Most severe
against themselves. A good heart is ready to throw the first stone
against itself, John viii. 4, 5; others can, with much heat, inveigh
against other men's sins, and with a fond indulgence cherish their own.
Hatred against the person doth but take advantage of the miscarriage
to shroud itself from notice and censure; and though they hate the
traitor, yet they love the treason.
Obs. 5. Rash and undue judging of others, when we are guilty
ourselves, maketh us liable to the greater judgment. The apostle proceedeth upon that supposition. Sharp reprovers had need be exact,
otherwise they draw a hard law upon themselves, and in judging
others pronounce their own doom; their sins are sins of knowledge,
and the more knowledge the more stripes. Ignorants have this advantage,
ut mitius ardeant, they have a cooler hell. Well, then, rest
not in talking and prescribing burdens to others; it is a cheap zeal;
but `thinkest thou that thou shalt escape?, Rom. ii. 3, and ver. 21, `Thou which teachest another, teachest thou not thyself?, &c. There
is little sincerity in that, as well as little self-denial; and hypocrisy
will render us liable to condemnation. Hell is the hypocrite's fee-simple, Mat. xxiv. 51. The phrase of
`receiving the greater judgment `is also applied to the Pharisees, Mat. xxiii. 14, because of their
hypocrisy. So that those that reprove, whether out of office or charity,
had need look to themselves; their sins are sins against knowledge,
and so have more of malice and hypocrisy in them, and therefore draw
on the greater judgment. Lewd ministers could not but tremble in
their hearts, if they were sensible of their work. God purified Isaiah
before he sent him to reprove Israel, Isa. vi. 7. Your first work should
begin at your own hearts, and then you will carry on the duty with
more comfort and boldness.
Ver. 2. For in many things we offend all. If any man offend not
in word, the same is a perfect man, and able to bridle the whole
body.
He goeth on to dissuade from supercilious censures. In this verse
he urgeth two arguments. The first is the common frailty incident to all men, which may be two ways urged:—(1.) Wilt thou condemn
them for that from which no men be exempted? The excuse of
weakness and failings is the unhappy privilege of all mortal men. Or
(2.) Will you not show them that tenderness which you need yourselves? You may also fail;
`we all of us offend in many things.,
The next argument, the difficulty of not sinning by the tongue; he
that can do that, can do anything in Christianity.
In many things we offend all.—He saith we, including himself,
though an apostle of great holiness. EusebiusEuseb. Eccl. Hist., lib. ii. cap. 1. saith, he was for his
virtue surnamed The Just. And indeed none is exempted, not the
blessed Virgin, who is taxed in scripture for some slips, Luke ii. 49;
John ii. 3, 4. For that question, whether God can, by the singular
assistance of grace, keep any one in the animal and bodily life totally
pure from sin, it is altogether curious, and of no use and profit; God's pleasure being declared the other way. And to that other question,
whether some very short or transient action of a renewed man, whether
civil, moral, or natural, may not be without actual sin, I answer in
these propositions:—(1.) That in our deliberate actions, especially
those which are moral, there is some mixture of sin. In this sense
you may take that, Eccles. vii. 20, `There is not a just man upon the
earth that doeth good and sinneth not., You may understand, that
sinneth not in doing good; for he doth not say simply, There is not
a just man that sinneth not, but a just man that doeth good and, &c.
And to this purpose is that saying of Luther, so much upbraided by
the Papists,`Opus bonum optime factum mortals peccatum est,; et paulo post,
`Omne opus justi
damnabile est, et mortale peccatum, si judicio Dei judicetur.,—Luther in Assert., arts.
31, 32, 35, 36. that the best works of the regenerate are sins, if examined by God. And Gregory the Great`Omne virtutis nostrae meritum est vitium, et omnis humana justitia injustitia est
si stricte judicetur.,—Greg. Moral. 9, caps. 1, 14. hath a saying of the same
sound and sense, that man's merit is but sin, and his righteousness
unrighteousness, if it should be called to a strict account. Yea, the
prophet Isaiah before them both, that `all our righteousness is as
filthy rags, Isa. lxiv. 6. No work of ours is so pure but there is some
taint and filth of sin cleaving to it, which, without a mediator, in the
rigour of the law would be damnable. So that though the essence of
the work be good and holy, yet because of the fleshly adherences, it
cannot any way undergo the strictness of divine judgment; man being
in part holy, and in part carnal, the effect cannot exceed the force of
the cause; and as there is a mixture in the faculties and principles
of operation, so there will be in the actions themselves, especially in
actions religious, corrupt nature returning and recoiling with the more
force against resolutions of duty. (2.) There may be, I conceive, an
action so short that there is no room or scope for corruption to put
forth itself; as in a sudden holy glance or thought, we may conceive
a motion or lust of the spirit, or renewed nature in itself, and as preceding a lust of the flesh, or the opposition of the old nature, which,
though it be not perfectly, yet is purely, holy. Besides, in some actions
the force and vigour of corrupt nature may be wholly suspended by
the power of God; as it is in conversion, in which divines say we are wholly passive;`Deus in ipso regenerationis opere adeo potenter in voluntatem agit, ut actualiter
resistendi potentia proxima pro illo tempore suspendatur; emotam autem et in actu
primo positam resistendi potentiam non quidem funditus extirpat, sed in sua amara
radice delitessere permittit.,—Theol. Britan. in Synod. Dord., Art. de Conversione. and though God doth not take away the power of
resisting, yet he bridleth it, and suspendeth it, that corruption cannot
put forth itself, but lieth hid in its own root. Besides, in some
actions, which are merely natural, as in walking a step or two, there is not the least provocation to draw forth sin; and therefore I cannot
but justly condemn that unnecessary rigour in some, who say, that a
renewed man in every action, whether moral, civil, or natural, be it
but the walking of two or three steps, doth actually sin; a fond nicety,
which, under the colour of a deeper humility, destroyeth true humiliation. We need not make man more guilty; it is enough to humble
us that `in many things we offend all., But the devil loveth to cheat
men of true humility by that which is affected and strained; and when
fancy inventeth supposed crimes, conscience is the less troubled for
those which are real; curiosity being a kind of excuse for due remorse.
(3.) Those actions are not acceptable with God for their own sakes
partly because though they are pure, or free from sin, yet they are not
perfect; they might be more holy. And partly because they are done
by a person that hath a corrupt nature, and is stained with the guilt
of other actual sins, the least of which renders him obnoxious to the
curse of the whole law, James ii. 10. So that these actions also need
a mediator; and, as the apostle saith, where we `know nothing by ourselves, we are not thereby justified, 1 Cor. iv. 4; or as it is, Job ix.
3, `If he will contend with him, he cannot answer him one of a thou
sand., For one such innocent action, there are a thousand-stained
and polluted. Another question may be, whether there be not some
sins which in their own nature are so foul that a child of God can
not fall into them? I answer—(1.) There are some gross corruptions
which are very contrary to grace,
μιάσματα τοῦ κόσμου, `corruptions
of the world, 2 Peter ii. 20, sins that stink in the nostrils of nature;
therefore the apostle saith, `The lusts of the flesh are manifest, Gal.
v. 19, that is, to sense and reason; as adultery, drunkenness, &c., which
nature hath branded with marks of shame and contempt; into these
a child of God may fall, though rarely and very seldom. We have
instances of Noah's drunkenness, Lot's incest, and David's adultery;
therefore may conclude, that the children of God do not only sin freely
in thought, but sometimes foully in act; however, not usually, not
but upon special temptation: they are not ad pocula faciles, given to
women, or to wine. The usual practice is a note of God's hatred: `A whore is a deep ditch, and he that is abhorred of the Lord shall
fall therein, Prov. xxii. 14. These sins, therefore, are not of usual incidence, as wrath, and worldliness, and pride are. (2.) There are other
sins which are extremely contrary to nature itself, as Sodom's bestiality,
&c., into which a renewed man cannot fall; partly for the great dishonour such a fact would reflect upon religion; partly because it is a
note of God's tradition, or giving up a man or woman to sin, Rom. i.
26, 27. These things are so far from being practised by saints, that
they are not to be named amongst them, Eph. v. 3.
If any man offend not in word, the same is a perfect man.—Here
is the second argument; bridling the tongue is a note of some perfection and effectual progress in grace.
`Offend not in word, that is,
speaketh only a known truth, and that seasonably, charitably, without
vanity, or folly, or obscenity, or rash oaths, as Gregory Nyssen`Μὴ λαλεῖν τὰ μάταια, εἰδέναι καῖρον καὶ μέτρα καὶ λόγον ἀναγκαῖον καὶ εWπίκισιν
εὔστοχον, μὴ λαλεῖν ἀῤῥύθμως, μὴ χαλαζεῖν τοὺς ἐντυγχάνοντας τῇ σφοδρότητι.,—Nyssenus,
περὶ εὐποιΐας. fully
expoundeth it. `Is a perfect man., You may take the words as a
supposition. If any man avoid the evils of the tongue, I will make
bold to call him a perfect man, such another as is not found among
mortals. Thus we say often, when we propose an unlikely practice,
He that could do this were a perfect man indeed. Or you may take
it positively and assertively, and so it is another argument against
supercilious censures. `If you offend not in word, you are perfect, that is, upright, sincere: those that are so, because they do not
divide and baulk with God, are expressed by the term perfect.
Or else perfect is put here for some ripeness and growth in Christianity.
In the Jewish discipline there were two sorts of persons—ἀσκηταὶ,
beginners, that did exercise themselves in virtuous actions and
endeavours; then there were others, whom Philo calleth τελείους,
perfect; they were those that had attained to somewhat, and made
some progress in the matters learned. Thus perfect is taken, 1 Cor.
ii. 6, `We speak wisdom among those that are perfect., However
weaklings are taken with toys, yet grown, mortified Christians will
discern wisdom and sublimity in the plain preaching of Christ
crucified. And this sense may be accommodated to this place: He
that bridleth his tongue is not ἀσκητὴς, a beginner or learner, one
that trieth experiments in religion, but τέλειος, a perfect man, one
that hath made some towardly progress.
And able to bridle the whole body.—By body, Grotius understandeth the church, which is called
`the body, 1 Cor. xii. 20, Eph.
iv. 12; and he maketh the sense out thus: He that can bridle himself in disputation is able to govern the church; an exposition curious,
but strange to this context. By bridling the body is meant, then,
governing all his other actions, which are expressed here by the term
body, because they are acted by the members of the body, eyes, hands,
feet, &c. Why he pitcheth so much weight upon this matter of
governing the tongue, I shall show you in the observations.
Obs. 1. None are absolutely freed and exempted from sinning:
1 John i. 8, `If we say that we have no sin, we deceive ourselves,
and the truth is not in us., The doctrine of the Catharists is a lying
doctrine: Prov. xx. 9, `Who can say I have made my heart clean,
I am pure from my sin?, Solomon maketh a challenge to all the
world. Many may say so boldly, but who can say so truly? All of
us offend in many things, and many of us in all things. There is in
all a cursed root of bitterness,`Habitat, sed non regnat; manet, sed non dominatur; evulsum quodammodo,
nec
tamen expulsum; dejectum, sed non prorsus ejectum tamen.,—Bern. in Psal. xc., serm. 10. which God doth mortify, but not
nullify; it is cast down, but not cast out. Like the wild fig-tree, or
ivy in the wall,Similitude Procli apud Epiphan. Haeres 64. cut off stump, body, bough, and branches, yet some strings or other will sprout out again, till the wall be plucked down:
God will have it so, till we come to heaven. Well, then—(1.) Walk
with more caution; you carry a sinning heart about you. As
long as there is fuel for a temptation, we cannot be secure; he that
hath gunpowder about him will be afraid of sparkles. (2.) Censure
with the more tenderness; give every action the allowance of human
frailty, Gal. vi. 1. We all need forgiveness; without grace thou
mightest fall into the same sins. (3.) Be the more earnest with God
for grace; God will keep you still dependent, and beholden to his
power: `Who shall deliver me?, Rom. vii. (4.) Magnify the love of
God with the more praise. Paul groaneth under his corruptions,
Rom. vii., latter end; and then admireth the happiness of those that
are in Christ, Rom. viii. 1: they have so many sins, and yet none are
damnable.
Obs. 2. The sins of the best are many. The apostle saith, `We
offend., God would not abolish and destroy all at once. There is a
prayer against outward enemies, Ps. lix. 11, `Slay them not, lest
my people forget: scatter them by thy power; and bring them down,
O God, our shield., He would not have them utterly destroyed, but
some relics preserved as a memorial. So God dealeth in respect of
sin; it is brought down, but not wholly slain; something is still left
as a monument of the divine grace; as Peter of Alexandria, when
he destroyed the rest of the idols, left one that was most monstrous
and misshapen to put them in mind of their former idolatry. God
will still honour free grace; the condition of his own people is mixed,
light chequered with darkness; those that walk in the light may
stumble. Oh! then—(1.) Be not altogether dismayed at the sight of
failings. A godly person observed that Christians were usually to
blame for three things:—They seek for that in themselves which they
can only find in Christ; for that in the law which shall only be had
in the gospel; and that upon earth which shall only be enjoyed in
heaven. We complain of sin; and when shall the earthly estate be
free? You should not murmur, but run to your Advocate. You
complain, and so do all that have the first-fruits of the Spirit: 1 Peter
v. 9, `All these things are accomplished in your brethren that are in
the flesh., They are all troubled with a busy devil, a corrupt heart,
and a naughty world. (2.) However, bewail these failings, the evils
that abound in your hearts, in your duties, that you cannot serve God
as entirely as you served Satan; your evil works were merely evil, but
your good are not purely good; there your heart was poured out,
ἔξεχύθησαν, Jude 11, here it is restrained; there is filthiness in your
righteousness, Isa. lxiv.
Obs. 3. To be able to bridle the tongue is an argument of some
growth and happy progress in grace. You shall see not only our
apostle, but the scripture everywhere maketh it a matter of great
weight and moment: Prov. xviii. 21, `Death and life are in the power
of the tongue., Upon the right or ill using of it a man's safety doth
depend. And lest you should think the scripture only intendeth temporal safety or ruin, see Mat. xii. 37, `By thy words shalt thou be
justified, and by thy words condemned., One of the prime things
that shall be brought forth to judgment are your words. So Prov. xiii. 3, `He that keepeth his mouth, keepeth his life; but he that
openeth wide his lips, shall have destruction., He intimateth a similitude of a city besieged: to open the gates betrayeth the safety of it;
all watch and ward is about the gate. So the tongue is the gate or
door of the soul, by which it goeth out in converse and communication; to keep it open or loose-guarded letteth in an enemy, which
proveth the death of the soul. So in other places it is made the great
argument and sign of spiritual and holy prudence: Prov. x. 19, `In
the multitude of words there wanteth not sin; but he that refraineth
his lips is wise., Empty vessels are full of sound; discreet silence, or
a wise ordering of speech, is a token of grace. So Prov. xvii. 27, `He
that hath knowledge spareth his words; and a man of understanding
is of an excellent spirit., In the original it is `of a cool spirit, not
rash and hot, ready to pour out his soul in wrath. So David maketh
it to be a great argument or sign of our interest in the promises: Ps.
xxxiv. 13, `What man is he that desireth life, and loveth many days,
that he may see good? keep thy tongue from evil, and thy lips from
speaking guile:, that is the first direction. So elsewhere he maketh
it the character of a godly man, Ps. xv. 3. I have heaped up these
scriptures that the matter of keeping the tongue may not seem light
and trivial. The Spirit of God, you see, giveth exhortation upon
exhortation, and spendeth many scriptures upon this argument. There
were also special reasons why our apostle should be so much in pressing it. (1.) Because this was the sin of that age, as appeareth by the
frequent dissuasions from vain boasting of themselves, and detracting
from others, in the 1st and 2d chapters; and it is a high point of
grace not to be snared with the evils of our own times. (2.) It is
the best discovery of the heart; speech is the express image of it:
Mat. xii. 34, `Out of the abundance of the heart the mouth speaketh.,
When the heart is full, it overfloweth in speech. The story of
loquere
ut videam is common: Speak that I may see thee; so Socrates to a
fair boy. We know metals by their tinkling. Ps. xxxvii. 30, `The
mouth of the righteous speaketh wisdom, and his tongue talketh judgment, for the law of the Lord is in his heart., Good men will be
always discovering themselves, and giving vent to the fulness of their
hearts. (3.) It is the hypocrites, sin; they abstain from grosser
actions, but usually offend in their words, in boasting professions, and
proud censures: see James i. 26. (4.) All of us are apt to offend
with the tongue many ways; most of a man's sins are in his words.
One reckoneth up twenty-four several sins of the tongue, and yet the
number may be increased—lying, railing, swearing, ribaldry, scoffing,
quarrelling, deceiving, boasting, tattling, &c. At first, indeed, there
was no other sin in society but lying, but now to how many evils doth
this one member subscribe? It is observable, that when the apostle
giveth us the anatomy of wickedness in all the members of the body,
he stayeth longest on the organs of speech, and goeth over them all: Rom. iii. 13-15,
`Their throat is an open sepulchre; with their tongues
have they used deceit; the poison of asps is under their lips: whose
mouth is full of cursing and bitterness, &c. There is much need, you
see, of reforming and polishing this member. So Prov. xii. 13, `The
snare of the wicked is the transgression of his lips;, that is, not only by which he taketh others, but by which he is taken himself, to his
own ruin and destruction. (5.) It is a sin into which we usually and
easily fall, partly by reason of that quick intercourse that is between
the tongue and the heart—we sin in an instant; and partly because
speech is a human act which is performed without labour; and so
we sin that way incogitantly, without noting or judging it: `Our
tongues are our own, Ps. xii. 4; such natural actions are performed
without thinking of the weight and consequence of them; and partly
because the evils of the tongue are very pleasing, marvellously compliant with nature.
Well, then, take care, not only of your actions, but your speeches:
Ps. xxxix. 1, `I said I would take heed to my ways, lest I offend
with my tongue., He would take heed to the whole course of his life,
but chiefly watch his tongue; iniquity and offence was likely to
shoot forth soonest that way. Next to keeping our hearts, Solomon
biddeth us to keep our tongues: Prov. iv. 23, 24, `Keep thy heart
with all diligence;, then, `Put away a froward mouth and perverse
lips., First the heart, then the tongue, then the foot, ver. 26. Consider—(1.) Your speeches are noted. Xenophon would have all speeches
written, to make men more serious. They are recorded, James ii. 12.
Every idle word is brought into judgment, Mat. xii. 36: light words
weigh heavy in God's balance. (2.) They are punished: Ps. lxiv.
8, `Their own tongue shall fall upon them., Better a mountain
should fall upon you than the weight of your own tongue. Origen
observeth out of that expression which intimateth that the rich man
desired a drop to cool his tongue, Luke xvi. 24, that his tongue
was punished quia linguâ plus peccaverat, because he had sinned
most with his tongue: but the expression there intendeth only ease
and comfort. Other places are more clear: see Prov. xiv. 3, `In the
mouth of the foolish is a rod of pride, but the lips of the wise shall
preserve them., We boast and insult; God will make it a rod to
scourge us. It is not a sword, but a rod; because God will punish
contempt with contempt, both in this life and that to come. (3.)
Consider what a vile thing it is to abuse the tongue to strife, censure,
or insultation. The tongue is called the glory of man in the Psalms:
`Awake, my glory, Ps. lvii. 8. It should not accommodate such vile
uses and purposes; we pervert it from its proper use. God made it
to celebrate his own praise, to convey the holy conceptions of the soul
to others. Man's excellency should not be thus debased; better be
dumb than of a wicked tongue. (4.) It is not of small regard that
God in nature would show that he hath set bounds to the tongue: he
hath hedged it in with a row of teeth.`Δεῖνον ἔπος φύγεν ἔρκος ὀδόντων.,—Homer. Other organs are double; we
have two eyes, two ears, but one tongue. Children have not a use of
their tongue naturally till they have a use of reason; certainly, therefore, it was never intended to serve passion and pride and every idle
humour.
For apt remedies—(1.) Get a pure heart; there is the tongue's treasury and storehouse. A good man is always ready to discourse,
not forced by the company, but because the law of God is in his
heart: Prov. xv. 7, `The lips of the wise disperse knowledge, but the heart of the foolish is not so., By virtue of the opposition it should
be `the tongue of the foolish, but whatever is in the tongue cometh
from the heart; his heart doth notQu. `but,?—ED. incline his tongue.`Qualia principia, talia principiata., A stream
riseth not above the fountain. Out of the heart come blasphemies and
evil speakings, Mat. xv. 19. (2.) Watch and guard speech: Ps.
xxxix. 1, `I said, I will take heed to my tongue;, I said, that is,
penitus decrevi, I took up such a resolution. Nay, he saith, he would `keep his mouth as with a bridle, especially when the wicked were
before him., The tongue had need be restrained with force and
watchfulness, for it is quick and ready to bring forth every wicked
conception. You must not only watch over it, but bridle it; it is
good to break the force of these constraints within us, and to suffocate
and choke them in the first conception. David, though enraged,
would keep in his spirit as with a bridle. Pambus in the Tripartite
History was long in learning of this lesson. So, see Prov. xxx. 32, `If thou hast done foolishly in lifting up thyself, or hast thought evil,
lay thy hand upon thy mouth;, that is, to bridle and stifle those
thoughts of anger, revenge, or any other ill design; do not deal too
softly with unruly evils, but strongly resist and compress them.
This rule should chiefly be observed in worship: Eccles. v. 1, `Be not
rash with thy mouth., Our words should be more advised; a hasty
carelessness engageth to sin: `The preacher sought out words., Certainly in worship we should see our thoughts ere they escape from
us. (3.) All our endeavours are nothing. Go to God: Ps. cxli. 3, `Set a watch, O Lord, before my month; keep the door of my lips.,
He desireth God to keep him from speaking amiss when he was in
deep afflictions. It is God alone that can tame the tongue; desire
the custody of his spirit: Prov. xvi. 1, `The answer of the tongue
is from the Lord., When the heart is prepared the tongue may
falter. In preaching and praying we are sometimes stopped in
the midst of the work though the matter be meditated. The saints
sometimes desire God to open their mouth, Eph. vi. 19; Ps. l. 15;
sometimes to shut it; he doth all in this matter. (4.) That you
may not offend in your words, let them be oftener employed about
holy uses. It is not enough to abstain from evil-speaking: Eph. iv.
29, `Let no corrupt communication come out of your mouth, but
that which is good to the use of edifying., So Eph. v. 4, `Neither
filthiness, nor foolish talking, nor jesting, but rather giving of thanks ,
εὐχάριστια, that is, thankfully remembering your sweet experiences.
You may have joy, if Christians, in other things; you may communicate to one another your experiences of God, and that is better
mirth than foolish jesting. As we must then avoid the evil of the
tongue, so we must commune one with another more fruitfully,
quickening one another to a sweet apprehension of the benefits of God.
The spouse's lips `dropped honeycombs, Cant. iv. Many possibly
avoid conferences grossly evil; but how slow are we to good!
Solomon, that describeth the sad effects of an evil tongue, doth also
everywhere discover the fruits of a good tongue. For a taste take
these places:—Prov. x. 20, `The tongue of the just is as choice silver;,
not only as it is purged from the dross of vanity, and lies, and filthy speaking, but because of the worth and benefits of it. In another
place he saith it is the `tree of life, Prov. xi. 30, whose leaves are
medicinable. And Prov. xii. 18, `The tongue of .the wise is health., All which should shame us, because we are so backward in holy
discourse, to refresh and heal one another. And out of the whole
we may learn that Christianity doth not take away the use of speech,
but rule it; and doth not make us dumb in converse, but gracious.
Ver. 3, 4. Behold, we put bits into horses, mouths, that they may
obey us; and we turn about their whole bodies. Behold also the ships,
which, though they be great, and driven of fierce winds, yet they are
turned about with a small helm, whithersoever the governor listeth.
These two verses being spent in comparisons and similitudes,
need the less of comment and illustration. The drift of them is to show that
little things are able to guide great bodies, as a bridle and a rudder; and so
the guiding of the tongue, a little member, may be of as great use and
consequence in moral matters. By the bridle we keep the horse from stumbling,
and by the rudder the ship from rocks. So answerably Solomon saith, Prov. xxi.
23, `Whoso keepeth his mouth and his tongue, keepeth his soul from troubles.,
Out of these verses observe:—
Obs. 1. That it is good to illustrate divine things by similitudes
taken from earthly. (1.) Our knowledge is by sense; by things
known we the better apprehend those that are unknown: and by an
earthly matter, with which we are acquainted, we conceive of the
sweetness and worth of that which is heavenly and spiritual. (2.) In
a similitude the thing is doubly represented, and with a sweet variety;
though we know the man, we delight to view the picture Christians
should use their parts more this way; there is much benefit in it;
fancy is polished: we are more fit for occasional meditation, and we
apprehend spiritual things with more clearness and affection.
Obs. 2. Nature, art, and religion show that the smallest things,
wisely ordered, may be of great use. Neglect not small things; we
are often snared by saying, `Is it not a little one?, Gen. xix. 20.
And we lose much advantage by `despising the day of small things, Zech. iv. 10.
Obs. 3. God's wisdom is much seen by endowing man with an
ability of contrivance and rare invention; that so fierce and wild a
creature as the horse should be tamed with a bridle, that things of so
great a bulk as ships should be turned about, and that against the
violence of boisterous winds, with a small helm: Aristotle`Διὰ τὶ πηδάλιον μίκρον ἐπ᾽ ἐσχάτου πλοίου τοσαύτην δύναμιν ἔχει, &c.—Arist. ii.
Μηχανικῶν, cap. 5. proposeth
it as a worthy matter of consideration. These crafts are all from the
Lord: Isa. liv. 16, `Behold, I create the smith that bloweth in the
coals in the fire, and bringeth forth an instrument for his work., He
left these inventions to human industry, but he giveth the wit and
abilities.`Reliquit haec sane Deus humanis ingeniis eruenda; tamen fieri non potest quin
ipsius sint omnia, qui et sapientiam tribuit homini ut inveniret, et illa ipsa
quae possunt
inveniri primus invenit.,—Lactant. de Falsa Relig., lib. i. cap. 18. The heathens had a several god for every several craft, as
the Papists have now a tutelar saint; but the Lord giveth wisdom. As for embroidery: Exod. xxxi. 3, `Bezaleel was filled with the
Spirit of God, &c. Every art is a common gift of the Spirit. So for
husbandry, see Isa. xxviii. 24-26. So for war, Ps. cxliv. 1. Well,
then, bless God for the various dispensations of his gifts for the good
of mankind, and wait upon him, that you may understand the matter
of your callings, and find good in them: Prov. xvi. 20, `He that
handleth a matter wisely shall find good; and whoso trusteth in the
Lord, happy is he., You must wait upon the Lord for skill and for
success; he teacheth to tame the horse, to steer the ship.
Obs. 4. From the first similitude you may observe, that men, for
their natural fierceness and wantonness, are like wild beasts. Man
affected to be God, but became like `the beasts that perish, Ps. xlix.
12. The psalmist saith, Ps. xxxii. 19, `Be not like horse and mule,
whose mouth must be held with bit and bridle, lest they come near
thee., To keep them from doing harm, they must be held in with bit
and bridle. So there is a wantonness by which we are apt to kick
with the heel against God's precepts, Deut. xxxii. 15. It is God's mercy that we are restrained. This natural fierceness may be
discerned to be abated by the guidance of the tongue.
Ver. 5. Even so the tongue is a little member, and boasteth great
things: behold how great a matter a little fire kindleth!
Even so the tongue is a little member.—Here is the reddition of the
similitude; the tongue is a bridle and rudder, small in bulk, and yet
of great use. The apostle's word is
μεγαλαυχεῖ, `boasteth great
things;, this indeed is the proper signification of the word. By the
force of the context James should have said, `doth great things;, for
the thing to be proved was, that he that can govern his tongue is able
to govern his whole body. To take off the prejudice that might arise
against such a proposition, he produceth two similitudes, wherein he
would insinuate that things little by good management may be of
great use; and thereupon, in the accommodation of the similitudes to
the present purpose, he should have inferred that the little member the
tongue, well ordered, can do great things; that is, the government of
it is of singular use in man's life. But he rather, and that according
to the use of the apostles, repeateth the main proposition in such
terms as imply another argument. `And boasteth great things:, as
if he had said, The tongue witnesseth for itself; for by it men^ trumpet
out their confidences and presumptions, and boast they can bring great
things to pass. And he instanceth in boasting, not only as most
accommodate to his matter, but—(1.) Because it is the usual sin of the
tongue; this is a member that most of all serveth pride, a sin from
whence most of the errors and miscarriages of the tongue proceed.
(2.) Because this is usually the sin of those that have no command of
their spirits and actions. Hypocrites and vain men are proud boasters. `Flattering lips, and
`the tongue that speaketh proud things, are
joined together, Ps. xii. 3. So Prov. xiv. 3, `In the mouth of the
foolish is the rod of pride., True grace humbleth, false puffeth up.
Behold how great a matter a, little fire kindleth.—Another similitude,
to show that great inconveniences come from the abuse of so small a
member. A man would think that words, that pass away with the
breath in which they are uttered, had not such a weight and deadly influence; but, saith the apostle, a little fire kindleth much wood.
Small things are not to be neglected in nature, art, religion, or providence. In nature, matters of moment grow up from small beginnings.
Nature loveth to have the cause and seed of everything small: a little
leaven leaveneth the whole lump; thin exhalations descend in great
showers; small breaches in a sea-bank let in great inundations, &c.
Notes out of this verse are these:—
Obs. I. A usual sin of the tongue is boasting. Sometimes the
pride of the heart shooteth out by the eyes; therefore we read of `haughty eyes, and
`a proud look, Prov. vi. 17; but usually it is displayed in our speech. The tongue trumpeteth it out—(1.) In bold
vaunts. Rabshakeh threatened he would make them `eat their own
dung, and drink their own piss., So Isa. xiv. 13, `I will ascend into
the heavens, I will exalt my throne above the stars of God; I will sit
upon the mount of the congregation, on the sides of the north., He
threateneth battle against God himself, and then against his people. See
Hannah's dissuasion, 1 Sam. ii. 3, `Talk no more exceeding proudly;
let not arrogancy come out of your mouth, &c. (2.) In a proud ostentation of our own worth and excellency:
`Is not this great Babel, which I have built?, First we entertain our spirits with whispers of vanity
and suppositions of applause; and then the rage of vainglory is so
great, that we trumpet out our own shame. It is against reason that
a man should be judge in his own cause. In the Olympic Games the
wrestlers did not put the crowns upon their own heads; that which
is lawful praise in another's lips, in our own is but boasting. (3.) In
contemptuous challenges of God and man. Of God: `Who is the God
of the Hebrews, that I should let you go?, and Ps. xii. 4, `Our tongues
are our own; who is lord over us?, Of man: Daring, provoking
speeches are recorded in the word. Solomon saith, Prov. xviii. 6, `A
fool's lips enter into contention, and his mouth calleth for strokes.,
Cartwright on that place instanceth in those forms of irritation or provocation,
Do an, thou durst, and, Thou sordid fellow; which he saith
are as the alarum of war, and as drums to beat up to the battle. (4.)
Bragging promises, as if they could achieve and accomplish great matters above the reach of their gifts and strength: `I will pursue, I will
overtake, I will divide the spoil, &c., Exod. xv.
Obs. 2. Small things are to be regarded; and we must not consider
matters in their beginning only, but progress, and ultimate issue. A little
sin doth a great deal of mischief, and a little grace is of great efficacy:
Eccles. x. 13, `The beginning of a foolish man's speech is foolishness,
but the latter end is foolish madness., At first men toy, wrangle, for
sport and pastime, but afterward, break out into furious passion, and
so from folly go on to madness. Contention at first is but as a spark,
but afterwards it being fomented and blown up by unsober spirits, it
`devoureth the great deep, Amos vii. 4, putteth whole kingdoms into
combustion: Prov. xvii. 14, `The beginning of strife is as when one letteth out water
, it is easy to open the sluices and let it out, but who
can call the floods back again? Strife is sometimes compared to fire,
sometimes to water; they are both unmerciful elements when once
they are let loose: Prov. xxvi. 21, `A man given to strife is as fire to
the coals:, when the burning is once begun, it is easily propagated and continued. So heresy at first is inconsiderable, but it creepeth like a
gangrene from one place to another, till it hath destroyed the whole
body. Arius, a small Alexandrian spark, enkindled all the world in
a flame.`In Alexandria una scintilla fuit, sed quia non statim oppressa est, totum orbem ejus
flamma populata est.,—Hieron. So also providence beginneth great matters upon small occasions. Luther's reformation was occasioned by opposing pardoners.
Men begin to quarrel one with another about trifles; and God inferreth great mutations and changes of states and kingdoms.`Penes reges est inferre bellum; penes autem Deum terminare., The young
men's playing may prove bitterness in the issue, 2 Sam. ii. 26. Christ's kingdom at first was despised, a poor tender branch, a little stone
crumbled from the mountains; but afterwards it `filled the whole
earth, Dan. ii. 37. Well, then, out of all this—(1.) Learn not to neglect
evils that are small in their rise and original; resist sin betimes,
Eph. iv. 27; give no place to Satan. You know not the utmost
issue of Satan's tyranny and encroachment. So for contention,
neither meddleQu. `either meddle not,?—ED. with it at all, or leave off betime. So for heresy;, take
the little foxes, Cant. ii. 15. Watch over the first and most modest
appearances of error: `I did not give place, not for an hour, saith the
apostle, Gal. ii. 5. (2.) Learn not to despise the low beginnings of
providence and deliverance: there is a `day of small things, Zech. iv.
10. God useth to go on when he hath begun a good work. Philpot
said, The martyrs had kindled such a light in England as should not
easily go out.
Ver. 6. And the tongue is a fire, a world of iniquity: so is the
tongue among the members, that it defileth the whole body, and setteth
on fire the course of nature; and it is set on fire of hell.
Here he applieth the similitude of a little fire to an evil tongue:
`And the tongue is a fire, &c. I shall open the phrases that are most
difficult.
A world of iniquity.—Things that are exuberant and abounding
are expressed by this proverbial speech, `a world., It implieth that
the force and power of the tongue to hurt is very great; as the world
is full of all kind of things, so the tongue of all kind of sin.
So is the tongue among the members; that is, of so great regard;
it is but one, and that a small member among the rest, and yet of
such a cursed influence, that it often draweth guilt upon all the rest of
the members.
That it defileth the whole body.—Ephraim Syrus understandeth this
clause without a figure; he thinketh it is an allusion to the punishment
of leprosy with which Miriam and Aaron were smitten for the abuse
of their tongues. But that agreeth not with this place. The meaning is, therefore, it blotteth and
infected the whole man with sin and
guilt, and so possibly there may be an allusion to what is said, Eccles,
v. 6, `Suffer not thy mouth to cause thy flesh to sin;, where by flesh is
meant the whole man; as also here by body: which term the apostle used before,
ver. 3, and with good advice. (1.) Because he speaketh of the tongue, which is a
member of the body, and so the rather carrieth the expression in terms suitable.
(2.) Because sin, though it beginneth in the soul, is executed and accomplished
by the body; and it is some grace, when we cannot stop it in the concupiscible, to
stop it in the locomotive power; if not in the lust, yet in the members.
Or (3.) Body, because of that resemblance the scriptures make
between the sins of all the members and a body; and therefore the
course of our actions, whether good or bad, are expressed by this
term; as Mat. vi. 22, `The light of the body is the eye; and therefore if the eye be single, the whole body is full of light, &c.; where
body is put for all the actions of the soul: if the understanding and
aim be rightly directed, all the motions are right. Now the tongue
defileth this whole body, as it persuadeth to sin, or else uttereth and
bewrayeth sin, and so showeth the whole man to be defiled. It also
engageth to sin: the tongue often engageth the hand to smite with
the fist of wickedness, and by its brawling and contention other
members are involved in sin and inconveniences. So also for other
sins, men speak evil, and then commit it; one member infected
maketh way for the corruption and defilement of another; and the
tongue being of so sovereign an influence, tainteth all.
And setteth on fire.—He showeth the further efficacy of this tongue-fire; it doth not only black and sully, but it devoureth and destroyeth.
He expresseth it by this phrase, `setteth on fire, because of the comparison foregoing; and it is very proper, partly in regard of the effects
of the tongue, which are usually false heats, passion, wrath, raging,
violence, contrary to which is that `cool spirit, which Solomon saith
is in the prudent man; partly in regard of the tongue's manner of
working in contentions. It is rapid and violent; men are by the tongue
transported and heated into inconveniences; and it is also disorderly,
like raging fire, causing great confusions; and therefore in any heat
we had need look to the rise and quality of it: be sure to watch over
your spirit when it beginneth to grow furious and inflamed.
The whole course of nature.—In the original it is
τὸν τρόχον τῆς γενέσεως, which some render, `the wheel of our nativity, by which he
intendeth the whole course of our lives; there is no action, no age, no
estate privileged from the influence of it. The Syriac interpreter hath, `all our generations, as if the sense were, that all ages of the world
are conscious to the evils of the tongue, and can produce instances and
experiences of it. But the word rather signifieth our natural course,
or the wheel of human conversation.
And it is set on fire of hell.—He showeth whence the tongue hath
all this malice and mischief; from hell, that is, from the devil, who is
the father of lies, the author of malice and virulency, and doth by
the tongue, as a dexterous instrument or fit servant, transmit lies, and
slanders, and strifes, for inflaming and enkindling the world. Some
read, φλογισομένη, `it shall be set on fire of hell, as implying the
punishment; but in all approved copies it is
φλογιζομένη, `is set on
fire, as noting the original.
The points observable are these:—
Obs. 1. There is a resemblance between an evil tongue and fire:—(1.) For the heat of it. It is the instrument of wrath and contention,
which is the heat of a man—a boiling of the blood about the heart.
Solomon saith, `A man of understanding is of a cool spirit, Prov.
xvii. 27. Hot water boileth over, so do passions in the heart boil out in the words. Of the ungodly man it is said, Prov. xvi. 27, `In his
lips there is a burning fire. (2.) For the danger of it. It kindleth
a great burning. The tongue is a powerful means to kindle divisions
and strifes. You know we had need look to fire. It is a bad master,
and a good servant. Where it prevaileth, it soon turneth houses into
a wilderness; and you have as much need to watch the tongue. Solomon saith, Prov. xxvi. 18, `The fool casteth firebrands, and saith, Am
I not in sport?, We throw fire abroad, scalding words, and do not
think of the danger of them. (3.) For the scorching. Reproaches
penetrate like fire. David compareth them to `coals of juniper, Ps.
cxx. 4, which burn hottest and longest; they may be kept a whole
year. The Septuagint have
τοῖς ἀνθράξι τοῖς ἐρημικοῖς, `desolating
coals., Fire is a most active element, and leaveth a great sense and
pain. So do reproaches, like the living coals of juniper. (4.) It is
kindled from hell, as in the close of the verse. Zeal is a holy fire
that cometh from heaven, this from hell. Isaiah's lips were `touched
with a coal from the altar, Isa. vi. 6; and the Holy Ghost descended
in cloven tongues of fire, Acts ii. But this is fire from beneath, of an
infernal original. Oh! labour then for a cool spirit. A tongue that
is set on fire from hell shall be set on fire in hell. You know who
wished for a drop to cool his tongue. The hot words of wrath, strife,
and censure come from Satan, and lead to Satan.`Illic incipit, et illuc rapit., When you feel
this heat upon your spirit, remember from what hearth these coals
were gathered. God's word was as fire in Jeremiah's bones, so is
wrath many times in ours; yet though wrath boil, keep anger from
being a scorching fire in your tongues. See Ps. xxxix. 3, &c.
Obs. 2. There is a world of sin in the tongue. It is an instrument
of many sins. By it we induce ourselves to evil, by it we seduce others.
Some sins are formal and proper to this member, others flow from it. It
acteth in some sins, as lying, railing, swearing, &c. It concurreth to
others, by commanding, counselling, persuading, seducing, &c. It is
made the pander to lust and sin. Oh! how vile are we if there be a world
of sin in the tongue—in one member! SomeLaurent, in loc. have reckoned as many
sins in the tongue as there are letters in the alphabet. Where shall we
find a rule and account to number up the sins of every member?, All
the imaginations are evil, Gen. vi. 3. As there is saltness in every
drop of the sea, and bitterness in every branch of wormwood, there
is an `overspreading of abominations, throughout the whole man, Dan.
ix. 27. Again, we may consider the ingratitude of man. Our tongue
is our glory;Ps. cviii. 1, and xvi. 9, compared with Acts ii. 26. it is the member by which we discover and show forth
our reason; it fitteth us for commerce. Speech maketh man a sociable
creature;`Ἄνθρωπος ἐν φύσει ζῶον πολίτικον.,—Arist. Pol., lib. i. cap. 2. yet there is a world of iniquity in the tongue.
Obs. 3. From that and defileth. Sin is a defilement and a blot. We hear
of `filthy communication, `filthy lucre, and `filthy lusts., The very
show of sin is called `filthiness of the flesh, 2 Cor. vii. 1. Scandalous
sinners are the stain of their society: `These are spots in your love
feasts., It will be your own disgrace. When, you give up yourselves
to the practice of sin, you get to yourselves a blot: Deut. xxxii. 5,
`Their spot is not as the spot of God's people., And it will be your
eternal disadvantage: Rev. xxi. 27, `And there shall in no wise enter
into it anything that defileth., In short, sin is such a filthiness that
it is ashamed of itself. It seeketh to hide itself from those that most
love it, and goeth shrouded under the disguise of virtue. There needeth
no other argument to make it odious than to see it in its own colours.
Obs. 4. Tongue sins do much defile. They defile others. We communicate evil to others, either by carnal suggestions, or provoke them
to evil by our passion. They defile ourselves. By speaking evil of
them we contract guilt upon ourselves. Either they deserve it not,
and so it is a lie, which is a great blot, or if the crime imposed be
true, their sin is made ours by an undue speaking of it.`Peccatum quod alter incurrit operando, tuum facis
obloquendo.,
Obs. 5. From that the whole body. An evil tongue hath a great
influence upon other members. When a man speaketh evil, he will
commit it. When the tongue hath the boldness to talk of sin, the
rest of the members have the boldness to act it: 1 Cor. xv. 33, `Evil
words corrupt good manners., First we think, then speak, and then do.
Men will say it is but talk. Be not deceived; a pestilent tongue will
infect other members.
Obs. 6. From that the course, or wheel, of our nativity. Man's life
is like a wheel. It is always in motion; we are always turning and
rolling to our graves: Ps. xc. 3, `Thou turnest man to destruction,
and sayest, Return, ye children of men., The meaning is, they are
turned into the world, and returned to the grave. It noteth also the
uncertainty of any worldly state; the spokes are now up, and now
down, sometimes in the dirt, and sometimes out. The bishops of
Mentz give a wheel for their arms; it is but the emblem of our lives,
and the inconstancy of every condition of life; when you see the wheel ,
improve the occasion to some good meditation. There is a story of
Bajazet, as also of another taken by an ancient king of France, when
they saw the wheel of the conqueror's chariot, they smiled, saying, `The
upper spokes will come down again., Here we are always moving,
sometimes up, sometimes down, but still towards the grave.
Obs. 7. The evils of the tongue are of a large and universal influence,
diffuse themselves into all conditions and states of life. There is no
faculty which the tongue doth not poison, from the understanding to
the locomotive; it violently stirreth up the will and affections, maketh
the hands and the feet `swift to shed blood., Rom. iii. 14, 15. There
is no action which it doth not reach; not only those of ordinary conversation, by lying, swearing, censuring, &c., but holy duties, as prayer,
and those direct and higher addresses to God, by foolish babbling, and
carnal requests; we would have God revenge our private quarrel.
Pulpits are made stages and cockpits, on which men play their prizes
and masteries, and set on private passions. There is no age exempted;
it is not only found in young men, that are of eager and fervorous
spirits, but in those whom age and experience hath more matured and
ripened. Other sins decay with age, this many times increaseth; and
we grow more forward and pettish as natural strength decayeth, and `the days come on in which is no pleasure.,
I say, when other sins
lose their vigour, as being tamed and subdued by the infirmities of old age, we see the spirit groweth more tart, nature being drawn down to
the dregs, and the expressions more passionate. No calling is exempted.
The tradesman in his shop abuseth his tongue for gain: Prov. xxi. 6, `The getting of treasures by a lying tongue is a vanity tossed to and
fro of them that love death;, the woman at home, in idle tattling,
and vain censures. Ministers in the pulpit often prostitute the sacredness of their function to the corruption of the tongue, by preaching for
gain, by being `rash with their mouths to utter anything before God, Eccles. v. 1; by being furiously passionate, &c. There is no temper so
meek and humble but may be perverted. Holy Moses, the meekest
man upon earth, was angry at the waters of strife, and brake out into
passion: Ps. cvi. 33, `He spake unadvisedly with his lips., Meek
Christians in a disease, how fro ward are they! injurious even to God
himself. David well prayeth in a great cross, `O Lord, keep the door
of my lips, Ps. cxli. 3. Well, then, none of us should think these
exhortations unnecessary. It is a vain scoff, and it argueth horrible
slightness of spirit, to charge this only upon the female sex: through
the strength and pregnancy of imagination or fancy, they may be
given to talk; but you see men, the best and highest, are apt to
offend. The apostle saith, `It setteth on fire the whole course of nature., No part of man so noxious and hurtful; no part of a man more fierce
and unbridled; no part more easy and apt to err.
Obs. 8. A wicked tongue is of an infernal original. The prophets,
fires, as I told you, were kindled from heaven; like the chaste fires
of the Roman vestals, which, if let out, were to be rekindled by a sun
beam. In all heats it is good to see whence they come; heat in good
matters out of a selfish aim, is a coal fetched not from the altar, but
the kitchen. Calumnies and reproaches are a fire blown up by the
breath of hell. The devil hath been `a liar from the beginning, John
viii. 44, and an accuser of the brethren, and he loveth to make others
like himself. Learn, then, to abhor revilings, contentions, and reproaches, as you would hell flames; these are but the eruptions of an
infernal fire; slanderers are the devil's slaves and instruments. Again,
if blasted with contumely, learn to slight it; who would care for the
suggestions of the father of lies? The murderer is a liar. In short,
that which cometh from hell will go thither again: Mat. v. 22, `Whosoever shall say, Thou fool, shall be in danger of hell fire., Wrath
being expressed in a word of reproach, you see how deadly and grievous
it is. By nourishing an evil tongue, you do nourish and keep in hell
flame, which hereafter will break out to your destruction.
Ver. 7, 8. For every kind of beasts, and of birds, and of serpents,
and things in the sea, is tamed, and hath been tamed of man
kind: but the tongue can no man tame: it is an unruly evil, and full
of deadly poison.
Having showed the cursed influence of the tongue, he showeth how
difficult the cure is. Wild beasts are more tractable, and may be
sooner brought to hand, than an evil tongue; it is wilder than the
wildest beast.
Every kind of beasts, and birds, and serpents, and things in the sea.—The enumeration is the more full, that he may show how far human
art can reach. For instances and stories, interpreters abound in them. How lions have been tamed and brought to hunt as dogs, or
draw the chariot as horses, you may see Pliny in his Natural History,
lib. viii. cap. 16, and Ælian, lib. xv. cap. 14. How birds have been
taught, you may see Plin. lib. x. cap 42, and Macrob. lib. ii. Saturn,
cap. 10. Of elephants, Lipsius, cent, primà, Epist. 50. In short,
nothing is so violent and noxious by nature but human art and
industry hath made it serviceable to human uses. This is a fruit and
relic of that dominion God gave man over the creatures at first; by
an instinct put into their natures they were all to obey him and serve
him; but man, revolting, lost imperium suum and
imperium sui, the
command of himself and the command of the creatures; he rebelling
against God, the creatures rebelled against him, to avenge the quarrel
of the creator. But now, by art and industry, and some relics of the
image of God in himself, and the help and concurrence of a general
providence, he doth in part recover his dominion over the creatures;
but over himself he cannot by any means, no, not over his tongue, `a little member;, for to that end is this illustration brought here.
Is tamed, and hath been tamed of mankind.—As if he had said,
It not only hath been done in ancient times, but we see it still done.
He useth this distinctness of expression to show that he doth not only
intend the subjection of the creatures before the fall, which was full
and voluntary, or some miraculous effects, as when the whale hurted
not Jonah, chap. ii.; or the lions, Daniel in the den, chap. vi.; or the
viper, Paul, Acts xxviii; but what is usual and ordinary, and falleth
out often in common experience.
But the tongue can no man tame.—The old Pelagians, wholly
wresting this place, did read it as an interrogation, as if the sense
were, Man can tame all other things, and can he not then tame
himself? which is quite contrary to the apostle's scope, which is to
show what an unruly and an untractable evil the tongue is. Others,
to avoid the seeming harshness of the sentence, say, He speaketh of
other men's tongues; who can stop them? as if it were a saying of a
like sense with that Ps. cxx. 3, `What shall we give to thee? or
what shall be done to thee, thou false tongue?, How shall I prevent
it? But this also doth not agree with the apostle's scope, who doth
not show how we should bridle other men's tongues, but guide our
own. The meaning is, then, no man can do it of himself; and we
have not such an absolute concurrence of the divine grace as to do it
wholly.
It is an unruly evil,
κακὸν ἀκατάσχετον.—Some take it causally; it
is the cause of sedition and unruliness: but rather it signifieth what
was formerly expressed, an evil that will not be held in. It is a
metaphor taken from beasts that are kept within rails or chains.
God hath, in the structure of the mouth, appointed a double rail to
it, teeth and lips, and by grace laid many restraints upon it; and
yet it breaketh out.
Full of deadly poison.—It is an allusion to such creatures as hurt
by poison. The tongue is as deadly, and hath as much need to be
tamed, as venomous beasts. Besides, some beasts carry their poison
in their tongues, as the asp in a bladder under the tongue, which,
when they bite, is broken, and then the poison cometh out; therefore it is said, Ps. cxl. 3, `They have sharpened their tongues as a
serpent; adders, poison is under their lips.,
The notes are these: from the 7th verse you may observe:—
Obs. 1. The tractableness of the beasts to man, and the disobedience
of man to God. Beasts are tamed, serpents are charmed by our skill,
but we are not charmed by all the witchcrafts and allurements of
Heaven: Ps. lviii. 4, 5, `Their poison is like the poison of a serpent;
they are like the deaf adder, which stoppeth her ear, which will not
hearken to the voice of charmers, charming never so wisely., It is
an allusion to the fashion of the asp, which, when he seeth the charmer,
layeth one ear close to the ground, and covereth the other with his
tail. But now we read in the text, `Serpents have been tamed, and
are tamed., But all the magic of the gospel, the sweet spells of
grace, will not cure the heart of man. So the ox, a creature of great
strength, is obedient to man, a weaker creature; but we kick with
the heel against God, as the prophet, Isa. i. 3, `The ox knoweth
his owner, and the ass his master's crib; but my people doth not
know, Israel doth not consider., Fallen man may go to school to the
beasts to learn mildness and obedience; and yet God hath more
power to subdue, and we have more reason to obey.
Obs. 2. The greatness of man's folly and impotency in governing his
own soul. Though he tameth other things, he doth not tame himself.
We seek to recover our loss of dominion over the creatures, but who
seeketh to recover that power which he once had over his own soul?
How can we lock to have our dominion entire over beasts and inferior
creatures, when by the irregularity of our lusts we make ourselves as
one of them? Ps. xlix. 12, `He is as the beasts that perish., We all
affect sovereignty, but not holiness. Men seek to conquer others, but
not themselves. Solomon saith, `He that ruleth his own spirit is
better than he that winneth a city;, that is the nobler conquest, but
we effect it not. We would recover our lordship over the creatures,
but still remain captives to our own lusts. Domat feram, non domat
linguam; it was Austin'sAug. Serm. 4, de Verbis Domini. complaint, we do not tame the beasts in
our own bosoms. The evil tongue is the worst serpent; and the most
rabid and curst of all the fierce beasts is the railer; and therefore
Solomon saith, Prov. xxi. 19, `It is better to dwell in a wilderness,
than with a contentious and angry woman., In the wild desert there
are lions, and bears, and tigers, but these assault us but now and then,
and these can but rend the skin; but a contentious woman is like a
tiger, that still lieth in our bosoms, with sharp and bitter words, ever
ready to fret out our hearts.
Obs. 3. The deepness of man's misery. Our own art and skill is able
to tame the fiercest beasts, and make them serviceable; beasts as strong
as lions and elephants; fishes that do, as it were, inhabit another
world; birds as swift almost as a thought; serpents hurtful and noxious. But, alas! there is more rebellion in our affections; sin is
stronger, all our art will not tame it. We may teach beasts to do
things contrary to their fierceness and natural dispositions; ^elephants
to crouch, horses to dance; but man is
θήριον δυσμεταχείριστον as
Plato called him, a beast that will not easily come to hand. We see in children much stubbornness, ere they come to be ripened and habituated in sin. A man would think their inclinations should be more
flexible; but `folly is bound up in their hearts., Certainly man's will
is the toughest sinew in the whole creation.
Obs. 4. Art and skill to subdue creatures is a relic and argument
of our old superiority. The heathens
`Sanctius his animal mentisque capacius altae,
Deerat adhuc, et quod dominari in cetera possit,
Natus homo est.,—Ovid. Met., lib. i.
discerned we had once a do
minion, and the scriptures plainly assert it: Gen. i. 26, `Let them
have dominion over the fowl of the air, over the fish of the sea, and
over all the earth, and over the cattle, and over every creeping thing.,
Next to God's glory, they were ordained for man's service and benefit.
We had a right and a grant from God, and therefore all the beasts
were to come to Adam and receive their names, which was a kind of
formal submission to his government, and a presenting of their homage
and fealty to him. For the maintaining of this government, God gave
man wisdom, and planted an instinct in the creatures by which they
should be ready to obey him, fearful of doing him harm and offence.
And therefore, when the grant was in part renewed, it was said to Noah
and his sons, Gen. ix. 2, `The fear and dread of you shall be upon
every beast of the earth, fowls of the air, fishes of the sea, &c. So
that then Adam could converse among the beasts without fear (as
Noah and his sons did afterwards in the ark by singular dispensation),
and command them at his beck and will; there would have been, on
man's part, no such difficulty to subdue them to human uses—Adam,
in the great wisdom with which he was then furnished, knowing how
to accommodate himself to the dispositions of the beasts; and on the
beasts, part, there would have been no repugnancy. But, alas! ever
since the fall this right was forfeited, and the creatures withdrew themselves from man's obedience, and proved hurtful and rebellious;`Quia per peccatum deseruit homo eum sub quo esse debuit, subditus est iis supra
quae esse debebat.,—Aug. Tract. in Johan.
therein representing to us our own treason and disloyalty. And therefore
usually wild beasts are made an instrument of divine vengeance: 2
Kings xvii. 25, `The Lord sent lions among them., So Ezek. xiv. 15, `I will cause noisome beasts to pass through the land, and spoil it.,
The insurrection and rebellion of the creatures against us is a memorial of our unfaithfulness and rebellion against God. But yet, though
this grant be forfeited, it is not wholly extinguished. A wicked man
hath lost his right, but not the use, which to him is continued out of
God's patience and general providence, for the preservation of human
society. And the elect have a new title and right by Christ, which will
at length fully instate them in the absoluteness of the old dominion;See Dr Alting, Problem. Theol., pars 1, quaest. 61, 62.
when the creature, being `freed from the bondage of corruption, shall
willingly be subject to the children of God, Rom. viii. 19-22. But
for the present the dominion is exercised in a much lower way than it
was in innocency. Though we have some skill to subdue them, and
govern them for human uses, either of profit or delight; and though
there be some instinct of fear in the hurtful creatures, and therefore
they do not come abroad at such times as man is supposed to be in the field, Ps. civ. 20-23, yet this subjection is not with such willingness as formerly on the creatures, part,
Rom. viii. 20, nor with such
easiness on ours, it being a matter of more difficulty and toil. Besides
that, there are many creatures which, by their swiftness and fierceness,
do wholly escape the terrors of man's sovereignty.
From the 8th verse observe:—
Obs. 1. The tongue is hardly tamed and subdued to any right use.
I say hardly; for he doth not say none, but no man can—no human
art and power can ever find a remedy and curb for it. And in this
life God doth not give out absolute grace so as to avoid every idle
word. The note is useful to refute the patrons of free-will; it cannot
tame one member; and also perfectists. Do but consider the offences
of the tongue, and you will see that you have cause to walk humbly
with God. If he should but charge the sins of your own tongue upon
you, what will become of you? But if it cannot be tamed, what shall
we do? why do you bid us bridle it? I answer—(1.) If we have lost
our power, God must not lose his right. Weakness doth not exempt
from duty; we must bridle it, though we cannot of ourselves. (2.)
Though we cannot bridle it, yet God can: Mat. xix. 26, it is a hard
matter for `a rich man to enter into the kingdom of God; but with
God all things are possible., Difficulty and impossibility as to the
creature's endeavours are left, that we may fly to God. The horse
doth not tame himself, nor the camel himself, nor man himself;`Attendite
similitudinem ab ipsis bestiis quas domamus. Equus non se domat, camelus non se
domat, aspis non se domat; sic et homo non se domat, sed ut dometur equus, bos,
camelus, elephantus, leo, aspis, quaeritur homo; ergo Deus quaeratur ut dometur
homo.,—Aug. Serm. 4, de Verbis Domini, tom. x.
man tameth the beast, and God tameth man; thou tamest a lion, and
thou didst not make it: God made thee, and shall he not tame thee?
Imago Dei domat feram, saith Augustine; domabit Deus imagmem
suam. The work is done by the next highest power. (3.) To those that
attempt it, and do what they are able, God will give grace; he never
faileth a diligent, waiting soul. When God hath given you
τὸ θελεῖν, `to will, he will give you
τὸ ἐνεργεῖν,
`to do;, the first motions are from
him, and so is the accomplishment; offer yourselves to his work. (4.)
Though we cannot be altogether without sin, yet we must not altogether
leave off to resist sin. Sin reigneth where it is not resisted; it only
remaineth in you where it is opposed. But you will say, What is our
duty? I answer—(1.) Come before God humbly; bewail the depravation of your natures, manifested in this untamed member. This
was one of the sins which Austin confessed, he said his tongue was
fornax mali, an Ætna that was always vomiting up distempered fires
and heats. Complain of it to God: `wretched man! who shall
deliver me?, (2.) Come earnestly; this was one of the occasions
upon which Austin in his Confessions August. Confess. lib. x. See Cornel. a Lapide in hunc locum. sobbed out his
Da quod jubes,
et jube quod vis—Lord, give what thou commandest, and command
what thou wilt. He spake it upon the occasion of lust, and he
spake it upon the occasion of the evils of the tongue. Your applications to grace must be the more earnest and frequent; cry for a
remedy: `O Lord, keep the door of my lips, Ps. cxli. 3.
Obs. 2. From that an unruly evil. There is an unbridled license and violence in the tongue: Job xxxii. 19, `Behold, my belly is as
wine which hath no vent, it is ready to burst like new bottles.,
When the mind is big with the conception, the tongue is earnest to
utter it: Ps. xxxix. 3, `My heart was hot within me; while I was
musing, the fire burned., Therefore in the remedy we should use
not only spiritual care, but an holy violence: `I will keep my mouth
as with a bridle, `I will lay my hand upon my mouth, Ps. xxxix. 1.
And you had need look to the heart; it cometh from `the abundance of
iniquity, naughtiness must have some vent for its excrement and superfluity; and from the heat of wrath get a cool spirit; and from the itch
of vainglory let man's honour seem a small thing, 1 Cor. iv. 3; and
from the height of discontent, full vessels will plash over. Meeken the
heart into a sweet submission, lest discontent seek the vent of murmuring.
Obs. 3. From that full of deadly poison. A wicked tongue is
venomous and hurtful: as Bernard observeth, it killeth three at once—him that is slandered, his fame by ill report; him to whom it is told,
his belief with a lie; and himself with the sin of detraction. Bless God
when you escape those deadly bites, the fangs of detraction `A good
name is a precious ointment, and a slanderous tongue is a `deadly
poison;, nothing will secure you but the antidote of innocency; but if
it be your lot, bear it with patience; there is a resurrection of names as
well as persons. Though you are poisoned by the tongue of detraction, yet remember he is wont to give a cordial
`in whose mouth there
is no guile, 1 Peter ii. 22. It may also dissuade men from the sin;
we would not poison one another; slander is poison.
Ver. 9. Therewith we bless God, even the leather; and therewith
we curse men, that are made offer the similitude of God.
Here he showeth the good and bad use of the tongue; the good to
bless God, the bad to curse men; and the absurdity of doing both
with the same tongue: you put the same member to the best and
worst use. Things employed in worship, because of their relation are
wont to be accounted holy; certainly too worthy to be submitted or
debauched to mean, at least, to the vilest, uses and purposes; that
were a monstrous and unbeseeming levity.
I shall open the phrases in the points.
Obs. 1. The proper use of the tongue is to bless God: Ps. li. 15,
`Open my mouth, and I will show forth thy praise., If God give
speech and abilities of utterance, he must have the glory; it is the
rent we owe to him. This is the advantage we have above the
creatures, that we can be distinct and explicit in his praises: Ps.
cxlv. 10, `All thy works, O Lord, shall praise thee, and thy saints
shall bless thee., The creatures offer the matter, but the saints publish it. The whole creation is as a well-tuned instrument, but man
maketh the music. Speech, being the most excellent faculty, should
be consecrated to divine uses:See Nazianzen. Orat. ii. in Pascha. Eph. v. 4, `Nor filthiness, nor foolish
speaking, but giving of thanks,
εὐχάριστια, thankfully remembering
your sweet experiences. It is a Christian's work, and his recreation: `While I have breath I will praise the Lord, saith the psalmist.
God gave us these pipes and organs for that purpose; your breath
cannot be better spent. Acts ii. 4, when they spake with other tongues, they spake `the wonderful works of God., Well, then, go
away and say, `I will bless the Lord continually; his praise shall be
always in my mouth, Ps. xxxiv. 1. This is to begin heaven upon
earth. Some birds sing in winter as well as in spring. Stir up one
another, Eph. v. 18, as one bird setteth all the flock a-chirping.
Obs. 2. From that God, even the Father; that is, of Christ, and in
him of us: you had the same speech, chap. i. 27. The note is, We
bless God most cheerfully when we consider him as a father.
Thoughts of God as a judge cannot be comfortable. Our meditations
of him are sweet when we look upon him as a father in Christ. The
new song and the new heart do best suit.`Canticum novum et vetus homo male concordant.,—Aug. in Psalm. Every one cannot learn
the Lamb's new song, Rev. xiv. 3. Praise cometh from us most
kindly when it cometh from us like water out of a fountain, not like
water out of a still; out of a sense of love, not out of a fear of wrath.
Wicked men can howl, though they cannot sing. Pharaoh in his
misery could say, `The Lord is righteous.,
Obs. 3. From that and therewith me curse men. The same tongue
should not bless God and curse men, it is hypocrisy. Acts of piety
are counterfeited when acts of charity are neglected: Ps.
l. 16, with
19, 20, `What hast thou to do to take my covenant in thy mouth?
seeing thou givest thy mouth to evil, and thy tongue frameth deceit:
thou speakest against thy brother, and slanderest thine own mother's son., Hypocrites are most censorious, but true piety
maketh men
meek and humble. It is storied of Cranmer, that he never miscalled
a servant, or used words of disgrace and contempt to them. Religion
begetteth a grave awe and reverence. The seraphim never revile,
but only praise God: Jude 9, `He durst not bring a railing accusation against the devil.,
Some are of a wicked temper, can only curse,
like dogs, non proferitate, sed pro consuetudine latrant, that bark not
so much out of fierceness as custom. They know not how to pray,
their mouths are so inured to cursing and evil-speaking. Others
there are that can curse and bless at the same time: `They bless
with their mouths, but they curse inwardly, Ps. lxii. 4; others that
curse and rail under a pretence of piety and zeal. The evils of the
tongue, where they are not restrained, cannot consist with true piety.
Obedience is counterfeit where it is not uniform. One table cannot
be kept with the violation of another. Oh! check yourselves, then,
when you are about to break out into passion. Shall I pray and
brawl with the same tongue? and divert from worship to railing? With this tongue
I have been speaking to God, and shall it presently be set on fire of hell?
Obs. 4. Man is made after God's own image: `Let us make man
after our image and likeness, Gen. i. 26. In other creatures there are
vestigia; we may track God by his works, but man is his very image
and likeness. I shall not be large in this argument. This image
of God consisteth in three things—(1.) In his nature, which was intellectual. God gave him a rational soul, spiritual, simple, immortal,
free in its choice; yea, in the body there were some rays and strictures
of the divine glory and majesty. (2.) In those qualities of `knowledge, Col. iii. 10;, righteousness, Eccles. vii. 29: and `true holiness, Eph. iv. 24. (3.) In his state, in a happy confluence of all
inward and outward blessings, as the enjoyment of God, power over
the creatures, &c. But now this image is in a great part defaced and
lost, and can only be restored in Christ. Well, then, this was the great
privilege of our creation, to be made like God: the more we resemble
him the more happy. Oh! remember the height of your original. We
press men to walk worthy their extraction. Those potters that were
of a servile spirit disgraced the kingly family and line of which they
came, 1 Chron. iv. 22. Plutarch saith of Alexander, that he was wont
to heighten his courage by remembering he came of the gods.`Quoties diis genitum se putavit, toties in barbaros, multo
ferocius et insolentius pugnavit., Remember you were made after the image of God; do not deface it in
yourselves, or render it liable to contempt, by giving others occasion
to revile you.
Obs. 5. It is a dissuasive from slandering and evil-speaking of others,
to consider they are made after God's image. I shall inquire—(1.)
How this can be a motive. (2.) Wherein the force of it lieth.
1. How can this be a motive, since the image and likeness of God
is defaced and lost by the fall? I answer—He speaketh of new creatures especially, in whom Adam's loss is repaired and made up again
in Christ: Col. iii. 10, `Ye have put on the new man, which is renewed in knowledge after the image of him that created him., So
Eph. iv. 24, `That ye put on the new man, which, after God, is created
in righteousness and true holiness., God is tender of his new creatures;
intemperance of tongue against saints is dangerous: as he said, `Take
heed what you do; this man is a Roman, so take heed what you
speak; these are Christians, created after God's image, choice pieces,
whom God hath restored out of the common ruins. (2.) He may
speak it concerning all men, for there are some few relics of God's image in all, as Epiphanius well argueth out of that Gen. ix. 6,
`Who
so sheddeth man's blood, by man shall his blood be shed; for in the
image of God made he him., In which reason there would be
no force, if there were not after sin some relics of God left in
man, though much deformed. So this saying in James, being
promiscuously spoken of all kind of men, it argueth, that in them as
yet remaineth some similitude of God, as the simplicity and immortality of the soul; some moral inclinations instead of true holiness;
some common notices of the nature and will of God instead of saving
knowledge; which, though they cannot make us happy, yet serve to
leave us inexcusable. So also some pre-eminence above other creatures,
as we have a mind to know God, capable of divine illumination and
grace; and in the fabric of the body and countenance there is some
majesty and excellency above the beasts, as also in the relics of dominion and authority spoken of before. And look, as we reverence the
drizzled picture of a friend, and the ruins of a stately edifice, so some
respect is due to these remains of our primitive integrity.
2. Wherein lieth the force of the argument—cursing man made
after the image of God? I answer—(1.) God hath made man his
deputy to receive love and common respects; higher respects of trust
and worship are to be carried out to God alone; but in other things, Christians, the poorest of them, are Christ's receivers. Hence those
expressions, `He that despiseth you, despiseth me, Luke x. 16; and `Inasmuch as ye did it not to one of these little ones, ye did it not to
me, Mat. xxv. (2.) The image of God is that which we can come at:
we would blast all excellency:`Η τοῦ εἰκόνος τὶμη ἐπὶ τὸ πρωτότυπον ἀναβαίνει.,—Basil. de Spiritu Sancto, cap. 13. we go as far as our malice can reach.
As they say, the panther, when she cannot come at the man, rendeth
his picture; so do we deal with God. (3.) God himself is wronged
by the injury done to his image; as among men the contempt and
despite is done to the king himself which is done to his image or coin;
as Mat. xxiii. 18, to `swear by the altar, which was the symbol of
God's presence, was to swear by God.`So Maximinus his statues were thrown down, in disgrace to the person.,—Euseb.
Hist. Eccl., lib. ix., cap. 11. (4.) This is the fence God
hath placed against injury: Gen. ix. 6, `For in the image of God made
he him., It is referred, not to the slayer, as if he had sinned against
those common notices of justice and right continued in his conscience,
but of the man slain, he is the image of God: God hath honoured this
lump of flesh by stamping his own image upon him; and who would
offer violation to the image of the great King? Now to speak evil
against him is to wrong the image of God. All God's works are to
be looked upon and spoken of with reverence, much more his image.
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 providence; 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 meekness 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 Pharisee 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 consecrated, and therefore must not be
alienated to common and vile purposes. They were carnal 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 conversation 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 grace, 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!`Surgunt indocti, et rapiunt coelum, et nos cum omnibus
doctrinis nostris detrudimur in Gehennam., 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.See Dr Sibbs in Hosea xiv. 8. The use of all is to check those that please themselves in a false wisdom. (1.) The worldly wise. Men are cunning
to spin a web of vanity, 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.`Sapientes sapienter descendant in infernum.,—Hieron. 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.Chrysost. in locum.
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 mortified,
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.`Fuerunt quidam nostrorum vel minus stabilita fide, vel minus docti, vel minus cauti,
qui dissidium facerent unitatis vel ecclesiam dissiparent; sed ii quorum fides fuit lubrica,
cum Deum nosse se aut colere simularunt, augendis opibus et honori studentes affectabant maximum sacerdotium, et a potioribus victi secedere cum suffragatoribus suis maluerunt, quam eos ferre
praepositos quibus concupiebant ipsi praeponi,, &c.—Lactan., lib. 4,
Instit., cap. ult. Arius envied Peter of Alexandria, and
thence 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 iniquity, 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, holiness, 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.`Eodem sanguine Christi glutinati.,—Aug. 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 righteousness. 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`Non dicit ἔρχεται, sed κατέρχετα. Is apud Demosthenem et Aristotelem, innotante
Budaeo, dicitur κατέρχεσθαι, qui redit exul, seu postliminio redit.,—Brochm. in locum.
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 Holy
Ghost 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 anon 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 sanctifying 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.
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.`Invidientia vitium diabolicum, quo solus diabolus reus est, et inexpiabiliter reus;
non enim dicitur diabolo ut damnetur, adulterium commisisti, furtum fecisti, villam alienam rapuisti, sed homini stanti lapsus invidisti.,—Aug. lib. de Disciplina Christiana,
cap. 1. 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,`Bene orasse est bene studuisse.,—Luther. 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;Qu. `food,?—ED. 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.`Nemo securus esse debet in ista vita quae tota tentalio nominatur.,—Aug. Conf.,
lib. x. 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,Dr Hammond, Pract. Cat. in Mat. v. 8. 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,Vide Petri Merentini Praef. in Juliani Miso. 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,The lip of Canaan, Isa. xix. 18. 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 nowadaysBelmen., and others. 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;`Communi sermone spreto, exoticum nescio quod idioma sibi fingunt, interea nihil
spirituals asserunt.,—Calv. in Jud. 13. 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. SocratesSocrates Scholasticus, Eccles. Hist., lib. ii. 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.See before on ver. 13. 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.Nazianz. alicubi. 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.`Ab Ecclesia Romana non alio discessimus animo, quam ut si correcta ad priorem
ecclesiae formam redeat, nos quoque ad illam revertamur, et communionem cum illa in
suis porro caetibus habeamus, quod ut tandem fiat, toto animo Dominum Jesum precamur; quid enim pio cuique optatius, quam ubi per baptismum renati sumus, ibi
etiam in finem usque vivamus, modo in Domino; ego Hieronymus Zanchius septuagenarius cum tota familia testatum hoc volo toti ecclesiae
Christi in omnem eternitatem.,
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.`Κρείττων εύπαθοῦς ὁμονοίας ἡ ὑπὲρ εύσεβείας διάstasis., So Nazianzen (though a man
zealous for peace) Orat. 2, de Pace. 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.`Si dimidio Christi contenti essemus, facile transigeremus omnia.,—Calvin. 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 holiness. 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.`Ὀυδὲν οὔτως ἴσχυρον πρὸς εἰρήνην ὡς περὶ τοῦ θεοῦ συμφωνία.,—Naz. ubi supra. 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.`Potius ruat coelum quam pereat una mica veritatis.,—Luth. It is a sleepy zeal that letteth errors go away quietly
without conviction. 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,`Ne dum humana foris jurgia metuant, interni foederis discussione feriantur.,—Ambros. 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,`Οὐ κατὰ τοὺς νῦν σόφους κατακλινόμενος οὐδὲ τεχνικῶς καὶ μεσῶς τοῦ καθ᾽ ἡμᾶς λίγου
ποοιστάμενος.,—Naz. 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.See my sermon before the Parliament on Zech. xiv. 9. 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 carnal policy conspire against it, yet truth will have
a resurrection. The Romans came, though the Pharisees 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 heathen, 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, sovereignty 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 ordinances, 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.See Davenant Sent. de Pace Procur., and Dr Hall of Christian Moderation, lib. ii.
sect. 11. Charity 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 conversation, 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?,See Dr Hall's sermon on that scripture, recorded in the History of the Synod of
Dort. 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.See Mr Perkins of Christian Moderation on Phil. iv. 5.
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 importunity, 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.`Laudem non veniam meretur repudium agniti erroris.,—Tertul. Apol.
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 transgression., Men think it is a disgrace, as if clemency did argue
a man void of courage and spirit. But in the judgment of the word
it is your honour; there is more generosity in pardon than revenge.
(2.) To those that want: Col. iii. 12, `As the elect of God put on
bowels of mercy;, that is a good garment for a Christian, without
which he is naked and filthy before God.
Obs. 8. The next qualification is, `full of good works, by which he
understandeth all offices of humanity which will become good nature
and grace. It is a scandal brought upon religion, as if it were too
tetric and morose; whereas it is kind and affable, full of a holy
sweetness; and he calleth those offices of humanity `good fruits, because they are from mercy as from a root. Well, then, religion is
not a barren tree; the godly are the best neighbours: common offices
are performed out of a principle and engagement of grace. It is the
great fault of some that when they begin to be 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 righteousness 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 sanctification; 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 harvestQu. `but sow now; the harvest,?—ED. 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.The metaphor is used of all moral actions, either good or evil.
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 penitent 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;`Hieme non seminavit; venit aestas, et nihil messuit., 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 abiding 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 ere 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
iniquity 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.
Obs. 4. From that them that make peace. That true lovers of peace
are and must be also lovers of righteousness. Peace without righteousness is but a sordid compliance; righteousness without peace is
but a rough austerity. They are not true friends to peace that can enhaunt with wicked men, digest violations of God's law, truth, and
worship, because ease is good, and go on with a sleepy and careless
silence; can violate truth, debase it; stupidly bear with errors without witnessing against them. These, whilst they seek to knit with
men, they disjoin themselves from God; and whilst they would make
up a strife with others, they make a greater between God and their
own souls. So, on the other side, they are not true friends to righteousness that have no care of making peace. Hypocrites carry on
all things with a blind and brawling violence. It is true God's children cannot choose but speak warmly; but I intend those that care
not what ruptures they make, how they disadvantage the cause of religion, so as they may discharge or disgorge their rage and passion:
John xiii. 35, `By this shall ye know that ye are my disciples, if
ye love one another., As to men, that is the badge or note; sons of
God are not usually sons of the coal. Oh! that we could learn this
holy art of coupling righteousness with peace, that we could reprove
with faithfulness, and yet bear with meekness; that we might not do
the office of an executioner, but a chirurgeon. Be zealous, and yet
with temperateness and moderation. But of this before.
Obs. 5. That a righteous peaceableness is blessed with grace here, and glory hereafter. This verse is a promise, as well as a direction.
This is our comfort against all the difficulties and inconveniences that
holy and peaceable endeavours meet with in the world; your reward
is with God, you have a pledge of it in your own souls; while strifes
lessen grace in others, you grow and thrive and; you shall reap in glory.
CHAPTER IV.
VER. 1. From whence come wars and fightings among you? come
they not hence, even from your lusts, that war in your members?
He had in the former chapter spoken against strifes, as proceeding
from envy, and pressed them to a holy wisdom; he doth here speak
against strifes and contentions, as proceeding from other carnal lusts,
as ambition, covetousness, &c., which make them vex one another, and
break out into unseemly brawlings. He proceedeth by way of question
and conviction, as appealing to their consciences.
From whence come wars and fightings among you?—These words,
πόλεμοι καὶ μάχαι, wars and fightings,
are usually applied to their private contentions; either strifes and contentions
about riches, greatness, and outward pomp, or else vexatious lawsuits, and that
before unbelieving judges. And the reason alleged for this exposition is,
because the Christians of those times durst not openly invade one another in a
hostile way: they must of necessity then have disturbed the peace of the places
where they were scattered. But how plausible soever this exposition may seem, to
me it is frivolous; partly (1.) because it is harsh to render
πόλεμοι καὶ μάχαι, by private strifes and contentions; partly because these wars the apostle speaketh of did go so far
as bloodshed; ver. 2, `Ye kill, and desire to have, and cannot obtain; ye
fight and war, and yet ye have not., And (2.) in the epistle to the Hebrews, they went so far as slandering,Qu. `plundering,?—ED. the true Christians being spoiled
and rifled by the counterfeit, Heb. x. 34. And (3.) Histories speak
of wars and tumultuary agitations that then were between Jew and
Jew; as Acts v. 37; see Josephus, lib. xviii. cap. 1, 4, 10, and lib. xx.;
see Grot. in locum. And in these probably many of the pseudo-Christians were engaged. (4.) The apostle out of his special relation doth
in this epistle not only write to the believers, but the whole nation of
Israel, as doth appear by many passages of the epistle, and hath been
once and again cleared.
Come they not hence, even from your lusts,
ἀπο τῶν ἡδονῶν, `from
your pleasures, as it is in the margin. Lust and pleasure are often
put for each other, and sometimes they are coupled; as Titus iii. 3, `Serving divers lusts and pleasures:, both note the affection of a
wicked man to sin. Lust noteth properly the earnest motion of the
soul after sin; pleasure, the contentment it findeth in sin. Sin is a
pleasure to wicked men; it taketh up their desires or delights: 2
Peter ii. 13, `Take pleasure to riot away the daytime , 2 Thes. ii. 12.
`Had pleasure in unrighteousness, Pleasure is a sign of a perfect
habit, and it is hardly left. Beware of a delight in sin, when acts of uncleanness, or thoughts of revenge are sweet to you, or when
you please yourself in surmises of vanity, and proud reflections upon your
honour and greatness in the world. Lord, if ever sin overcome, let it be my
burden, and not my pleasure. It is a sad and high degree to `rejoice to do
evil.,
Which war in your members.—There are several sorts of wars in
the heart of man. In a wicked man's heart there may be combats—(1.) Between a man and his conscience. A heathenArist. Ethic. could say,
στασιάζει αὐτῶν ψύχη, their soul is in a mutiny; and elsewhere, speaking of a wicked man,
οὔδε πρὸς ἑαυτὸν φιλικῶς ἔχει, he is not friends
with himself. A wicked man and his conscience are at odds and
difference. (2.) Between conviction and corruption. Sin stormeth at
the light that discovereth it, and `the law of the members, riseth up
against `the law of the mind., (3.) Between corruption and corruption. Lusts are contrary one to another, and therefore jostle for the
throne, and usually take it by turns. As our ancestors sent for the
Saxons to drive out the Picts, so do carnal men drive out one lust by
another, and, like the lunatic in the Gospel, Mat. xvii., `fall sometimes
in the water and sometimes in the fire., As diseases are contrary, not
only to health, but to themselves, so are sins, not only to grace, but to
one another; and we ought not seek to cure a dead palsy by a burning
fever. But now in a godly man the war is between sin and grace,
fleshly counsel and enlightened reason. Now these `wars, are said to
be `in their members., By members are understood both inward and
outward faculties, which are employed as instruments of sin; and the
inward faculties are called members elsewhere: Rom. vii. 23, `The
law in the members., He meaneth the strong inclination and bent of
the will and affections against the knowledge of the truth. So Rom.
vi. 13, `Give not up your members to be weapons of unrighteousness;,
that is, your faculties, which are exercised in and by the members of
the body, and because of the analogy and proportion that they carry
to the outward members, as the eye to the understanding, the will to
the hand, &c.
Obs. 1. Lust is the makebait in a community. Covetousness,
pride, and ambition make men injurious and insolent. (1.) Covetousness maketh us to contend with those that have anything that we
covet, as Ahab with Naboth; hence those injuries and vexatious suits
between neighbour and neighbour; hence public contentions.`Ex cupiditatibus odia, dissidia, discordiae, seditiones, bella nascuntur.,—Tullius
de Finibus, lib. i. Men
care not how they overturn all public welfare, so they may attain
those things upon which their covetous and carnal desires have
fastened. The Assyrian king did `destroy and cut off nations not a
few, to add to the greatness of his empire, Isa. x. 7. (2.) Pride is the
cockatrice egg that discloseth the fiery flying-serpent: Prov. xiii. 10, `By pride cometh contention., Pride endureth no equals. Hainan's thirst of blood came from his haughtiness; the apostles strove who
should be greatest. (3.) Ambition. Diotrephes, loving the preeminence disturbed the churches of Asia, 3 John 10. (4.) Envy.
Abraham and Lot's herdsmen fell out, Gen. xiii. 7. Two great ones cannot endure one another near them: Gal. v. 26, `Let us not
be desirous of vainglory, provoking one another, envying one another.,
Obs. 2. When evils abound in a place, it is good to look after the
rise and cause of them. Men engage in a heat, and do not know
wherefore: usually lust is at the bottom; the sight of the cause will
shame us. Is it not because I would be greater than others, more
pompous and high than they? Grammarians talk of finding out the
root, and philosophers of finding out the cause; so may Christians
also. It is good to sift things to the bran and bottom. From whence
doth this come? 1 Cor. iii. 3, `While there is among you envying,
strife, and divisions, are ye not carnal?, It is good to check the
fervour of an engagement by such a pause and consideration.
Obs. 3. Lust is a tyrant that warreth in the soul, and warreth
against the soul. (1.) It warreth in the soul; it abuseth your affections, to carry on the rebellion against heaven: Gal. v. 17,
`The flesh
lusteth against the Spirit, &c. The Spirit no sooner presenteth a
good motion, but the flesh riseth up in defiance against it; there is
pride, and passion, and earthly-mindedness, envy, sensuality, unbelief,
self-seeking, carnal policy; as soon as you purpose to repent, believe,
pray, these are ready to hinder you, to distract you, that you cannot
do the things that you would; nay, the flesh sometimes lusteth against
the flesh: sin is a burdensome taskmaster, it commandeth contrary
things. How often is a man divided between his pomp and his
sparing, his luxury and his covetousness! (2.) It warreth against
the soul: 1 Peter ii. 11, `Abstain from fleshy lusts, which war against
the soul., You carry an enemy in your own bosoms, which defaceth
the beauty, disturbeth the order, and enthralleth the liberty of the
soul. Instead of God's image there is Satan's likeness; and instead of
subjection to reason there is the rebellion of appetite and vile affections; instead of freedom for righteousness there is a sad bondage,
which we may discover, but cannot help.
Before I go from this verse, I must handle two questions; one is
concerning outward wars, and the other concerning inward.
Quest. 1. Concerning outward wars. The apostle's speech is inde
finite, and at first seemeth to condemn all wars, as if they were of a
base original and descent, of the lineage of lust; therefore I shall inquire whether any wars are lawful or no. Besides the insinuation of
the text, a further cause of doubting is the unsuitableness of it to a
Christian spirit, it being the most dreadful way of retaliating and revenging wrongs, which is contrary to Christianity, and a course not
only questioned by some modern Anabaptists, but by antiquity itself.
The eleventh canon of the Nicene Council enjoineth penance to them
that take up arms after their conversion to Christianity; and to this
very day it is decried by the whole Socinian school, as contrary^ to
evangelical meekness and patience, and that course of defence which
Christ hath instituted, to wit, martyrdom, or shedding of our own blood,
not spilling that of others.
I answer briefly—(1.) There is nothing in scripture expressly
against it, nothing but strained consequences, as that of Mat v. 43,
44, concerning love of enemies, which is forced; for nothing is there
commanded but what is commanded in the Old Testament. Now there wars are approved, yea, appointed by God; and that saying of
Christ concerneth private persons forbidding private revenge, passions,
and animosities; and so likewise Mat. v. 39, where we are forbidden
to resist, must be understood of the retaliations of private revenge; and
so that of Rom. xii. 19-21, `Avenge not yourselves, &c. The magistrate's vengeance is God's vengeance; he is a person authorised by the
Lord: therefore is it forbidden to a private man—he is not God's minister—to avenge them that do ill, &c. (2.) If there were some
thing in the letter against it, it were to be modified by some commodious interpretation, rather than commonwealths should be deprived of
such a necessary support. If the avoiding of a personal inconvenience,
as one argueth well, hath by all men been accounted a sufficient reason
to expound literal scriptures to a spiritual sense, as those of cutting
off the right arm and the right eye, then questionless the letter of such
scriptures must be made receptive of other signification; lest human
societies should be destroyed, and disarmed of so necessary defence,
and the world be turned into one universal rout and confusion; for religion is reasonable and innocent, and would establish no such
inconveniences to mankind. (3.) There seemeth to be somewhat in the
letter of the scripture for it. Wars in the Old Testament are approved
and commanded by God. In the Apocalypse there is a manifest ap
probation, if not excitation, of the people of God in their wars against
antichrist. Besides, that they are not simply unlawful, it may be
pleaded that John, being asked concerning the duty of soldiers, instructeth them, but doth not deny their calling, `Quibus proprium stipendium sufficere debere praecepit, militare utique non prohibuit.,—Aug. Epist. 5
ad Marcellinum. Et alibi:
`Nisi justa bella suscipi possent, responderet iis, arma abjicite, militari deserite,, &c.—Aug. contra Faustum, lib. xxii. cap. 74. Luke iii. 14. And
again, Peter baptizeth Cornelius without requiring him to give over
his military employment, Acts x.; he continued in it when religious,
ver. 2; he sent to Peter
στρατιώτην εὐσεβῆ, `a devout soldier of them
that waited on him continually., So Christ commendeth the centurion, without disallowing his office; so Paul used a band of soldiers
against the treachery of the Jews; all which instances yield probable
arguments. (4.) It may be proved lawful by such reasons and consequences as do well suit with the analogy of faith and the intent of
the scripture. Christ came not to destroy communities. Now war
is the solemn instrument of justice, the restraint of vice and public
insolences, the support of a body politic against foreign invasions and
domestic rebellions. It were against the interest of all government to
deny them this power to resist and withstand the insolences of
foreigners or the mutinies of subjects.`Hoc et ratio doctis, et necessitas barbaris, et mos gentibus, et feris natura ipsa
praescripsit, ut omnem semper vim quacunque ope possent, a corpore, a capite, a vita sua
propulsarent.,—Cic. Orat. pro Milone. They are higher powers,
ordained for God to resist evil, Rom. xiii. 4; that is, for the punishment of vice, which cannot be done without war many times, as
in the story of the book of Judges, chap, xx., and with us now:
we are bidden to give all necessary supports to them that are in
authority for the maintenance of justice, Mat. xxii., `Give to Caesar,
&c., and Rom. xiii. 6, 7. (5.) There is so little in scripture about it,
because nature of itself is prone to such cruel and violent remedies, it being revengeful and ambitious. You shall see in all such like
cases, where man is very ready to practise, the scripture is very sparing in licensing or requiring. We all desire to sin
cum privilegio,
with a warrant from heaven; and to say as those in the prophet, `Thou
hast deceived us, Jer. iv. 10; or this we do by divine warrant. Therefore the scripture in many matters useth great silence and reservation,
lest, by frequent injunctions, it draw out our natural cruelty and revenge, which it seeketh everywhere to restrain. (6.) There are several other reasons why Christianity should be so sparing in directions
and alterations concerning war. Partly to take off the scandal of being
a makebait, the usual consequent of the gospel being a sword through the
corruption of the world. Partly to keep people patient, and in a peaceable
cohabitation, as long as equity and common safety may permit, and that there may be an exercise for faith, expecting the
recompenses of God for all the wrong done to us; and of thankfulness, for
giving for Christ's sake. Partly to restrain cruelty and delight in
war. That is a character of profane men, how lawful soever the quarrel may be: Ps. lxviii. 30, and cxx. 7, `They are for war, &c. It is a
barbarous and beastly disposition.`Quem discordiae, quem caedes civium, quem bellum civile delectat, eum ex numero hominum, ex finibus humanae naturae exterminandum puto.,—M. Tull. Cic. Philip. 13. Partly to show that peace must
not be broken but upon urgent necessity. Every discontent with present affairs will not warrant so desperate a remedy; a thing so highly
penal and afflictive should be the last refuge. Partly to prevent un
lawful wars. But you will say, What wars are unlawful? I answer—To make a war lawful there must be a concurrence of several things:
there must be offensio patientis, the merits of the cause—jurisdictio
judicantis, the warrant of authority—intentio finis convenientis, the
uprightness of intention—and aequitas prosequentis, the form of prosecution. (1.) When there is not a good cause, the assailed may cry,
as David, `Lord, they hate me without a cause., Every slight pretence will not warrant it, nor every real cause, till other means are
tried; for war, being the highest act of vindictive justice, must never be
undertaken but upon weighty reasons. It is good to look to this circumstance; if
the cause be good, and you are moved with other particular reasons, you sin. (2.) When there is no good authority to
warrant it. The power of the civil sword is committed to magistracy,
though for the people's good: it is not for every one that is discontented
with the present government to take up arms at pleasure; that layeth
a ground of all disorder and confusion. But now what authority is
necessary may be gathered from the particular constitution of every
kingdom: distinct societies have their distinct forms and administrations; in most, the supreme power doth not consist in one, but more
persons. (3.) When there is not a right end in those that raise the
wars, and in all that engage in it, which must be not only the glory
of God in the general, but those particular civil and righteous ones
which are proper to war, as the just defence of the community, or the
punishment of such enormous offences as cannot otherwise be redressed.
In short, the end of all war should be a righteous peace; not to en
large territories, to revenge affronts, to weaken a growing power;Therefore Alexander was called Totius orbis praedo—the public robber of the world. not to feed a desire of gain, not to give vent to pride by a discovery of our
force and puissance, not to royl the waters that we may fish the better,
not to work public changes and innovations for the accomplishing of
such things as our covetousness and ambition desireth; not for honour,
pay, but in obedience to the higher powers, and a sense of the common good. (4.) When it is not managed in a righteous way, as with
cruelty and oppression. Before engagement there should be treating,
Deut. xx. 10, they were first to `proclaim peace;, so 2 Sam. xx. 18, `They shall ask at Abel, and so make an end.,
We should not run
upon one another like beasts, not staying for any capitulations. In
the battle you must shed as little blood as possibly may be; after the
battle you should take nothing from the vanquished but the power of
hurting. Briefly, nothing should be done but what suiteth with the
just ends of the war, nothing that violateth the law of nature or nations.
Many things might be spoken to this purpose, but I would not
dwell upon the discourse. One scruple I shall but touch upon, and
that is, whether religion be to be defended with arms or no? I
answer—Spiritual things are best defended with spiritual weapons.
Christ's warfare is not carnal; but yet sometimes the outward exercises of religion and worship may be established and secured by laws;
and among other privileges and rights, the liberty of pure worship
may be one, which, if it be invaded by violence, may be defended with
arms. So a magistrate may arm his subjects against an invading
idolater. The estates of a kingdom may maintain their religion
against the tyranny and malice of the prince, if, after faith given to
maintain the laws and the religion established, he should go about to
violate it: but if the prince be absolute, and not under former obligations, we have no other remedy left but prayers, and tears, and
meek defences.
Out of all you may learn—(1.) Not to cry up a confederacy with
every one that crieth up a confederacy. Wars may easily be unrighteous,
and it is dangerous to come under the guilt of it. Here we walk upon
the brink; it is the most solemn and severe act of vindicative justice,
and therefore must not be undertaken slightly. (2.) If we may so
many ways sin in war, what cause have we to be humbled, if any of
us have been guilty of an undue concurrence to so great an evil,
either by irregular engagement, or perverse intentions! The more
universal the influence or sad consequences of a sin are, the more
grievous should it be in the remembrance; besides the hurt done to
our own souls, there is a wrong to others.
Quest. 2. The next question is, Whether lusts war in the heart of a
godly man? The occasion of doubting is, because he writeth to Christians, and saith,
`Lusts that war in your members., And Peter writing to the same saith, `Abstain from fleshly lusts, &c., 1 Peter ii. 11.
Ans. I answer—Yes. The life of a Christian is a wrestling, conflicting estate; there is a double nature in the best,
`flesh and spirit,
Gal. v. 17. We carry an enemy in our bosoms; the Canaanite is not wholly cast
out. It was a good prayer of him that said, `Lord deliver me from one evil man,
and it shall suffice, meaning himself.`Libera me a malo homine, a meipso., Flesh and spirit, like the twins in
Rebecca's womb, they war and struggle; yea, lusts stir and rage more in a godly heart, to sense and feeling,
than in a wicked. `When the strong man keepeth the house, the
goods are in peace, Luke xi. 21. There is no stir; wind and tide
goeth together. Conviction may sometimes awaken drowsy lusts,
otherwise all is still and quiet; but usually there is more trouble with
Bin after conversion, especially presently upon conversion. A bullock
is most unruly at first yoking, Jer. xxxi. 18; and green wood, as soon
as it beginneth to be fired, casteth much smoke. The devil rageth
when he hath but a short time, Rev. xii. 12. And the like you must
expect, though in a less degree, in all the duties of holiness. When
Joshua came before the Lord, `Satan was at his right hand ready to
resist him, Zech. iii. 1. Since the fall it is some evidence of grace
to find this contrariety; since the admission of sin, grace is more discerned by the combat than by the absolute victory.
But you will say, How doth this war in a godly man differ from
that in a wicked man? The ground of inquiry is, because condition
and common illumination may make wicked men hate some sins:
there is in them a war between the natural light of conscience and
sensual courses, and their hearts will reproach them for gross sins or
gross neglects.
I answer—(1.) There is a great deal of difference. Partly in
regard of the grounds. A gracious man opposeth sin as it crosseth God's
holiness, a wicked man as it crosseth God's justice; the one saith, God hateth
this, the other saith, God will punish this; the one worketh out of a principle
of love, the other of fear: the one hateth sin as defiling, the other as
damning; the one as disabling him for good, Rom. vii. 18; Gal. v. 17, the other
because of incommodity and sensible inconvenience; otherwise they can brook sin
well enough; he doth not oppose sin as it interrupteth his communion with God. A
wicked man careth not to be with God, so he might be securely without him. In
short, in a godly man the two seeds and natures are opposite, but in the wicked
there is only some foreign awe impressed upon the conscience, and his dislike is
rather from a present anger than a settled hatred. (2.) Partly in regard of the
manner. In the one, sin is opposed voluntarily, willingly, readily, because he
hateth sin and loveth the commandment; in the other, God's restraint is more
grievous than corruption: `The carnal mind is enmity to the law of God., Rom.
viii. 7. They snarl at the restraint, they would be `willingly ignorant, 2
Peter iii. 5. A child of God doth the evil that he hateth, but resistance in
wicked men is nothing but the rising of a carnal will against an enlightened
understanding. (3.) Sometimes in regard of the help. In the one the Spirit
warreth against the flesh; in the other, most commonly flesh against flesh; as
our fathers drove out the Picts by the Saxons, so they extrude one lust by
another. A godly man riseth against sin upon such considerations as the Spirit
suggesteth: `How can I do this wickedness, and sin against God?, Gen. xxxix. 9;
but a wicked man is mostly moved by carnal considerations. (4.) Partly in regard
of the extent. A godly man's resistance is universal; he hateth sin as sin;`A quatenus ad omne valet consequentia.,
and true hatred is πρὸς τὰ γένη, against the whole kind:Arist. Rhet. Ps. cxix., `I
hate every false way., A wicked man hateth some gross and staring sins; others, which are
plausible and profitable, are reserved as a sweet morsel under their
tongues. The hatred of a godly man is perpetual and irreconcilable;
that of a wicked man may be pacified; he distasteth sin when conscience is roused. A man's heart riseth against a sword when it is
drawn against him, but after it is laid down he will take it up; that
resembleth a wicked man's resistance. A man's heart riseth against
a toad, so that he will not touch it dead or alive; that resembleth the
natural and constant enmity that is between a gracious heart and sin.
(5.) In regard of the effects. A gracious soul is more humbled
and cast down: Rom. vii., `O wretched man that I am, &c. It
putteth him upon humble and pious addresses to God by prayer, and
maketh him more jealous and watchful over his own heart; but a
convinced man loseth ground conflicting with sin in his own
strength; by his own thoughts he cometh at length to lose all awe
and fear.
Ver. 2. Ye lust, and have not: ye kill, and desire to have, and
cannot obtain: ye fight and war, yet ye have not, because ye ask
not.
In the context the apostle applieth himself to the cure of carnal
desires; he hath mentioned one effect in the 1st verse, inward and
outward trouble, both in the world and in our own members; he
now cometh to another argument, the dissatisfaction and successlessness of those endeavours which come from lust, they distract the head
with cares, and engage the heart in sins, and all to no purpose.
Ye lust,
ἐπιθυμεῖτε, ye desire; but usually it is taken, in an ill
sense, for inordinate and passionate desires; therefore it is well rendered ye lust.
And have not.—It may be taken two ways; either you never
obtained, or have now lost: male parta male dilabuntur—ill means
seldom arrive to possession, or, it, they do, possession is soon lost.
Grotius supposeth the apostle intimateth the great want and dearth
they sustained in the days of Claudius, Acts xi. 28; all their violent
practices could not secure them against the inconveniences of those
times. There is somewhat a like expression with this, Prov. xiii. 4, `The soul of the sluggard desireth, and hath nothing.,
But there
the word speaketh of empty wishes and lasy velleities, here of passionate desires; there of the soul of the sluggard, here of the soul of
the covetous.
Ye kill.—Calvin, Beza, Cajetan, Erasmus, and others, read
φθονεῖτε,
ye envy, though most Greek copies read as we do,
φονεύετε, ye kill.
The other reading was the rather embraced, because the charge
seemed harsh, to say, `ye kill, when, in the received exposition, the
wars here mentioned were only private contentions and lawsuits.
But we cleared it before, that wars is here taken properly; and therefore are
not urged with this inconvenience, and need not understand it, as Œcumenius doth, of spiritual killing, as if the sense were,
ye kill your own souls; or of interpretative murder, mentioned 1 John
iii. 15; but may expound it in the usual and received import of the
word, covetousness going as high as murder; as 1 Kings xxi. 1, 2, and
Prov. i. 19, `Every one that is greedy of gain taketh away the life of the owners thereof., In those public tumults, occasioned by their
rapine and avarice, many were slain.
And desire to have,
καὶ ζηλοῦτε, ye emulate, or are given to envy.
The word is sometimes taken in a good sense: 1 Cor. xiv. 2, `Forasmuch as ye are
emulous of spiritual gifts;, the word is
ζηλοῦτε. There
is a good emulation when we strive to imitate them that excel in
virtue, or to go beyond them; but there is also a carnal emulation,
which chiefly respecteth outward enjoyments, and noteth a grief that
any should enjoy any outward excellency equal with us or beyond us,
and a strong covetous or ambitious desire of appropriating that excellency to ourselves. In the first there is malice, in the second covetousness:
we take it chiefly for the latter act of emulation, and therefore render it, `ye
desire to have.,
And cannot obtain, οὐ δύνασθε ἐπιτυχεῖν.—The word is emphatical,
ye cannot arrive to happiness; that is, either to their happiness whom
ye thus envy or emulate, or else to the happiness you fancy, carnal
desires being either disappointed, or else increasing with enjoyment;
it is a distemper that will not be satisfied. The language of lust is
give, give; it is an appetite without bound or measure. If we had one
world, yet we are not happy, we would covet another: carnal desire
is a gulf that is never filled up.`Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus,
inspicimus; non in id quod est, sed quod appetitur intenti.,—Seneca de Benif.,
lib. iii. cap. 3. Enjoyments seem little, because
there is still so much in hope; like children, that greedily desire a
thing, and when they have it despise it; or like drunkards, who are
always pouring in, yet do not quench, but inflame the appetite. See
Eccles. iv. 8, and v. 10. Well may it be said, then, `ye cannot obtain., Carnal men possess much, but have nothing.
Ye fight and war, and yet ye have not; that is, though their
violence and carnal desires had broken out so far as public insurrections and tumults, yet still they were at a loss.
Because ye ask not; that is, you do not use the lawful means of
prayer. But how can it be said, `ye ask not, since in the next verse
he saith, `Ye ask, and receive not, because ye ask amiss,? I answer—(1.) Possibly here he may task one abuse, there another; here that
they hoped to help themselves by their own endeavours without
prayer, there that their prayers were conceived to a carnal purpose.
(2.) Because prayers not conceived in a humble and holy manner
are no prayers; lust's prayers are no prayers, eructations of lusts, not
spiritual supplications; a howling, Hosea vii. 14, which God regardeth
not.
Obs. 1. Lustings are usually disappointed: `Ye lust, and have
not., God loveth to cross desires when they are inordinate; his hand
is straitened when our desires are enlarged. Sometimes out of mercy.
It is a blessing to meet with disappointment in the ways of sin; you
cannot have a worse judgment then to have your carnal desires filled
up. O unhappy men, whom God leaveth to themselves without
restraint! Prov. xiv. 14, `The backslider in heart shall be filled
with his own ways, and a good man shall be satisfied from himself.,
The cursed apostate shall have enough of honours, and pleasures, and preferments. It was a mercy to the church to be disappointed:
`She
shall follow after her lovers, but shall not overtake them; she shall
seek them, but not find them;, then `she shall think of her former
husband, &c. Hosea ii. 7. Prosperous and successful wickedness
encourageth a man to go on in that way; some rubs are an advantage.
What we desire with greediness we enjoy with surfeit. To disappoint
and check our lust, God in mercy fenceth up our way with thorns.
Sometimes in judgment, that he may torment men by their own lusts;
their desires prove their just torture. The blood heated by intemperance, and the heart enlarged by desire, are both of them sins that
bring with them their own punishment, especially when they meet
with disappointment. Amnon and Ahab were both sick, the one with
lust, the other with covetousness.
Use 1. Learn, then, that when the heart is too much set upon any
thing, it is the ready way to miss it. Rachel's desires of children
made her the more barren. The fool talked of bigger barns, and that
night his soul was taken away. When you forget to subject your
desires to God's will, you shall understand the sovereignty of it.
When the heart is strongly set upon a thing, there is no reservation of
God's good pleasure. We say, I will; and God saith, I will not. We
will have such a thing: `I will go after my lovers, as if we were
petty gods. God will have his will against your wills: `I will fence
thy way with thorns:, there is an implicit and interpretative contest
between us and God. Again, when desires mistake in their object,
they miss of their, end. God cannot endure that the same affection
should be lavished on outward things which is only proper to himself
and his grace: `violence, would become `the kingdom, Mat. xi. 12.
When Amnon is as sick for Tamar as the spouse is for Christ, it
begetteth a jealousy. Affections should rise according to the worth of
the object: `Labour not for the meat that perisheth, but the meat
which endureth for ever, John vi. Your industrious desires would
become a better object; your strength should be laid out for everlasting bread; that is a labour without sin, and without disappointment.
Use 2. Be not always troubled when you cannot have your will;
you have cause to bless God. It is a mercy when carnal desires are
disappointed: say, as David, 1 Sam. xxv. 32, `Blessed be the Lord
God of Israel, that sent thee to meet me this day., Your hearts have
been set on great estates, and you thought, with the fool in the Gospel,
of enlarging your barns and exalting your nest, and of a sudden God
came in and blasted all these carnal projects. Bless God for such
providences: how secure, or sensual, or carnal would your spirit have
been else! It was a mercy that `the world was crucified `to Paul,
as well as Paul `crucified to the world, Gal. vi. 14. So when you
have been crossed in the pursuit of some lust or uncleanness, you may
afterward kneel down and adore the wisdom and seasonableness of
such providences. Possidonius in the life of Austin hath a memorable
history. He being to visit a place, with his guide mistook the way,
fell into a bypath, and so escaped the hands of some bloody Donatists
that lay in ambush to take away his life. God may lead you beside
your intentions to avoid some dangerous sins that would else have destroyed your souls: Hosea ii. 6, `I will hedge up her way with
thorns., Some cross providences may be a hedge to keep thee from
further misery.
Use 3. It teacheth you what reflections to make upon yourselves in
case of disappointment. When we miss any worldly thing that we
have desired, say, Have not I lusted after this? Did not I covet it
too earnestly? Absalom was the greater curse to David because he
loved him too much. Inordinate longings make the affections miscarry. Observe it, those objects seldom prove happy that have too
much of our hearts. We find it often that men of great care are
successless; they turn and wind hither and thither, and are still like a
door upon the hinges, in the same state and case: Ps. cxxvii. 2, `It
is in vain to rise early, and go to bed late, and eat the bread of
sorrows., A carking industry may be in vain and to no purpose;
the success of human endeavours lieth in God's blessing and concurrence; it is the prerogative he hath reserved to himself; he keepeth
it as a bridle over mankind, to keep them in obedience, duty, and
dependence. Providence doth sometimes wean us from lust to grace,
and showeth us that a blessing is sooner had by faith than worldly
care: Ps. xxxix. 6, `Surely every man walketh in a vain show; heapeth up riches,
and knoweth not who shall gather them., Man goeth and cometh, and tosseth to and
fro, and is gathering of riches, and increaseth the heap, and God of a sudden
scattereth all. How often have you seen a covetous, carking man, like a mill-horse,
still going round, and yet always in the same place?
Obs. 2. That where there is covetousness there is usually strife,
envy, and emulation. Ἐπιθυμεῖτε, ye lust;
φονεύετε, ye kill;
ζηλοῦτε, ye emulate; these hang in a string. As there is a connection
and a cognation between virtues and graces—they go hand in hand—so there is a link between sins, they seldom go alone. If a man be a
drunkard he will be a wanton; if he be covetous he will be envious.
Christ cast out seven devils out of one Mary Magdalene, and another
man was possessed with a legion. When the heart is brought under
the power of any sin, it lieth equally obnoxious to all sin. Covetousness may be known by its companions, strife, envy, and emulation:
Rom. i. 29, `With covetousness, maliciousness, full of envy., Self-love is the root of all the three; it maketh us covet and desire what
is good and excellent, and it maketh us envy that others should enjoy
it; and then to break all bonds of duty and charity that we may wrest
it from them. A covetous man is a full wicked man; he enlargeth
his desires for himself, but is much straitened towards others; his
eye is evil when God's hand is good. We often meet with strange
compounds and prodigies of vice and sin: 2 Tim. iii. 2, `Covetous,
proud, boasters, lovers of themselves, &c. It is said of Catiline that
he was monstrum ex variis diversisque et inter se pugnantibus naturis
conflatum, a compound and bundle of warring lusts and vices; so are
many wicked men a composition of many sins, which seem to differ
in their essence, but spring from the same root of corruption.
Obs. 3. From that ye lust, ye kill, ye fight and war.—It is lust and
covetousness that is most apt to trouble neighbourhoods and vicinities.
Solomon saith, Prov. xv. 27, `He that is greedy of gain troubleth his own house;, we may add, yea, and all the houses near him; he is
truly `the troubler of Israel., Man is by nature a sociable creature,
fit for commerce.`Ἄνθρωπος ἐν φύσει ζῶον πολίτικον.,—Arist. Pol., cap. 1. A covetous man is a wen of the body politic, not
a member. A wen, by sucking the nourishment that is due to other
parts, groweth monstrous and ugly in itself, and robbeth the body;
so he being altogether for private gain, perverteth that which is the
cement of all confederacies and societies—a care of the commonweal.
Bodies are preserved when `the members care for one another:, 1 Cor. xii. 24. But this is not all. Covetousness is a base affection,
that will put a man upon the basest and most unworthy practices;
men given to it trouble their families by exacting all their labours,
and trouble human societies by unjust contentions; they quarrel with
those that possess that which they covet. Ahab spilt Naboth's blood
for his vineyard's sake. They promote public changes and innovations, that they may feather their nests with the common spoils.
Besides all this, they bring down God's judgments upon their people:
Achan's covetousness troubled whole Israel, Josh. vii. Especially if
high in place and honour; as when magistrates build their own
houses upon others, ruins, and purchase large revenues and estates
with the public purse, or detaining the hire of the poor. See
Jer. xxii. 13. Well, then, no wonder that covetous men meet with
public hatred and detestation; they are not only injurious to God,
but human societies; they are a sort of men that are neither moved
with arguments of nature or grace. It is a character of a bad spirit,
Luke xviii. 2, that `he neither feared God nor regarded man., These
two restraints God hath laid upon us—his own fear to preserve
religion, and the shame of the world to preserve human societies.
Now some men are moved with neither. It was a character of the
Jews in their depravation, 1 Thes. ii. 15, `They please not God, and
are contrary to all men;, they agree with none but themselves. So
elsewhere it is said, 2 Thes. iii. 2, `Unreasonable men, that have not
faith;, neither grace, nor good nature, nor faith, nor reason. So
Lactantius saith of Lucian, Nec diis nec hominibus pepercit, he
spared neither God nor man. Covetousness maketh men of such a
harsh and sour disposition. Towards God it is idolatry; it robbeth
him of one of the flowers of his crown, the trust of the creature; and it is the
bane of human societies. Why are men's hearts besotted with that which is even
the reproach and defamation of their natures?
Obs. 4. That lust will put men not only upon dishonest endeavours,
but unlawful means, to accomplish their ends, killing, and warring,
and fighting, &c. Bad means will suit well enough with base ends;
they resolve to have it, rem, quocunque modo rem; any means will
serve the turn, so they may satisfy their thirst of gain: 1 Tim. vi. 9, `They that will be rich fall into temptations and a snare;, Prov. xxviii. 20,
`He that hasteth to be rich shall not be innocent., If God will not enrich them, Satan shall;`Flectere, si nequeo superos,
&c. and what they cannot get
by honest labour they make up by the deceitful bag. Learn, then,
what a tyrant lust is; if God doth not bless us, it maketh us go to the devil. And again, know that that is rank lust which putteth you
upon dishonest means.
Obs. 5. From that ye lust, and have not; and again,
ye kill and
emulate, and have not; and again, ye fight and war, and have not.—That do wicked men what they can, when God setteth against them,
their endeavours are frustrate. Let them try all ways, yet still they
are disappointed: Ps. xxxiii. 10, `He maketh the devices of the
wicked to be of none effect., God will not let his creatures to be too
hard for him in all strifes; he will overcome, and have the best of
it, Rom. iii. 4. But when doth God set himself to frustrate the
endeavours of the creature? I answer—When the creature setteth
itself to frustrate his counsels and intents. That may be done several
ways:—(1.) When we will do things in despite of providence. They
are disappointed once or twice in an evil way, yet they will try again,
as if they would have the mastery of God; as the king of Israel
would adventure the other fifty after two fifties were destroyed,
2 Kings i.; Pharaoh would harden his heart after many plagues;
Balaam would smite his ass three times, Num. xxii. 25, and after
that he would build altar upon altar to curse Israel. (2.) When men
seek by carnal policies to make void God's promises or threatenings.
God had said, `I will cut off Ahab's posterity, To avoid this he
falleth a-begetting of children; he had seventy children, that were
all brought up in seventy strong cities, yet all beheaded by Jehu.
Herod, that he might make sure work of Christ, killed all the children
of Bethlehem, and some say his own son, nursed there; whereupon
Augustus said, Melius est Herodis porcus esse quam filius—it is
better to be Herod's swine than his son: and yet Christ was kept safe:
Prov. xxi. 30, `There is no wisdom, nor understanding, nor counsel
against the Lord., He useth many words to show that all the
exquisiteness and choiceness of parts will not be able to manage the
contest against providence. (3.) When men crossed by providence
seek happiness elsewhere by unlawful acts and means, as violence,
cozenage, extortion, deceit, as if Satan could make them more
prosperous than God; see if these men do not go back in their estates;
if their families, which they seek to raise by such means, be not
ruined. The old world would build a tower, as if there were more
security in a tower than a promise, Gen. xi. 4. Many devices there
are in man's heart to compass their ends, but they are all blasted and
marked with the curse of providence. (4.) When you say I will,
without God's leave: see Exod. xv. 9; James iv. 3. Such confident
purposes and presumptions as are not subjected to God's pleasure are
seldom prosperous. (5.) By reiterated endeavours against the
church: see Isa. viii. 9, 10. They are still `broken in pieces, though
they join force to policy, combine themselves in leagues most holy, and
renew their assaults with a united strength; therefore the prophet
repeateth it so often, `Ye shall be broken in pieces, ye shall, &c.
Obs. 6. From that because ye ask not; that is, ask not God's leave
in humble and holy prayer. The note is, that it is not good to engage
in any undertaking without prayer. In prayer you ask God's leave,
and show your action is not a contest with him. The families that
call not upon God's name must needs be cursed: in their actions they do, as it were, say they will be happy without God. We learn hence—(1.) That that argument against prayer is vain: God knows our
requests already; and God's decrees are immutable, and cannot be
altered by our prayers. So argued of old Maximus Tyrius, a heathen
philosopher, and so many Libertines in our days. I answer—Prayer
is not for God's information, but the creature's submission; we pray
that we may have his leave. And again, God's decrees do not exclude
the duty of creatures and the work of second causes: Ezek. xxxvi. 37, `I will yet for this be inquired after by the house of Israel;, so Jer.
xxix. 11, 12, `I know the thoughts of peace that I have towards you,
yet ye shall call upon me, and I will hear you., (2.) That no actions
must be taken in hand but such as we can commend to God in prayer;
such recreations as we are ashamed to ask a blessing upon must not
be used; such enterprises we must not engage in as we dare not communicate to God in our supplications: Isa. xxix. 15,
`Woe unto them
that seek deep to hide their counsel from the Lord;, that is, design
their enterprises, and never inquire after the will of God, or communicate their purpose to him in prayer.
Ver. 3. Ye ask and receive not, because ye ask amiss, that ye may
consume it upon your lusts.
In this verse he anticipateth and preventeth an objection. They
might say, We do ask, and go to God (suppose) by daily prayers.
The apostle answereth, You ask indeed; but because of your vicious
intention you cannot complain of not being heard; would you make
God a servant to your lusts? For to convince them, he showeth what
was the aim of their prayers the conveniences of a fleshly life: `Ye
ask, that ye may consume it upon your lusts or pleasures,
ταῖς ἡδοναῖς.
There are several points notable in this verse; they may be
reduced to these three:—
1. That we pray amiss when our ends and aims are not right in
prayer.
2. That our ends and aims are wrong when we ask blessings for the
use and encouragement of our lusts.
3. That prayers so framed are usually successless; we miss when we
ask amiss.
Obs. 1. I begin with the first. That we pray amiss when our ends
and aims are not right in prayer. The end is a main circumstance in
every action, the purest offspring of the soul. Practices and affections
may be overruled; this is the genuine, immediate birth and issue of
the human spirit. We may instance in all sorts of actions; we know
the quality of them, not by the matter, but the end. In indifferent
things the property of the action is altered by a wrong end. To eat
out of necessity is a duty we owe to nature; to eat out of wantonness
is an effect of lust. So in all things instituted and commanded, the
end determineth the action. Jehu's slaying of Ahab's children was
not obedience, but murder, because done for his own ends. God
required it, 2 Kings x. 30; and yet God saith, Hosea i. 4, `I will
avenge the blood of Jezreel upon the house of Jehu., God required
it as a righteous satisfaction to justice. Jehu spilt it out of ambition;
therefore so many persons slain, so many murders. So in these actions of worship, they are good or bad as their end is. Speaking to God
may be prayer, if it come from zeal; it may be howling, if it come
from lust, Hosea vii. 14; then it is but a brutish cry, as beasts out of
the rage of appetite howl for the prey, or things they stand in need of.
For worship must never have an end beneath itself. We act preposterously, and not according to reason, when the means are more noble
than the end. When we make self the end of prayer, it is not worship of God, but self-seeking. All our actions are to have a reference
and ordination to God, much more the acts that are proper to the
spiritual life; it is called a `living to God, Gal. ii. 19. That is the
main difference between the carnal life and the spiritual; the one is a
living to ourselves, the other is a living to God. Now especially acts
of worship are to be unto God and for God, for there the soul setteth
itself to glorify him; and the addresses being directly to him, must
not be prostituted to a common use. Well, then, consider your ends
in prayer, not the manner only, not the object only, but the end. It
is not enough to look to the vehemency of the affections; many make
that all their work, to raise themselves into some quickness and smartness of spirit, but do not consider their aim. It is true, it is good to
come with full sails; `fervent prayer, is like an arrow drawn with
full strength, but yet it must be godly prayer. A carnal spring may
send forth high tides of affection; the motions of lust are usually very
earnest and rapid. It is not enough to look to the fluency and serviceableness of invention; carnal affections and imagination joined together
may engage the wit, and set it a-work; invention followeth affection.
It is not enough to make God the object of the prayer, but the end
also. Duty is expressed sometimes by `serving God, at other times
by `seeking God;, serving noteth the object, seeking noteth the end;
in serving we must seek, &c.
Obs. 2. The next point is, that our ends and aims are wrong in
prayer when we ask blessings for the use and encouragement of our
lusts. Men sin with reference to the aim of prayer several ways:
(1.) When the end is grossly carnal and sinful. Some seek God for
their sins, and would engage the divine blessing upon a revengeful and
carnal enterprise; as the thief kindled his torch that he might steal
by at the lamps of the altar. Solomon saith, Prov. xxi. 27, the
wicked offereth sacrifice `with an evil mind., Foolish creatures vainly
imagine to entice heaven to their lure. Balaam buildeth altars out of
a hope that God would curse his own people; and wicked men hope
by fasts and prayers to draw God into their quarrel; others seek a
blessing upon their theft and unjust practices. The whore had her
vows and peace-offerings for the prosperity of her unclean trade, Prov.
vii. 14. This was a thing which heathens condemned. Juvenal
laughed at it in one of his satires. Plato forbiddeth it in his Alcibiades. Pliny detesteth it as a stupid impudence, to profane the religion of the temples by making it conscious to unclean requests. These
impious stories of prayers commended to the Virgin Mary for a blessing
upon thefts and adulteries, which yet they say were granted because of
the devoutness of the supplicants in the psalter and rosary, are worthy
all Christians, abomination.See Dr Kinet's Apology for the Virgin Mary, lib. ii. cap. 15,
et alibi passim. (2.) When men privily seek to gratify their lusts, men look upon God
tanquam aliquem magnum, as some
great power that must serve their carnal turns; as he came to Christ,
Luke xii. 13, `Master, speak to my brother to divide the inheritance., We would have somewhat from God to give to lust; health and long life, that we may live pleasantly; wealth, that we may
`fare deliciously every day;, estates, that we raise up our name and family; victory and success, to excuse ourselves from glorifying God by suffering,
or to wreak our malice upon the enemies; church deliverances, out of
a spirit of wrath and revenge. As they were ready to `call for fire
from heaven, not knowing of what spirit they were, Luke ix. 55. So
some pray for the assistance and quickenings of the Spirit to set off
their own praise and glory, and pervert the most holy things to common uses and secular advantages. Simon Magus would have gifts
that he might be
τις μέγας, a man of great repute in his place, Acts
viii. 9. The divine grace, by a vile submission and diversion, is forced
to serve our vainglory. (3.) When we pray for blessings with a selfish
aim, and not with serious and actual designs of God's glory, as when
a man prayeth for spiritual blessings with a mere respect to his own
ease and comfort, as for pardon, heaven, grace, faith, repentance, only
that he may escape wrath. This is but a carnal respect to our own
good and welfare. God would have us mind our own comfort, but
not only. God's glory is the pure spiritual aim. Then we seek these
things with the same mind that God offereth them: Eph. i. 6, `He
hath accepted us in the beloved, to the praise of his glorious grace., Your desires in asking are never regular but when they suit with
God's ends in giving. God's glory is a better thing, and beyond our
welfare and salvation. So in temporal cases. When men desire outward provisions merely that they may live the more comfortably, not
serve God the more cheerfully. Agur measureth the conveniency and
inconveniency of his outward estate, as it would more or less fit him
for the service of God: Prov. xxx. 8, 9, `Not poverty, lest I deny
thee; not riches, lest I forget thee., So in public cases of church
deliverance, when we do not seek our own safety and welfare so much
as God's glory: Ps. cxv. 1, `Not to us, not to us, &c.; that is, not for
our merits, not for our revenge, our safety, but that mercy and truth
may shine forth.`Effice quicquid novisti nomini tuo honorificum.,—Junius in locum.
But you will say, May we not seek our own good and benefit?
I answer—Not ultimately, not absolutely, but only with submission
to God's will, and subordination to God's glory. The main end why
we desire to be saved, to be sanctified, to be delivered out of any danger, must be that God may be honoured in these experiences, in
comparison of which our own glory and welfare should be nothing: `Not
to us, not to us, &c.
But you will say, How shall we know that God's glory is the utmost
aim? A deluded heart will pretend much.
I answer—You may discern it: (1.) By the work of your own thoughts.
The end is first in intention and last in execution, therefore the heart
worketh upon it. Now, what runneth often in the thoughts? When you pray against
enemies, do you please yourself with suppositions and surmises of revenge, or
hopes of the vindication of God's name?
So in prayers for strength and quickening, do not you entertain your
spirit with whispers of vanity, dreams of applause, and the echoes and
returns of your own praise? or enchant your minds with the sweet
music of public acclamations? By these inward and secret thoughts
the soul falleth out after carnal success and advantage. (2.) By the
manner of praying—absolutely for God's glory, but in all other things
with a sweet submission to God's will: John xii. 27, 28, `Save me
from this hour; for this cause came I to this hour. Father, glorify
thy name., Christ is absolute in that request, and so receiveth an
answer. It is enough to a gracious heart if God will glorify his own
name. But now carnal aims make the spirit impetuous and impatient
of check and denial. They are all for being saved from this hour.
Rachel must have children or die. When the heart is set upon
earthly success, or pleasure, or comfort, they cannot brook a denial.
(3.) By the disposition of your hearts. When prayers are accomplished, when we do not ask for God's glory, we abuse mercies to
revenge, luxury, excess. Lust is an earnest craver, but when it receiveth any comfort it consumeth it in ease and pleasure. We deceive
ourselves with notions. The time of having mercies is the time of
trial.
But how shall I do to get my ends right in prayer?
It is a necessary question; nothing maketh a man see the necessity
of the divine help and concurrence to the word of prayer so much as
this. To act for a holy end requireth the presence of the Spirit of
grace; supernatural acts need supernatural strength. It is true in
these inward productions `that which is of the flesh is flesh;, water
cannot rise higher than its fountain; bare nature aimeth at its own
welfare, ease, and preservation; therefore go to God; beg uprightness—it is his gift as well as other graces. The help that we have from the
Spirit is to make requests κατὰ Θέον, `according to the will of God;,
or, as it is in the original, `according to God., Rom. viii. 27; that is,
to put up godly requests for God's sake. Besides, there should be
much mortification; that which lieth uppermost will be soonest
expressed: `Out of the abundance of the heart the mouth speaketh.,
God's people are ready in holy requests, because their hearts are
exercised in them: Ps. xlv. 1, `My heart inditeth a good matter, &c. Worldly cares, worldly sorrows, worldly desires, must have vent.
Vessels give a sound according to the metal they are made of.
Hypocrites will howl for carnal comforts. Beat away these carnal
reflections when they rush into your minds: Abraham drove the fowls
away, Gen. xv. When you feel the heart running out by a perverse
aim, disclaim it the more solemnly: `Not to us, not to us, &c.
Obs. 3. That prayers framed out of a carnal intention are usually
successless. Prayers that want a good aim do also want a good issue.
God's glory is the end of prayer and the beginning of hope, otherwise
we can look for nothing. God never undertook to satisfy fleshly
desires. He will own no other voice in prayer but that of his own
Spirit: Rom. viii. 27, `He that searcheth the heart knoweth the mind
of the Spirit., What is a fleshly groan? and what is a spiritual groan^?
A carnal aim expressed is but a supplication with a confutation; it is
the next way to be denied. Spiritual sighs and breathings are sooner heard than carnal roarings: they that cannot ask a mercy well,
seldom use it well: in the enjoyment there is more temptation.
Usually our hearts are more devout when we want a blessing than
when we enjoy it; and therefore when our prayers are not directed to
the glory of God, there is little hope that when we receive the
talent we shall employ it to the Master's use. Besides all this, prayers
made with a base aim put a great affront and dishonour upon God;
you would make him a servant to his enemy: Isa. xliii. 24, `Ye made
me to serve with your iniquities., We would commit sin, and we
would have God to bless us in it. It is much you should be servants
of sin, but that you should make God administrum peccati, a fellow-servant, and yoke him with yourselves in the same servility, it is not
to be endured. Well, then, it teacheth us what to do when our
prayers are not granted; let us not charge God foolishly, but examine
ourselves: Were not our requests carnal? suppose you prayed for
quickening, and God left you to your own deadness, did not your heart
fancy your own praise? If for safety, you would live in ease, in
pleasure; if for an estate, you were pleasing yourself in the suppositions of greatness and esteem in the world.
O brethren! as we mind
success, let us not come to God with an evil mind; holy desires have
a sure answer, Ps. cxlv. 19, and x. 17.
Ver. 4. Ye adulterers and adulteresses, know ye not that the friend
ship of the world is enmity with God? whosoever therefore will be a
friend of the world, is an enemy of God.
Because they were so overcome with worldly lusts that their very
prayers and devotionary acts looked that way, he cometh to show the
danger and heinousness of these lusts. The arguments of this verse
are two—(1.) They will make you commit adultery; (2.) They will
make you enemies to God.
Ye adulterers and adulteresses.—This must be understood spirit ually, as appeareth by the following words and the drift of the context, which
is to inveigh against those lusts and pleasures which inveigle the soul and
withdraw it from God. Now these are spiritual adulterers whom the love of the
world alienateth and estrangeth from the Lord. The metaphor is elsewhere used,
Mat. xii. 39, and xvi. 4, `This evil and adulterous generation.,
Know ye not.—He appealeth to their consciences; it is a rousing
question. Worldly men do not sin out of ignorance so much as
incogitancy; they do not consider.
That the friendship of the world.—By
ἡ φιλία τοῦ κίσμου he understandeth an emancipation of our affections to the pleasures, profits,
and lusts of the world. Men study to please their friends, and they
are friends of the world therefore that seek to gratify worldly men
or worldly lusts, and court outward vanities rather than renounce
them; a practice unsuitable to religion. You may use the world, but
not seek the friendship of it. Those that would be dandled upon the
world's knees, lose a friend of Christ. As to instance, in pleasing the
men of the world, Gal. i. 10, `If I yet please men, I were not the
servant of Christ., So for gratifying of worldly lusts; we may use
the comforts of the world, but may not serve the lusts and pleasures
of it: that is a description of the carnal state, Titus iii. 3.
Is enmity with God.—When you begin to please the world you
wage war against heaven, and bid open defiance to the Lord of hosts;
the love of God and care of obedience is abated just so much as the
world prevaileth in you. There is a like expression Rom. viii. 7,
`The carnal mind is enmity against God;, averse and adverse. So
doth the world not only withdraw the heart from God, but oppose
him. A man can hardly serve two masters, though of the same
judgment; but God and the world are opposite masters, they command contrary things: 1 John ii. 15,
`If any man love the world, the
love of the Father is not in him;, Mat. vi. 24, `Ye cannot serve God
and mammon., They that match covetousness with profession seek to
reconcile two of the most unsuitable things in the world.
Whosoever therefore.—General truths must be enforced by
applicative inferences, and so they fall directly upon the soul: Job v. 27, `So
it is, hear it, and know it for thy good.,
Will be the friend of the world.—Βουληθῆ noteth the aim and
serious purpose. All do not find the world to favour them; do what
they can, `the world is crucified to them;, but they are not as Paul
was, `crucified to the world, Gal. vi. 14. Therefore the scripture
taketh notice not of what is in the event, but the aim. Besides, the
serious purpose and choice discovereth the state of the soul; he is also
absolutely a worldly man that will be a friend of the world. So 1
Tim. vi. 9, οἵ βουλόμενοι πλουτεῖν, `they that will be rich., In
heavenly matters the deliberate choice and full purpose discovereth
grace: Acts xi. 23, `That with purpose of heart they would cleave to
the Lord., Therefore Christians should look to their purpose and aim.
What is it? What do you give your minds to? When a man setteth
himself to grow rich, to lay up treasures upon earth, he is a worldly
man; as when he giveth his heart and mind and whole man to do
what God requireth, whatever cometh of it, he is a true servant of the
Lord. To this purpose are those speeches of Solomon: Prov. xxiii. 4, `Labour not to be rich;, that is, do not give up thy heart and
endeavours to find out and follow all ways to increase thy wealth and
estate: so Prov. xxviii. 20, `He that maketh haste to be rich, &c.,
hath set up that for his purpose. Now this purpose of the soul may
be known, partly by a resolute carrying on the end without weighing
the means and consequences; partly by the diligence and earnestness
of the spirit. When the end is fixed, we are patient of all labour, but
impatient of check and disappointment.
Is the enemy of God.—Actively and passively; it maketh a man
hate God, and to be hated by God. Duty will either make us weary
of the world, or the world will make us weary of duty. The children
of God have experience of the one, and hypocrites of the other.
The points, besides those observed in the exposition, are
these:—
Obs. 1. That worldliness in Christians is spiritual adultery. It dissolveth the spiritual marriage between God and the soul; of all sins
it is most unsuitable to the marriage-covenant, the covenant of
grace, wherein God propoundeth himself to be `all-sufficient, Gen.
xvii. 1. We have enough in God, but we desire to make up our happiness in the creatures; this is plain whoring: Ps. lxxiii. 27, `Thou
hast destroyed all them that go a whoring from thee;, that is, those which sought that in the world which is only to be found in God.
There are degrees in this whoredom. You know there may be adultery in affection when the body is not defiled; unclean glances are a
degree of lust. The children of God may have some outrunning and
straggling thoughts: when the devil is at their elbows, the world may
be greatened in their esteem and imagination: `Happy is the people
that is in such a case, Ps. cxliv. 15; but they presently correct
themselves, and return to the bosom of God; yea, rather, `happy
is the people whose God is the Lord., In others there is a higher
degree; they settle those affections upon the world which are only due
and proper to God, as their care, delight, desire, fear, hope, which
should be kept chaste and loyal to Jesus Christ; yet there is still some
profession. As a woman that is not contented with one husband, and
yet still retaineth the colour and pretence of the first marriage: this
is in hypocrites, who divide their hearts between God and the world.
There are others who plainly leave the Creator for the creature, and
prefer the world before God, the profits and pleasures of it before
communion with him in holy duties. To let the world share with
God is an evil, but to prefer the world before God is an impiety. As
a whorish wife preferreth every one before her own husband, so do the
profane, who live as professed prostitutes: their love is wholly with
drawn from God as a husband, and their obedience from him as a
lord: they `love pleasures more than God, 2 Tim. iii. 4. Well,
then, check worldly inclinations; when 3 r our hearts are too passionately drawn forth to present comforts and contentments, or when your
thoughts are raised into too great admiration of them, or when worldly
ease and pleasure hindereth and withdraweth you from duty, or are
apt to prefer carnal satisfaction before communion with God, remember
at such time this is adultery. You are not your own, but given up to
God: 1 Cor. vi. 15, `Know ye not that your bodies are members of
Christ? And shall I take the members of Christ, and make them the
members of an harlot? God forbid., This love is Christ's; these
admiring thoughts, these pains, time, care, earnestness, they are all
Christ's; and shall I give that which is Christ's to the world? God
hath fenced us against outward adultery by fear and shame: some
countries punish it with whipping, others with death. There is baseness and danger also in spiritual adultery. There is baseness; affections are impure, so far as they are let out upon other things rather
than God: shall I be an adulterer or an adulteress to God? How will
this expose me to the scorn of men and angels? At the last day they
will come pointing, as in Ps. lii. 7, `This is the man that made not
God his strength, but trusted in the abundance of his riches!, This
is a Gadarene, that loved his swine more than Christ, that preferred a
game at cards before communion with God, a cup, a drunken meeting,
before the house of God, &c. Spiritual harlots will not be able to
look good men and angels in the face. There is danger in it too;
God is a jealous God. Whoring under the law was punished with
death: `Every one that goeth a-whoring from thee wilt thou
destroy., There is nothing provoketh the Lord so much as this, that
base things should be preferred before him.
Obs. 2. From that and adulteresses. The Syriac translation hath not this word; the vulgar hath only
adulteri, yet the Greek copies
have it. It is not usual in scriptures to speak to women; the speeches
of the apostles in their epistles are usually directed to men, therefore
it is the more notable. The note is, that women have special need
to take heed of worldly pleasures and lusts: `You adulterers and
adulteresses., Whore is a name of reproach; you cannot endure it.
Ah! be not whores spiritually, doting too much upon outward pleasure
and pomp. You are loyal to your earthly husbands; ah! be so to
Jesus Christ. Men's hearts are more usually distracted with worldly
cares, but yours are apt to be besotted with worldly pleasures; we
usually call it softness and effeminacy. The apostle speaks of some
women that `wax wanton against Christ, 1 Tim. v. 11; that is,
when they begin to renounce the inward mortification of fleshly lusts.
Remember you have a heavenly husband; let not soft delicacy so
corrupt your minds as to make you forget your duty to him: you have
a great many snares—your tenderness, others, examples, &c.
Obs. 3. That to seek the friendship of the world is the ready way
to be God's enemy. God and the world are contrary; he is all good,
and the world lieth in wickedness; and they command contrary things.
The world saith, Slack no opportunity of gain and pleasure; if you
will be so peevish as to stand nicely upon conscience, you will do
nothing but draw trouble upon yourselves. Now, God saith, Deny
yourselves, take up your cross, renounce the world, &c. The world
saith, `Wilt thou take thy bread, and thy water, and thy flesh, and
give it unto men whom thou knowest not whence they be?, 1 Sam.
xxv. 11. But God saith, `Sell that ye have, and give alms, provide
bags that waste not, &c. It were easy to instance in several such
contrarieties. We find by experience that so far as we mingle with
the world, so far are our hearts deadened and estranged from God;
and by the encroachment of worldly delights and vanities upon the
spirit, the love of God decayeth. It is a vain conceit to think we can
serve God and our lusts too. The world and grace are incompatible;
they may be together sometimes, as a rusty dial may be right by
chance. But you will be put to trial; and when God and the world
come in competition, you may see whose friendship you do desire.
When a worldly man must do the one or the other, you shall see
where his heart is; he will rather offend God than lose riches, pleasures, or preferment: he is loath to be bound up by the curt allowance
of conscience and religion; and though he would gild all with a pretence of respect to God, yet carnal reasons oversway, and he taketh the
world's part against God. Well, now, you see the enmity between God
and the world. (1.) Think of it seriously, when you are about to
mingle with earthly comforts and delights, and can neglect God for a
little carnal conveniency and satisfaction; this is to be an enemy to
God; and can I make good my part against him? He is almighty,
and can crush you. What are our feeble hands to the grasp of omnipotency? See Ezek. xxii. 14. And he is a terrible enemy
`when
he whetteth his glittering sword, Deut. xxxii. 41. Nay, if none of
all this were to be feared, the very estrangement from God is punishment enough to itself. Shall I renounce the love and favour of God,
and all commerce and communion between him and me, for a little temporal delight and pleasure? God forbid. (2.) Learn how odious
worldliness is; it is direct enmity to God, because it is carried on
under sly pretences; of all sins this seemeth most plausible. Usually
we stroke it with a gentle censure, and say, He is a good man, but a
little covetous and worldly, &c. That is enough to entitle him God's enemy. The world reckoneth sins, not by the inward contrariety to
God, but by the outward excesses and acts of filthiness; and therefore,
because covetous persons do not break out into acts foul and shameful,
they have much of the honour and respect of the world: Ps. xlix. 13, `Their way is folly, yet their posterity approve their sayings;, that is,
praise and esteem such a kind of life. Sensual persons are like beasts,
and therefore the object of common scorn; but worldliness suiteth more with carnal reason, and is a sin more human and rational: Ps.
x. 3, `They bless the covetous, whom the Lord abhorreth., The Lord
abhorreth them, but men bless them; for they do not measure sins so
much by the inward enmity, as by the outward excess. God's hatred
ariseth from his own purity, but man's from the external inconveniences of disgrace and loss.
Ver. 5. Do ye think the scripture saith in vain. The spirit
that dwelleth in us lusteth to envy?
This scripture hath been much vexed with the several expositions
of those that have dealt in it, because it doth not easily appear of what
scripture or of what spirit the apostle speaketh. Two opinions are
most worthy of regard. Some interpret it of the Spirit of God, others
of the corrupt spirit of man. Those that refer it to the Spirit of God
read it with a double interrogation, thus: `Doth the scripture speak
in vain? doth the Spirit that dwelleth in us lust to envy?, And
they interpret it thus: Do the scriptures speak in vain to this drift
and purpose to which I have spoken to you? meaning the sentences
last spoken, which are everywhere scattered throughout the word: `Doth the Spirit that is in us lust to envy?, that is, the Spirit of
God, doth it lust in such a carnal manner? Their reasons are three:—(1.) Because the sentence supposed to be in the latter part of the text
is nowhere found in scripture, and therefore some are forced to fly to
the shift of some ancient book of piety now lost. (2.) The next is,
because of that phrase, `The Spirit which dwelleth in us, which is
most properly and most usually applied to the Spirit of God, who is
given to us that he may dwell in us; but is not so proper to our corruption, which usually is not called
`a spirit, or, at least, not `a spirit
dwelling in us., (3.) The third is taken from the first clause of the
next verse, `But he giveth more grace;, which he being a relative,
must have an antecedent, and that is the Spirit of God here intended.
These are the arguments.
The other opinion, that referreth it to the wicked spirit of man,
expoundeth the place thus: `Doth the scripture say in vain?, that is,
it is not for nothing that the scripture saith: what doth it say? That
`the spirit dwelling in us;, that is, our corrupt nature. Some say
Satan—more probably the former—`lusteth to envy?, that is, is mightily
carried forth that way. To this opinion I do incline, and my reason
is, the easiness and commodiousness of the sense. The other is more
harsh and intricate: as also the suitableness of it with the scope of the apostle, which is to prove that carnal lusts are natural to us, and
do not become him that would be a friend of God; those that are
wholly carried to evil cannot be his friends. And so both text and
context runneth smoothly.
But how shall we answer the contrary arguments?
I answer thus—(1.) The first is, that this saying, `The spirit that
dwelleth in us lusteth to envy, is nowhere found in scripture. To
which I reply, that the sense of it is found in scripture, though not
the τὸ ῥῆτον, the express words; and when scripture is quoted generally, the sense is sufficient. The apostle, writing to Jews who were
versed in scripture, quoteth it generally, and at large. As also doth
Peter in many places, and so Paul: 1 Cor. xiv. 21, `In the law it is
written, With men of other tongues and other lips will I speak unto
this people., So ver. 34, `Women are to be under obedience, as also
saith the law., Now these words are nowhere in terminis, but are the
drift of many scriptures. So Eph. v. 14, `Wherefore he saith, Awake
thou that sleepest, &c., where there is a general citation. So here it
is the drift of many scriptures to speak of the corrupt nature of man,
and a wicked spirit dwelling in us; though I conceive there is a special
allusion to one place, as there is in all those other citations mentioned; and the place alluded to here is Gen. viii. 21,
`The imagination of man's heart is evil, only evil, and that continually., And though
there be no mention of envy, yet with good reason the apostle might
apply a general place to his particular purpose. (2.) The second argument is taken from the property of the phrases,
spirit, and κησεν, dwelleth, or hath taken up his habitation in us; but this may
be very fitly applied to that natural and corrupt spirit which now we
have. I have observed, that it is usual in the scripture to call the
bent and strong propension of the soul, either to good or evil, spirit;
as `we have not received the spirit of the world, 1 Cor. ii. 12. And
the phrase of dwelling in us is used by the apostle, and applied to sin,
Rom. vii. 17. Neither is there any emphasis in the word to cause it
to be peculiar to the gift of the Holy Ghost; for it only noteth promiscuously any intimate abode. (3.) The third argument is taken
from the beginning of the next verse. I answer—If you render it but `it giveth more grace, it is referred to the scriptures; if
`he giveth
more grace, it is referred to God, mentioned in ver. 4. But we shall
examine that passage when we come to ver. 6.
The points are these:—
Obs. 1. Though sin be natural to us, it is not therefore the less evil.
It is the apostle's argument against envy and lust, `The spirit that is
in us lusteth to it., Poison by nature is more than poison by accident.
We pity that which is poisoned, we hate that which is poisonous; as
we pity a dog that is poisoned by chance, but hate a toad that is
poisonous by nature. We use it as an excuse. We are sinners, and
so are all by nature. Ah! this is the greatest aggravation. So David,
Ps. li. 5, `In sin was I born, and conceived in iniquity, Lord, I have
committed adultery, and I have an adulterous heart and nature! We
should set against those sins with the more care, and be humbled for
them with the more grief, that are natural to us.
Obs. 2. From that doth the scripture say in vain? Yet it is nowhere in the same terms and words. The scripture saith that which
may be inferred from the scope of it and by just consequence. Immediate inferences are as valid as express words. Christ proveth the
resurrection not by direct testimony, but by argument, Mat. xxii. 32.
What the scripture doth import, therefore, by good consequence,
should be received as if it were expressed.
Obs. 3. Carnal persons make the scriptures speak in vain as to them:
2 Cor. vi. 1, `We beseech you, receive not the grace of God in vain;, that is, the offers of the gospel. When the word of God hath not an
answerable effect, it is to us a vain and dead letter. Oh! do not let
the scriptures, by way of comfort, counsel, or reproof, speak in vain to
you. When you meet with any moving passage, ask within yourselves,
Wherefore was this spoken in the word of God? was it spoken in vain?
or shall I make it so? &c.
Obs. 4. From that the spirit that dwelleth in us. Some understand
it of Satan, as we hinted, `who worketh in the children of disobedience,
Eph. ii. 2, but more properly of our own spirit, the bent of our carnal
hearts. Naturally we have all a wicked spirit that dwelleth in us.
We commit sin, as heavy bodies move downward, not from an impression without, but from our own spirit and nature. Oh! be the
more earnest to partake of the divine nature, and be more watchful over yourselves. Your own spirit is the cause of sin;
inward concupiscence is the worst enemy, James i. 14.
Obs. 5. From that
πρὸς φθόνον ἐπιποθεῖ, lusteth to envy, or
desireth
towards envy. A carnal spirit is strongly carried out in the ways of
sin; it desireth after it. Suspect such desires as are too vehement; pantings after earthly matters come from lust.
Obs. 6. From that to envy. Natural corruption doth most of all
bewray itself by envy. We have it as soon as we come into the world,
and it is a hard matter to leave it ere we go out of it again; children
suck it in with their milk.`Vidi zelantem parvulum, &c.—August. The devil first envied us the favour of
God, and ever since we have envied one another. The children of God
are often surprised. So Joshua, Num. xi. 29. So Peter envied John,
as excelling him in the love of Christ, John xxi. 20, 21. It is a sin
that breaketh both tables at once; it beginneth in discontent with God,
and endeth in injury to man; it is the root of hatred against godliness. They that are at the bottom of the hill fret at those that are at
the top, and men malign what they will not imitate. Wicked men
would have all upon the same level. Abel's sacrifice was better than
Cain's, and therefore Cain murdered him. Man would have his own
weaknesses lie hid under the common defects; or else out of self-love,
like the sun, he would shine alone; and thence come outrages in the
world: Prov. xxvii. 4, `Wrath is cruel, and anger outrageous; but
who is able to stand before envy?, The heat of anger is soon spent,
but envy is a settled, crooked malice, that doth but watch advantage
to destroy.
Ver. 6. But he giveth more grace: wherefore he saith, God resisteth the proud, but
giveth grace to the humble.
But he giveth more grace.—Some read it giveth, applying it to the
scripture. It giveth grace, because it offereth it, and is a means in God's hand of working it. But I rather suppose it is to be applied to
God, for it is spoken in opposition to `the spirit in us that lusteth to
envy;, and so suiteth with the scope of the context, which is to show,
that a wordly spirit is contrary to God. This clause, as thus applied,
hath been severally expounded; but because the difference is mostly
in the formality of expression, and the senses be all pious and subordinate one to another, it will not be amiss to improve them into so
many several observations.
Obs. 1. You may refer it to the context thus: `Our spirit lusteth to
envy; but he giveth more grace;, that is, we are envious, and God is
bountiful. It is usual in scripture to oppose God's liberality to our
envy, his good hand to our evil eye, Mat. xx. 15. Damascene calleth
God ἄφθονος, one without envy, because he is most liberal. The
note is, that an envious disposition is very contrary to God. God is
for communication, and we are for confinement.`Τρία ἐστιν, ἐν οἷς διαφέρων ἐστιν ὁ Θεὸς, ἐν ἰδιότητι ζωῆς, περιουσίᾳ δυνόμεως, καὶ τῷ μὴ
διαλείπειν εὐποιεῖν τοὺ ἀνθρώπους.,—Themistius. We would have all
blessings within our line and pale; we malign the good of others,
but God delighteth. in it. This may make envy odious to us; we all
affect to be like God. Our first parents greedily swallowed that bait, `Ye shall be as gods., We would be so in a cursed self-sufficiency,
why are we not so in a holy conformity? To set on this thought,
consider—(1.) God hath no need to dispense his blessings; we stand
in need of one another, the highest monarch of the meanest subject.
God was happy enough within himself before there was any creature:
Acts xvii. 25. `He needed nothing., The Trinity was not solitary; the
persons solaced themselves in one another before there was hill or
mountain, Prov. viii. 30. Now, for us to desire all good things
inclosed, whose happiness is dependent, and consisteth in a mutual communication, it must be exceeding vile. (2.) It is not only an unlikeness to God, but an injury to him; we would have him less good, and
so do not only accuse the wisdom of his dispensations, but would
straiten the goodness of his nature. Certainly, then, there is little
of the Spirit of God where there is such an envious spirit. Grace
standeth in a conformity to God, and therefore it is expressed by a
`participation of the divine nature, 2 Peter i. 4. Grace is nothing
else but an introduction of the virtues of God into the soul. Now,
God delighteth in `giving more grace;, and therefore such as are not
communicative and diffusive of their good to others, or are all for
an inclosure of blessings, or cannot rejoice in the parts, services, or
excellencies of others, have nothing at all, or very little, of the nature
of God in them.
Obs. 2. Another consideration of this clause is this: Our spirit is
strongly carried to envy, but God giveth more grace; that is,
there is enough in him to check sins that are most impetuous and
raging. There is enough in God to help the creature in its sorest
conflicts. See Mat. xix. 26, `It is impossible for a rich man to enter
into the kingdom of God; but with God all things are possible.,
Usually we measure infiniteness by our last, and bring down divine
attributes to the rate of creatures, judging of God by our own scant
ling; as if what is impossible to our endeavours were so also to the divine grace: Zech. viii. 6, `Because it is marvellous in the eyes of
the remnant of this people, should it also be marvellous in my eyes?
saith the Lord of hosts., There is more in God than there can be in
nature, and Satan is not so able to destroy as Christ is to save. Well,
then, when lusts are strong, think of a strong God, a mighty Christ,
upon whom help is laid. You cannot cure your spirits of envy, pride,
self-confidence, or vainglory; but God `giveth more grace., Sense
of weakness should not be a discouragement, but an advantage. So it
was to Paul; when he was weak in himself, he was always most strong
in Christ, 2 Cor. xii. 9, 10. Usually we vex ourselves with idle complaints: `This is a
hard saying, John vi. These are austerities
which nature can never endure, corruptions which we shall never
overcome; and so are discouraged and draw back. Oh! consider,
though nature be not only envious, but doth ἐπιποθεῖν πρὸς φθόνον, `lust to envy, yet `he giveth more grace., If there were a
will, you would not want power; the chiefest thing that God requireth of the creature is choice and will: Isa. i. 19,
`If ye be willing
and obedient, &c. All God's aim is to bring, you upon your knees,
and to take power out of the hands of his mercy.
Obs. 3. Another consideration is this: Though we are wicked and
sinful, God will make his grace abound the more; our spirit lusteth
to envy, and he giveth the more grace. Observe, God taketh occasion
many times to discover the more grace by our sinfulness. So Rom.
v. 20, `Where sin abounded, grace did much more abound., What
a wise God do we serve, that can make our sins abound to his glory!
And what a good God, that will take occasion from our wickedness
to show the more grace! It is some kind of claim, `Lord, I am a
dog, Mat. xv. 27; and if Christ died for sinners, I am sure I can
plead that `I am chief, of that number, 1 Tim. i. 15. If you have no
other plea, offer yourselves this way to God, and take hold of the dark
side of the promises.
Obs. 4. Another consideration of this place may be this: Naturally
it is thus with us, but he giveth more grace; when you are renewed
and converted to the faith of Christ, you have another manner of
spirit; you are not carried by the old envious spirit that dwelleth in
you, but by a more gracious spirit which God hath given you. Observe, the old spirit and the new spirit are quite different. You will
be otherwise by grace than what you were by nature. Conversion is
discovered by a change. Oh! what a sad thing it is when Christians are what they ever were! You should have more grace; your
word should be, ego non sum ego—I am not I now; or
nunc oblita
mihi—these were my old courses; or, as the apostle, 1 Peter iv. 3, `The time past may suffice to have walked in the lusts of the
flesh, &c.
Obs. 5. But `he giveth more grace;, that is, more for better, as
often in the scriptures. If you would seek God in a humble manner, you would be acquainted with richer matters; you would not so
envy and contend with one another about outward enjoyments. That
which the world giveth is not comparable to what God giveth; his is
more grace. So John xiv. 27, `Not as the world giveth give I unto
you., Blessings more excellent! Here we cumber ourselves with much serving, but God giveth more grace. Faith will show us
greater things than these. The main reason why men dote upon the
world is because they are not acquainted with a higher glory. Men
ate acorns till they were acquainted with the use of corn; a candle is
much ere the sun ariseth. We have not a right apprehension of
grace till we can see it yieldeth us more than the world can yield us.
Creatures give us a temporary refreshing; the world serveth its
season; but grace a full and everlasting joy.
Wherefore he saith.—How cometh in this sentence? I answer—He applieth it to his drift, which is to take them off from carnal
pursuits, and to press them to humble addresses to God; and therefore they do ill who leave it out. As Erasmus, who thinketh it only
noted at first in the margin, and put into the text by some scribe.
But to the points.
Obs. 1. God doth not only offer grace, but discover the way how we
may partake of it. Therefore `he saith, in scripture, or defineth the
way how we may apply ourselves to him. God is hearty and in good
earnest in the offers of grace; he not only offereth, but teacheth, nay,
draweth, John vi. 44, 45. Thus Christ discovereth the riches of his
grace: `All things are given me of my Father, Mat. xi. 27; then
offereth them, `Come to me, &c., ver. 28, then showeth the way, `Learn of me, &c., ver. 29. Usually the soul sticketh at this.
There is enough in Christ, but how shall I do to obtain it? God will
teach you, draw you; he is as willing to give faith as to give salvation.
Obs. 2. Again, from that wherefore he saith. Those that would
have grace must take the right way to obtain it. Not only consider
what God giveth, but what be saith. God, that hath decreed the end,
hath decreed the means. That is the reason why we have not only
promises in scripture, but directions; it checketh those that would
have the blessing, but would not use the means. Most content themselves with lazy wishes;
vellent, sed nolunt, they would have grace, but
lie upon the bed of ease, and expect to be rapt to heaven in a fiery
chariot, or that grace should drop to them out of the clouds. God,
that saith he will give grace, saith something else—that you must be
humble to receive it.
Obs. 3. Again, from the apostle's wherefore. It is an excellent
art to rank scriptures in their order, and to know wherefore everything
is spoken in the word, that we may suit absolute promises with conditional, and put every truth in its proper place, according to that
analogy and proportion that they bear one to another; as James
linketh the general offers of grace with another promise, `He giveth
grace to the humble., It is good to know truth in its frame. There
is a compages, or sweet frame, in which all truths are joined by natural
couples and connections; as the curtains of the tabernacle were
looped to one another. Indistinct apprehensions do but dispose to
error or looseness. Truths awe most when we are sensible of that
cognation or kin by which they respect and touch one another: `Mary
pondered these sayings in her heart, Luke ii. 19; the word is
συλλαβοῦσα,So in both editions. The word is, however, τμβάλλουσα. The author's argument
is not affected by the mistake.—ED. compared them one with another. A hint here and a hint there maketh men loose and careless; as when absolute promises are
not considered in the analogy of faith. Absolute promises may be our first
encouragement, but conditional promises must be our direction; they are a plank
cast out to save a sinking soul, but these show us the way how to get into the
ark. Well, then, be not contented with sermon hints till you have gotten a
pattern of sound words, and can discern the intent of God in the several
passages of scripture, that you may rank them in their order; as the apostle
here showeth the reason why God saith `he giveth grace to the humble.,
He saith.—Where doth God say so? Some difference there is about
referring this place to the right scripture from whence it is taken.
Some conceive it was a holy proverb or known sentence among the
Jews. But this cannot be. The phrase, he saith, seemeth to allude
to some passage of scripture. Some refer it to Ps. xviii. 27, `Thou
wilt save the afflicted people, and bring down the high looks:, but
that is wide; for humility here doth not imply a low, vile, and abject
condition, but a grace and disposition of the mind; and that place cited
speaketh only of saving the afflicted people of God. Many refer it to
other general places; but most probably it hath respect to Prov.
iii. 34, where it is said, `Surely he scorneth the scorners, and giveth
grace unto the lowly., The only doubt is how that `he scorneth the
scorners, is here rendered `he resisteth the proud., I answer It is
done upon good grounds: partly because scorning and contempt of
others is an immediate effect of pride; and partly because it is so
rendered by the Septuagint,
ἀντιτάττεται τοῖς ὑπερηφάνοις. And the
apostles in their citations usually brought the words of that translation, because it was much in use both among Jews and other nations.
Some suppose James alludeth to Peter, 1 Peter v. 5-8, for this is but
an epitome of that place, and written after it, and so he may assert the
divine authority of that epistle. But I rather rest in the former opinion.
God resisteth the proud, ἀντιτάττεται, standeth in battle-array, or in
direct defiance and opposition against them: the proud man hath his
tactics, and God hath his anti-tactics. The word showeth that there is a
mutual opposition between God and the proud: they bring forth their
battalia against God, and God his
battalia against them. And I do
the rather note it because in the Proverbs it is said, `He scorneth the
scorners., They slight God, and God slighteth them: `Who is the
Lord that I should fear him?, and `What is this Pharaoh?, They
stand aloof from others, and God from them: Ps. cxxxviii. 6, `He
knoweth the proud afar off., Just as they do others;`Magnum miraculum! altus est Deus; erigis te, et fugit a te.,—August. they ruin
others to advance themselves, and God ruineth them: God still counteracteth the proud.
The proud.—In the Proverbs it is the scorners. Scorning is a great
sign of pride: disdain of others cometh from overvaluing ourselves.
God hath made every man an object of respect or pity; it is pride
that maketh them objects of contempt, and in them their maker,
Prov. xvii. 5. It is a description of wicked men to `sit in the seat
of scorners, Ps. i. 1. It is a sin so hateful to God, that he taketh
notice of disdainful gestures; `Putting forth of the finger, in a scoff, Isa. lviii. 9.
But giveth grace.—It is meant spiritually, of such help and grace
whereby they may overcome their carnal desires; carnal lusts cannot
be overcome but by the assistance of grace.
To the humble.—It is not taken for a vile and abject condition, but
for the disposition of the soul; and yet not for a moral humility, but
for a holy brokenness and contrition; as by proud, in a spiritual sense,
are meant stiff-necked and unhumbled sinners.
The main observations out of this latter clause, besides those
hinted in the explication, are these:—
Obs. 1. That of all sins God setteth himself to punish the sin of
pride, ἀντιτάττεται. He abhorreth other sinners, but against the
proud he professeth open defiance and hostility. One asked a philosopher what God was a-doing? He answered,
Totam ipsius occupationem esse in elevatione humilium, et superborum dejectione—that
his whole work was to lift up the humble and cast down the proud.
It is the very business of providence; the Bible is full of examples.
This was the sin that turned angels into devils; they would be above
all, and under none, and therefore God tumbled them down to hell.
Noluit Deus pati cohabitationem superbiae, as one saith, God could not
endure to have pride so near him. Then it wrecked all mankind
when it crept out of heaven into paradise. You may trace the story
of it all down along by the ruins and falls of those that entertained
it. The time would fail me to speak of all. Pharaoh, and Herod,
and Haman, and Nebuchadnezzar, are sad instances, and do loudly
proclaim that all the world cannot keep him up that doth not keep
down his own spirit. Herod did but endure the flatteries of others;
he had on a suit of cloth of silver,`Ἔνθα ταῖς πρώταις τῶν
ἡλιακῶν ἀκτίνων ἐπιβολαῖς ὁ ἄργυρος καταυγάσθεις θαυμασίως ἐπέστιλβε,
μαρμαίρων τὶ φοβερὸν καὶ τοῖς εἰς αὐτὸν ἀτενίζουσι φρικῶδεσ.,—Josephus.
and the sunbeams beating upon
it, then the people cried, `The voice of God, and not of man, because
the angels were wont to appear in shining garments; now, because he
rebuked them not, he was eaten up of lice: see Acts xii. Nay, I observe God hath punished it in his own people; there are sore instances
of his displeasure against their pride. `Uzziah's heart was lifted up,
2 Chron. xxvi. 16, and then smitten of leprosy, and so died,
ἀπὸ λυπῆς καὶ ἀθυμίας, out of grief and sorrow, as Josephus saith. David's numbering the people, and glorying in his own greatness, cost the
lives of seventy thousand. So Hezekiah, 2 Chron. xxix. 8, `Wrath
was upon him, and all Judah and Jerusalem., These judgments on
pride are sure and resolved. A man's pride will surely bring him
low, Prov. xxix. 23. If they do not visibly light upon the first
person, they overtake the posterity: Prov. xv. 25, `The house of the
proud shall be destroyed., All their aim is to advance their house
and family, but within two or three ages they are utterly wasted and
ruined. And I observe that judgments on pride are very shameful,
that God may pour the more contempt upon them: `After pride
cometh shame, Prov. xi. 2; not only ruin, but shame. Herod in his
royalty eaten up with lice. Pharaoh is not assaulted with armies,
but with gnats and flies. Miriam smitten with leprosy, a nasty and
shameful disease. Goliath, the swelling giant, falleth by the cast of a
stone out of the sling of a ruddy youth.
What should be the reason of all this, that God should so
expressly set himself against pride? I answer—Because of all sins he hateth this
sin, Prov. xvi. 5. Other sins are more hateful to man, because they bring
disgrace, and have more of baseness and turpitude in them; whereas pride seemeth
to have a kind of bravery in it; but now the Lord hateth it because it is a sin
that sets itself most against him. Other sins are against God's laws, this is
against his being and sovereignty. Pride doth not only withdraw the heart from
God, but lift it up against God. It is a direct contention who shall be
acknowledged the author of blessing and excellency: `They set their heart up as
the heart of God, Ezek. xxviii. 6. Babylon speaketh in the name and style of
God, `I am, and there is none beside me., So Nineveh, Zeph. ii. 15. And as it
riseth against his being, so against his providence. Pride setteth up an
anti-providence; it entertaineth crosses with anger, and blessings with disdain,
and citeth God before the tribunal of its own will. So also it is the greatest
enemy to God's law; there is pride in every sin. Sinning is interpretative
confronting of God and `despising the commandment, 2 Sam. xii. 9. The will of
the creature is set up against the Creator. But the sin of pride is much more
against the law of God; it is a touchy sin, and cannot endure the word that
reproveth it. Other sins disturb reason, this humoureth it. Drunkenness is more
patient of reproof, conscience consenting to the checks of the word; but pride
first blindeth the mind, and then armeth the affections; it layeth the judgment
asleep, and then awakeneth anger. Besides, pride is the cause of all other sins.
Covetousness is the root of evil, and pride is the soul of it. Covetousness is
but pride's purveyor. We pursue carnal enjoyments that we may puff up ourselves
in the possession of them; and usually that which is pursued in lust is enjoyed
in pride. It is but the complacency of the soul in an earthly excellency: Hab.
ii. 5, `He is a proud man, and therefore `enlargeth his desire as hell.,
Use 1. The use of all is, first, to caution us against pride. There are
two sorts of pride, one in the mind, and the other in the affections—self-conceit and an aspiring after worldly greatness; both are natural
to us, especially the former. (1.) We are marvellous apt to be puffed
up with a conceit of our own excellency, be it in riches, beauty, parts,
or grace; the apostle, 1 John ii. 16, calleth it `pride of life, because
it spreadeth throughout all the employments and comforts of life.
Other lusts are limited, either by their end, as `lusts of the flesh, to
content the body; or by their instrument, as `lusts of the eyes;, but
pride is of a universal and unlimited influence. It is `pride of life;, the
whole life is but sphere enough for pride. Those that have nothing excellent
cannot excuse themselves from fearing it. We many times find that men that have
nothing to be proud of are most conceited: bloaty spirits are soon puffed up, like bladders filled with wind.
We see it in our natures: man was never more proud than since he
was wretched and miserable. Pride came in by the fall, and that
which should take down the spirit hath raised it. But much more
have they that excel cause to suspect themselves; as rich men: 1 Tim.
vi; 17, `Charge them that are rich in this world that they be not high-minded.,
It is hard to carry a full cup without spilling, and not to lift up ourselves when we are raised up by God. Persons that grow
up into an estate out of nothing are most apt to be proud; partly be
cause not able to digest a sudden change; such happiness is a strange
thing to them, and therefore soon oversetteth the spirit; partly because
they look upon themselves as the makers of their own fortunes: `Is not
this great Babel which I have built?, Other men's estates descend upon them, but
there is some concurrence of their industry, and so they are more apt to
`sacrifice to their drag, for the fatness of their portion, Hab. i. 16. When you
are thus apt to pride yourselves in your present greatness, and entertain your
souls with such whispers of vanity, remember this is a sure prognostic of a
sudden fall. And as rich men are liable to this evil, so men of parts. Parts,
especially if exercised with public applause, are like a strong liquor, it
maketh men giddy and drunk with pride. It is hard to go steady when a consciousness of parts within, and public acclamations without, like violent
winds, fill the sail. Knowledge of itself is apt `to puff up, 1 Cor.
viii. 2, especially when publicly discovered; therefore the apostle saith
that young preachers are prone to `fall into the condemnation of the
devil, 1 Tim. iii. 6. Oh! consider God's judgments upon pride in
parts. Staupicius was proud of his memory,See Melchior Adamus in Vita Staupicii. and God smote it. We
find nothing causeth madness so much as pride. Nebuchadnezzar lost
his reason and turned beast when he grew proud. Many young men
that were proud of their gifts have, by the just judgment of God, lost
all the quickness and smartness of them, and quenched their vigour in
fleshy and carnal delights. Remember, whatever we have was given
of grace; and if we grow proud of it, it will soon be taken away by
justice. Nay, not only men of parts, but of much grace and mortification, may be surprised with pride; it once crept into heaven, then
into paradise; the best heart can have no security. Christians are
not so much in danger of intemperance and sensual lusts as pride; it
groweth by the decrease of other sins; and therefore pride is put last,
1 John ii. 16, as being Satan's last engine. They that are set upon
the pinnacles of the temple are in danger to be thrown down this way.
Paul was apt to grow proud of his revelations, 2 Cor. xii. 7. In
heaven only we are most high and most humble. A worm may breed
in manna; strong comforts, raised affections, and strange elevations, may
much puff up, and by gracious enjoyments we sometimes grow proud,
secure, self-sufficient, and disdainful of others, Rom. xiv. 10; but this
will cost you a shrewd decay. (2.) For the other part of pride, aspiring after worldly greatness; by such fond pursuits you do but engage
God to oppose you. Many men mistake ambition, and think that desire of great place is only unlawful when it is sought by unlawful
means; but to affect greatness is contrary to the rules of the gospel.
We should refer our advancement to the sweet invitation of providence, and stay till the master of the feast bids us sit higher. In our
private choice we should be contented with a tolerable supply of
necessaries: `Whosoever exalteth himself, &c., Luke xiv. 8, 9; not whosoever is exalted. In the Olympic games the wrestler did never put
on his own crown and garland: Heb. v. 5, `Christ glorified not himself
as high priest, but was called of God as Aaron., When we do not stay for the call of providence, it is but an untimely desire of
promotion, which either God crosseth, or else it proveth a curse and snare
to us.
Use 2. The next use is, that we should not envy a proud person,
no more than we would a man upon the gallows; they are but lifted
up that they may be cast down for ever. We are apt to pity the
drunkard, but envy the proud:`Ἀσώτους ἀποκαλοῦσι δυστυχεῖς, φιλοτίμους καὶ φιλοδόξους ἐπαινοῦσιν ὡς λάμπρους, &c.—Chrysost. Orat. 65
de Gloria. it is Chrysostom's observation. You
had need pity them too, for they are near a fall: Prov. xvi. 19, `Better be of a meek spirit with the lowly than to divide the spoil
with the proud;, that is, better be of the depressed party than to cry
up a confederacy with those that grow proud upon their successes.
Use 3. Observe the instances of God's displeasure against pride
upon yourselves, or those that are near you. Paul took notice of that
thorn that was in his flesh, `Lest, saith he, `I should be exalted above
measure, 2 Cor. xii. 7. So you may often say, This was an affliction
to correct and abate my pride, a prick at the bladder of my flatuous
and windy spirit. So on others related to you; near experiences do
more work upon us, and leave the greater impressions of awe: See
Dan. v. 22, `And thou, O Belshazzar, hast not humbled thine heart,
though thou knewest all this., God taketh it ill when we do not
improve the marks of vengeance upon our nearest friends: we see
others how their gifts are blasted for pride; children taken away for
pride, estates wasted for pride, and we do not lay it to heart.
Obs. 2. God's grace is given to the humble. We lay up the richest
wine in the lowest cellars; so doth God the choicest mercies in humble
and lowly hearts. Christ did most for those that were most humble;
as for the centurion, `I am not worthy that thou shouldst come under
my roof , so for the Syrophenician woman, `I am a dog, &c. There
is excellency enough in God; he requireth only sense of emptiness in
us. God loveth to make all his works creations; and grace worketh
most freely when it worketh upon nothing. It is not for the honour
of God that the creatures should receive aught from mercy till they
are brought upon their knees; the condition which he proposeth is,
`only acknowledge thine iniquities, Jer. iii. 13. Lumps of unrelenting guiltiness are as vessels closed up, and cannot receive grace;
humility fitteth a man to receive it. and maketh a man to esteem it.
The humble are vessels of a larger bore and size, fit to receive what
grace giveth out. You may learn hence why humble persons are most
gracious, and gracious persons most humble. God delighteth to fill
up such; they are vessels of a right bore. The valleys laugh with
fatness when the hills are barren; and the laden boughs will bend
their heads, &c.
Ver. 7. Submit yourselves therefore to God. Resist the devil, and
he will flee from you.
The connection is illative; he applieth the former promise,
and by a just inference enforceth the duty therein specified: `Submit yourselves therefore to God.,
But you will say, Wherein doth the force of the reason
lie?
I answer—1. It may be inferred out of the latter part of the sentence thus: `God giveth grace to the humble, therefore do you submit
yourselves;, that is, do you come humbly, and seek the grace of God. The note
thence is:—
Obs. That general hints of duty must be particularly and faithfully
applied, or urged upon our own souls.
Doctrine is but the drawing of the bow, application is the hitting
of the mark. How many are wise in generals, but vain
ἐν διαλογίσμοις,
in their practical inferences! Rom. i. 22. Generals remain in notion
and speculation; particular things work. We are only to give you
doctrine, and the necessary uses and inferences; you are to make application. Whenever you hear, let the light of every truth be reflected
upon your own souls; never leave it till you have gained the heart to a
sense of duty, and a resolution for duty. (1.) A sense of duty: `Know
it for thy good, Job v. 27. If God hath required humble addresses,
I must submit to God; if the happiness and quiet of the creature consisteth in a nearness to God, then
`it is good for me to draw nigh to
God, Ps. lxxiii. 28. Thus must you take your share out of every
truth; I must live by this rule. When sinners are invited to believe
in Christ, say, `I am chief, 1 Tim. i. 15. (2.) A resolution for duty,
that your souls may conclude, not only I must, but I will: Ps. xxvii.
8, `When thou saidst, Seek ye my face, my heart said, Thy face, Lord,
will I seek., The command is plural, Seek ye; the answer is singular,
I will. The heart must echo thus to divine precepts. So Jer. iii. 22, `Return,
O backsliding children:,
`Behold, we come, for thou art the Lord our God.,
2. It may be inferred out of the former clause thus: `He resisteth
the proud, therefore submit yourselves;, that is, therefore let the Lord
have a willing and spontaneous subjection from you; and then the note will be:—
Obs. The creature must be humbled either actively or passively.
If you have not a humble heart, God hath a mighty hand: 1 Peter
v. 6, `Humble yourselves under the mighty hand of God., He will
either break the heart or break the bones. You must judge yourselves, or else God will judge you, 1 Cor. xi. 32. God hath made a
righteous law; sin must be judged in one court or another, that the
law may not seem to be made in vain. If, at the last day, when the
judgment is set and the books are opened, and sinners stand trembling
before the white throne of the Lamb, and you are conscious to the
whole process, Christ should then make you such an offer, `Judge
yourselves, and you shall not be judged, with what thankfulness would
you accept of the motion! and the next work would be to inquire into
your own hearts. Oh! consider, thus it must be; we must judge or
be judged, be humble or be humbled. It were better to anticipate
acts of vengeance by acts of duty. Pharaoh and Nebuchadnezzar
were humbled, Dan. iv. 34, but to their cost. Passive humiliations
are sore and deadly. It were better that we should humble a proud
heart than that God, in the threatening of scripture, should humble
our proud looks, and we should feel that which we would not do. You
will not judge yourselves; ah! but how terrible will it be when the
Lord cometh to judge us for all our hard speeches and ungodly deeds!
Jude 15. When justice taketh up the quarrel of despised mercy, it will be sad for us; and then we shall know the difference between
God's inviting and God's inflicting.
Obs. But let us now go to the duty itself, submit yourselves to God.
Observe, those that would seek the friendship of God must submit to
him. He speaketh of getting in with God, which must be in a humble
way. There is an infinite distance between God and his creatures; we
must come with reverence. But we are not only creatures, but guilty
creatures, and therefore we must come with a holy awe and trembling.
I shall inquire, first, what this subjection is? The word
ὑποτάγητε
signifieth to place ourselves under God, and so noteth the whole duty
of an inferior state. (1.) There must be a subjection to God's will,
the whole man to the whole law of God. To submit to God is to give
up ourselves to be governed by his will and pleasure; oar thoughts,
our counsels, our affections, our actions, to be guided according to the
strict rules of the word. Usually here the work of conversion sticketh;
we are loath to resign and give up ourselves to the will of God. Some
commands of God, as those which are inward, are contrary to our affections; others, as those which enforce duties external, are contrary to
our interests: but we must `take Christ's yoke, Mat. xi. 29. A main
thing to be looked at in our first applications to God is this, are we
willing to give up ourselves to the will of God without reservation?
Can I subject all, without any hesitancy and reluctation of thoughts,
to the obedience of Christ? 2 Cor. x. 5. (2.) It implieth humble
addresses. Submit yourselves to God; that is, lay aside your pride
and stubbornness, humbly acknowledging your sins; come as lost,
undone creatures, lying at the feet of mercy. Ah! how long is it ere
our mouths are put in the dust! Lam. iii. 29, ere we can come and
say in truth of heart, If we be damned, it is just; if we be saved, it is
of much mercy. (3.) A referring ourselves to the disposal of God's providence: Acts xxi. 14,
`The will of the Lord be done., It is a
true Christian speech. Discontent is plain rebellion; we would have
our will done, and not God's; when we murmur, God and we contend;
his will must be done upon us, as well as by us. Thus you see there
is a threefold submission—of our carnal hearts to his holiness, our
proud hearts to his mercy, our stormy minds to his sovereignty, that
we may be obedient, humble, patient.
Secondly, I shall inquire in what manner this submission must be
performed? I answer—(1.) Sincerely; we must do his will, because
it is his will, intuitu voluntatis. God's will is both the rule and the
reason of duty. So it is urged 1 Thes. iv. 3, `This is the will of
God, even your sanctification., So see 1 Thes. v. 18, and 1 Peter ii.
13. This is enough, warrant enough, and motive enough: God will
have it so. Hypocrites do the matter of the duty, but they have other
motives. This is indeed to do a duty as a duty, when we do what is
commanded because it is commanded. (2.) Freely; subjection is best
when it is willing. If the beast came struggling and unwillingly to
the altar, they never offered it to their gods, but counted it unlucky.`Observatum est a sacrificantibus, ut si hostia quae ad aras duceretur fuisset vehementer reluctata, ostendissetque se invitam altaribus admoveri, amoveretur, quia invito
deo eam efferri putabant; quae vero stetisset oblata, hanc volenti numini dari existimabant.,—Macrobi., Saturn. lib. iii. Certainly the true God looketh most after the ready mind: Ps. cxix.
60, `I made haste, and delayed not to keep thy commandments , without doubting, disputing, consulting with flesh and blood. To offer
Isaac was a hard duty, and yet that morning Abraham was up early;
see Gen. xxii. 1. (3.) Faithfully, to the Lord's glory, not to our own
ends. The Christian life must be unto God, Gal. ii. 19, according to
God's will, for God's glory. It was a testimony of Joab's homage
and fealty to David, that when he had conquered Rabbath, he sent
for David to take the honour. The hardest task of the creature
is to subject our ends to God's ends, as well as our ways to God's will.
Thirdly, I shall inquire what considerations are necessary to urge
this duty upon the soul. Man is a stout creature, and we are apt to
break all cords and restraints. Our language is, `Who is lord over
us?, Therefore, for answer to this last question, consider—(1.) The
necessity of it: `Humble yourselves under the mighty hand of God, 1 Peter v. 6. It is a madness to contend with him that can
command legions. What are we to God? `Are we stronger than he?,
1 Cor. x. 22. Who is so foolish as to stand out against the Almighty?
Men fawn upon them that have power. God can ruin us with a
breath: Job iv. 9, `By the blast of God they perish, by the breath of
his nostrils they come to nought., So with a beck or frown: Ps. lxxx. 16, `They perish at the rebuke of thy countenance.,
This power
we shall feel, if we do not stoop to it. They are broken by the power
of his providence, that are not drawn by the power of his Spirit. God
hath sworn: Rom. xiv. 11, `As I live, saith the Lord, all knees shall
bow to me;, that is, count me not a living God if I do not make the
creature stoop. Hearken to this, you that stand out against the power
of the word, can you stand out against the power of Christ when he
cometh in glory? Ezek. xxii. 14, `Can your hands be made strong,
or your hearts endure in the day that I shall deal with you?, You
whose hearts are stout against God, how will your faces gather blackness and darkness before him, when you shall be adjudged to that
Tophet `whose burning is fire, and much wood, and the breath of the Lord doth
kindle it like a river of brimstone,? (2.) The nobleness
of it. Submission seemeth base, but to God it is noble. All other
subjection is slavery and vassalage, but this is the truest freedom.
Vain men think it a freedom to live at large, to gratify every carnal
desire; this is the basest bondage that may be, 2 Peter ii. 18,
Wicked men have as many lords as lusts. If conscience be but a
little wakened, they are sensible of the tyranny; they see it is ill with
them, and they cannot help it; they are drunkards, worldlings, unclean
persons, of a carnal and voluptuous spirit, and know not which way
to be otherwise. (3.) The utility and benefit of it. This will make
almighty power to be the ground of your hope, not your fear: Isa.
xxvii. 5, `Let them take hold of my strength, and be at peace with
me., This submission is the high way to exaltation, 1 Peter v. 6.
How do men crouch for worldly ends, and admire every base person
for secular advantage! As Otho in Tacitus did, projicere oscula, adorare vulgus,
et omnia serviliter pro imperio—kiss the people, even adore the basest, and all
to make way for his own greatness. Ah! should we not rather stoop and submit to the Lord? There is no
baseness in the act, and there is much glory in the reward.
Resist the devil.—What connection hath this precept with the
former? I answer—It may be conceived several ways:
1. Thus: If you will humbly submit to God, you must look to
resist Satan; and the note is:—
Obs. That true obedience findeth much opposition by the devil.
Since the fall a godly life is not known by perfection of grace so much
as by conflicts with sin. Satan is still busiest there where he hath
least to do. Morality is a still way, that putteth us to little trouble.
Pirates do not use to set upon empty vessels, and beggars need not
fear the thief. Those that have most grace feel most trouble from
Satan. He envieth they should enjoy that condition and interest in
God which himself hath lost. The devil is loath to waken those that
are in his own power: `When the strong man keepeth the house, all
the goods are in peace, Luke xi. 42. But for the godly, he `desireth
to winnow them as wheat, Luke xxii. 32. Sometimes he vexeth and
buffeteth them with sad injections, at other times with carnal temptations. We cannot appear before God, but
`he is at our right hand
ready to resist us, Zech. iii. 1. We cannot set upon a duty, but he
suggesteth lazy thoughts, carnal counsels. Well, then, you cannot
judge yourselves forsaken of God because tempted by Satan: no
brother in the flesh but hath had his share, 1 Peter v. 9. Such conflicts are not inconsistent with faith and piety. He adventured upon
Christ himself after he had a testimony from heaven, Mat. iv. Paul
was troubled with one of Satan's messengers, 2 Cor. xii. 7. And the
best are exercised with the sorest conflicts, When the thief breaketh
into the house, it is not to take away coals, but jewels.
2. The connection may be conceived thus: If you would submit
to God, you must beware of those proud suggestions wherewith Satan would puff up
your spirits. The note is:—
Obs. That one of Satan's chief temptations is pride. Therefore,
when the apostle speaketh of submission, he presently addeth, `resist
the devil., By this Satan fell himself; therefore it is called `the condemnation of the devil.,
That is the cause for which the devil was
cast out of heaven. He would fain have more company, and draw
us into his own snare. It is a bait soon swallowed, it is natural to
us. Our parents catched at that, `Ye shall be as gods., He offered
to tempt Christ himself to a vainglorious action. Certainly we all
desire to be set on high pinnacles, though we run the hazard of a fall.
We had need, then, to be the more watchful against such thoughts
and insinuations. Places liable to assault have usually the greatest
guard. And we may admire the wisdom of God, who can overcome
Satan by Satan. Satan's messenger wherewith Paul was buffeted was
to cure his pride, 2 Cor. xii. 7.
3. It may be the occasion of the direction in this place was only
thus: He having told them what submission is required, he would
also tell them what resistance is lawful. You must submit to God,
but not to Satan. The scriptures, that they may speak with clearness
and distinction, use thus to make exception of necessary duties. So
1 Cor. xiv. 20, `In malice be ye children, but in understanding be ye men;, so Rom. xvi. 19, `I would have you wise concerning that
which is good, but simple in what is evil., Which are speeches
much suiting with this of the apostle: You must submit, and yet
resist, &c.
Obs. 1. But to the words; resist the devil. Observe, instead of carnal
lusts, he mentioneth Satan. The apostle doth not say, `resist sin, but `resist Satan., Observe, that Satan hath a great hand and stroke
in all sins. Survey the pedigree of sin, and you shall see it may call
the devil father. Carnal desires are called `his lusts, John viii. 44.
And it is said, `Whatever is more is
ἐκ πονηροῦ, from the evil one, Mat. v. 37; that is, from the devil. Giving place to anger is, in the
apostle's language, `giving place to Satan, Eph. iv. 26, 27. Survey the
iniquities of every age, and is not Satan's hand in all this? Because
our first parents brought death into the world by his suggestion, as
also because of the act of Cain, he is called `a murderer from the be
ginning, John viii. It is said of Judas's treason against Christ, John
xiii. 2, `The devil put it into his heart., So too Ananias, Acts v. 3, `Why hath Satan put it into thy heart to lie?, So 1 Chron. xxi. 1,
1 Satan provoked David to number the people., So Mat. xvi. 23, `Get
thee behind me, Satan., The heathen, who understood not the operation of the devil, thought all our conflicts were against internal passions. Now the apostle is clear that we fight not only against lusts
and carnal desires, `but spiritual wickednesses in high places, and
principalities, and powers, &c., which argueth the fight to be the
more sore. Sometimes the devil beginneth the temptation, sometimes
we. He began with Judas; he `put it into his heart, by the injection
and immission of evil thoughts. At other times, our own corruption
working freely, the devil may adjoin himself. As Zanard speaketh
of the outward power of the devil over tempests; sometimes he may
raise the matter, at other times, the matter being prepared, Satan may
adjoin himself, and make the tempest more impetuous. Well, then,
all sin being from the devil, as we defy him, let us `defy his works `and lusts too. We defy Satan as the pursuivant of divine justice,
but we honour him as head of the carnal state. We love his lusts,
and so call him father, and keep the crown upon his head. Many
rail on him, and yet honour him. Though he be a proud spirit, he
careth not for praise or dispraise. All his aim is at homage and obedience; so he may engross our spiritual respects, other things do not
move him. As Christ loveth not a glavering respect when we violate
his laws, so Satan is not exasperated with ill language. His policy
is to blind the mind, and carry on his kingdom covertly in the darkness of this world. Every sinner is really the devil's drudge.
Obs. 2. Again, from the nature of the duty pressed, that it is the
duty of Christians to resist Satan. The point is of great use in the
Christian life, and a subject in which many men of note and eminency
in the church of God have travelled. But you know under the law
rich men were to leave their gleanings for the poor; therefore we may come and
glean up something after the reapers. Possibly, as Boaz did for Ruth, they might
let fall some handfuls, Ruth ii. 16, of purpose for others, diligence and
industry. I shall endeavour to open four things:—
1. The commerce between Satan and a sinner, and how he cometh
to insinuate his temptations.
2. What it is to resist him, the purport and intent of this great
duty.
3. The way and means of maintaining this war and conflict.
4. The most persuasive arguments and motives to engage us to the
battle.
1. First, To begin with the first thing proposed; that the devil hath
a great hand in all sins, we cleared before. Over wicked men he hath
almost as great a power as the Spirit of God over holy men. The
same words are used to imply the efficacy of Satan and the influence
of the Spirit; God `worketh in us, and Satan `worketh in the children of disobedience, Phil. ii. 13,
ἐνεργεῖν; Eph. ii. 3,
ἐνεργοῦντος.
The only difference is, the Spirit's works are creations; they suppose
and need no matter within. The Spirit, by a sweet and yet strong
power, can compel the soul to assent or consent; but not Satan;`Infirmus hostis est qui non potest vincere nisi volentem.,—Hieron. ad Demetriadem. his
advantage lieth in our own wickedness; we do not resist him; he may
solicit, but not compel.`Diabolus suadere et sollicitare potest, cogere omnino non potest; non enim diabolus
cogendo sed suadendo nocet, nec extorquet a nobis consensum sed petit.,—Aug. lib. v.
Hom. 12. The Spirit of God giveth `a new heart, Ezek. xxxvi. 26; Prov. xxi. 1; but Satan hath a strong operation
upon the wills and understandings of men by their consent. He
worketh indeed by way of imperious suggestion, but without any
violation and enforcement of man's will: upon the godly he worketh
by way of imposture and deceit, upon the wicked by way of imperious
command and sovereignty. He doth not only put into the heart such
fancies and conceits as may stir up sensual and worldly lusts, but also
such as may blind the spirit and understanding. Satan, that stirreth
up some to uncleanness, stirreth up others to error and blasphemy;
therefore it is said, 2 Thes. ii. 9, that antichrist's `coming is after the
working of Satan in all deceivableness., The communications of spirits
are insensible and imperceptible. It is true we are most sensible of
his force when tempted to bodily lusts, because they do most of all
affright conscience, discompose reason, and oppress the body; and
because between every temptation and sin there is an intervening
explicit thought to which the soul is conscious; but insinuations of
error are more silent and plausible. Satan sorteth every spirit with a
proper bait; though he doth not know the heart, yet, being of a spiritual
nature and essence, he can the more easily insinuate with our understanding and affections. The scriptures everywhere intimate that
great height of understanding and policy which is in the evil spirits;
therefore we read of their `snares, 2 Tim. ii. 26; `methods, Eph. vi.
11;, devices, νοήματα, 2 Cor. ii. 11: all which words imply a great
deal of cunning and dexterity, which is much increased by experience
and observation: he `considered Job, Job ii. 5. They observe and
consider us, and know how to suit the bait, partly by supposition and
conceit, as imagining by what corrupt aims most men live; partly by
external signs; they observe our prayers, discourses, passions, the
motions of the bodily spirits; can interpret the silent language of a blush, a smile, a frown, a look, the glance of a lustful eye, the gait
and carriage of the body. Now, to work upon us, they use sometimes
the ministry and subserviency of men, as our nearest friends; so he
made use of Peter to Christ, Mat. xvi. 23; or of cursed deceivers, 2
Cor. xi. 15. Sometimes he maketh use of our own bodies; by the
outward commotion of the humours he stirreth up to revenge, uncleanness, passion, and all sensual lusts; and therefore you had need
keep the body in a good frame, that the humours of it be not armed
against your souls. Sometimes by presenting the object, as he dealt
with Christ, representing the world's glory to him in a map or land
scape; so he stirreth up lust by the eye: 2 Peter ii. 14, `Eyes full of
adultery;, in the original,
μοιχαλίδος, `of the adulteress., Objects
are first presented, then he causeth them to dwell upon the fancy, till
the heart be ensnared. Sometimes through the immission of thoughts,
through the help of fancy: this must needs be one way; how should
the devil else tempt to despair, or to spiritual sins, or blind the mind
by carnal imaginations and conceits, and obstinate prejudices against
the truth? And these thoughts, once immitted, may be continued
into a discourse or dispute, and the devil, guessing at the answer, may
come on with a reply; therefore we find that he setteth on Christ
with new temptations, because he had received so full an answer.
2. Secondly, The next question is to show what it is to resist him.
I answer—(1.) Negatively, we must not fear him; the devil hath no
enforcing power, but only a persuading sleight. Distrustful fear giveth
him advantage. We are to `resist him steadfast in the faith, 1 Peter
v. 10. And again, we must not `give place to him, Eph. iv. 27.
Anger may make way for malice; and when the first risings of
sin are not grievous, the accomplishment of it is not far off. (2.)
Positively; so we must manifest our resistance, partly by refusing to
commune with him. Sometimes he must be checked with a mere
rebuke and abomination; as when the temptation tendeth to a direct withdrawment from obedience, it is enough to say, `Get thee behind
me, Satan, and to chide the thought ere it be settled; so Ps. xi. 1, `How say ye to my soul, Flee as a bird to yonder mountain?, He
abominateth the motion; as if he had said, Avaunt, evil thoughts!
&c. Sometimes we must oppose gracious reasons and considerations;
as when the temptation hath taken any hold upon the thoughts, and
corruption riseth up in the defence of the suggestion, this is called a `withstanding in the evil day, and a
`quenching of his fiery darts, Eph. vi. 13-16.
3. Thirdly, The next thing is the way and means of maintaining
this war and conflict; not by crossing yourselves, spitting at his name
and mention, but by the graces of God's Holy Spirit. I shall mention
the chiefest. There is—(1.) Faith, 1 Peter v. 10. You had need of
faith, that you may overcome mystically, by taking hold of the victory
of Christ; and morally, that we may reflect on the glorious^ recompenses that are appointed for them that stand out in time of trial, and
the spiritual assistances that are at hand to encourage us in the fight
and combat. Faith is necessary every way; it is called `the shield, Eph. vi. 13. The shield covereth the other parts of the armour; so
doth faith confirm the other graces when assaulted, by borrowing help, by drawing them forth upon high encouragements, &c. (2.)
Prayer; never cope with a temptation alone, but strive to bring God
into the combat: `Making prayer and all supplication in the spirit, Eph. vi. 16. By
spirit he meaneth the heart or soul; when you are
assaulted, lift up the spirit in holy groans to God. (3.) Sobriety, 1
Peter v. 8. We had need be watchful, to take heed to every lust and
every distemper; and we had need be sober too in the use of all comforts,
creatures, businesses. For I suppose by sobriety the apostle meaneth
a moderation of our affections in worldly things, which is necessary
to this purpose, all temptations being insinuated under the baits of
pleasure, honour, profit, &c., and therefore a heart drowned in the
world is soon overcome. (4.) Watchfulness; those that carry gun
powder natures about them had need take care not only of fiery darts,
but of the least sparks. God is soon offended; therefore we must
walk `with fear and trembling, Phil. ii. 12; and our hearts are soon
overcome, and therefore we had need be watchful, looking to what cometh
in, lest it prove a temptation, and to what goeth out, lest it be found
a corruption. In the fight we should have an eye to victory, and in
the victory to the fight again. (5.) Sincerity; the apostle speaketh
of `the girdle of truth, Eph. vi. 14. A double-minded man is his
own tempter, and unsettled souls do but invite Satan to take part
with their own doubts and anxious traverses. The mixture of principles, like civil wars in a country, makes us a prey to the common
enemy.
4. Fourthly, The most persuasive arguments to engage us in this
fight and warfare: I shall but touch upon them. Consider the necessity. Either you must resist him, or be taken captive by him; there
is no middle course; you can make no peace with him but to your
own harm; to enter into league with Satan is to be overcome: he now tempteth,
hereafter he will accuse.Ὁ πειράζων, Mat. iv. 1, with Rev. xi. 10, κατήγορος, `The
accuser of the brethren., Satan flattereth the creature; the snares of sin will at length prove chains of darkness. We
look at the trouble of resistance, the sweetness of victory will abundantly recompense it. Usually we mistake in the traverses of our
minds; we reckon upon the sweetness of sin, and the trouble of resistance, and so create a snare to ourselves. The right comparison is
between the fruit of sin and the fruit of victory. We have often had
experience what it is to be overcome; let us now make trial how sweet
victory will be. Nothing discovereth the power and comfort of Christianity so much as the spiritual conflict. Men that swallow temptations, and commit sins without trouble and remorse, no wonder that
they are so cold and dead in the profession of religion, that their
evidences for heaven are always so dark and litigious; they never
tried the truth and power of grace, nor tasted the sweetness of it; the
spiritual combat, the victories of Christ, are riddles and dreams to
them. Besides all this, consider the hopes of prevailing. Satan is a
foiled adversary; Christ hath overcome him already. All that is
required to the victory is a strong negative, No, no; make him no more reply. To
resist him, not to yield to him, is the only way to be rid of him. You have a
promise, `Resist, and he shall flee from you., Christ hath foiled the enemy, and he hath put weapons into your hands that you may foil him. He trod upon this old serpent when `his
heel was bruised, upon the cross; Gen. iii. 15; only he would have you
set your feet upon his neck: Rom. xvi. 20, `And the God of peace
shall tread Satan under your feet shortly., You need not doubt of
help; if Satan be `a roaring lion., Christ is `the lion of the tribe of
Judah, to resist him; if Satan be an `accuser., Christ is an `advocate:,
there is `the Spirit of God, to strengthen us against the suggestions
of `the evil spirit, and the good angels wait upon us, Heb. i. 14, as
well as the bad do molest us. Consider the spectators of the combat;
thou maintainest God's cause in his own sight; Christ and the good
angels are looking upon thee, how thou dost acquit thyself in the
battle. Ahasuerus said of Haman, `Will he force the queen before
my face?, So, wilt thou commit adultery in the presence of thy
Spouse? and yield to Satan when Christ and all the blessed saints
and angels stand as witnesses of the conflict? Do not fear being
deserted; when thou art in Satan's hands, Satan is in God's hands.
Jesus Christ himself was tempted, and he knoweth what it is to be
exposed to the rage of a cruel fiend; and therefore `he will succour
those that are tempted, Heb. ii. 18, iv. 15. They that have been ill of
the stone will pity others when racked with that pain and torture:
Israel was a stranger, and therefore to be kind to strangers. Christ's heart is entendered by his own experience; ever since he grappled
with Satan, he is full of bowels to all that are infested by him.
And he will flee from you.—Here is the promise annexed as an
encouragement to the duty. But you will say. How is it to be understood? Doth Satan always fly when he is resisted? The children of
God by sad experience find that he reneweth the battle, and prevaileth
sometimes by the second or third assault. I answer—(1.) Every
denial is a great discouragement to Satan; sin is a `giving place, Eph. iv. 27. He is like a dog that standeth looking and waving his
tail to receive somewhat from those that sit at table; but if nothing be
thrown out, he goeth his way.`Quemadmodurn canis assistens mensae, si viderit hominem vescentem, subinde aliquid
eorum quae in mensa sunt ipsi projicientem, manet assidue: quod si semel atque iterum
sic astitit ut discesserit nihil adeptus, protinus abstinet, veluti qui jam frustra et incassum assistat; itidem et diabolus jugiter nobis inhiat; si quod blasphemum verbum ipsi
ceu cani projiciamus, hoc accepto rursus aggreditur; quod si perseveraveris gratias
agere, jugulaveris illum fame celeriterque abegeris.,—Chrys. Hom.
3, de Lazaro. So doth Satan watch for a grant, as Benhadad's servants did for the word
brother. He looketh for a
passionate speech, an unclean glance, gestures of wrath and discontent; but if he findeth none of these, he is discouraged. (2.) After a
denial he may continue to trouble thee. Jesus Christ was assaulted
again and again after a full answer; nay, after all it is said, Luke
iv. 13, `He went away from him for a season., Therefore Peter
biddeth us always watch, 1 Peter v. 8. (3.) If we continue our
resistance, Satan will surely be a loser. A Christian hath the best of
it; though he repeat his assaults a thousand times, he can never
overcome you without your consent; and though the conflict put you
to some trouble, yet it bringeth you much spiritual gain, more sensible
experiences of the virtue of Christ, a more earnest trust; as dangers
make children clasp about the parent more closely. Besides, it is
honour enough to foil him in each particular assault, though usually a Christian doth not only come off with victory; but triumph, and
Satan doth not only not prevail, but flee from us.
Ver. 8. Draw nigh to God, and he will draw nigh to you. Cleanse
your hands, ye sinners; and purify your hearts, ye double-minded.
He cometh again to the main thing in question, the success of
humble addresses to God, showing we shall not want the divine help,
if we do but make way for it. God is never wanting to us till we
are first wanting to ourselves. We withdraw our hearts from God,
and therefore no wonder if we do not feel the effects of his grace.
All the world may judge between God and sinners, who shall bear
the blame of our wants and miseries, providence or our own hearts.
If `the foolishness of man pervert his ways, there is no cause why we
should `fret against God, Prov. xix. 3.
Draw nigh to God.—You may look upon the words as spoken to
sinners or to converts.
First, To sinners, or men uncalled; and then the sense is `draw
nigh to God, that is, seek him by faith and repentance;, and he will draw nigh
to you, that is, with his grace and blessing. Thence observe:—
Obs. 1. That every man by nature needeth to draw nigh to God.
Drawing nigh implieth an absence and departure: we are `estranged
from the womb, Ps. lviii. 3. As soon as we were able to go we
went astray. In Adam we lost three things—the image of God, the
favour of God, and fellowship with God. As soon as man sinned,
God speaketh to Adam as lost: `Adam, where art thou?, Non es
ubi prius eras, as Austin glosseth thou art not where thou wert before.
So when Christ would resemble our apostate nature, he doth it by a
prodigal's going `into a far country, Luke xv. 14. And the apostle
giveth the reason how we came to lose the fellowship as well as the
favour of God, when he thus describeth the natural estate of the
Gentiles, `alienated from the life of God, Eph. iv. 18. We are
strangers to God's life, and therefore no wonder if we have lost his
company. Trees do not converse with beasts, nor beasts with men,
because they do not live the life of each other. Sense must fit the
trees to converse with beasts, and reason the beasts to converse with
men, and grace must fit men to converse with God. There is a
distance, you see. Now men alienate themselves more and more,
partly by their affections, and partly by their practices. By their
affections; they care not for God, desire not his company: Job xxi.
14, `Depart from us, for we desire not the knowledge of thy ways.,
Fallen man is grown obstinate, little worseQu. `Better,?—ED. than the devil. The
devils said, `Depart from us; art thou come to torment us before our
time?, Mat. viii. God's presence is their torment. Men care not to
hold communion with him, because of a hatred to his ways; they
wish the annihilation and destruction of his being. It is a pleasing
thought to carnal spirits to suppose that if there were no God they
might let loose the reins to vile affections. So also by their practices.
All sins divide between God and the soul:`Peccata elongant uos voluntate, non
loco., Isa. lix. 2, `Your iniquities
have separated between you and God., Sin maketh us shy of his
presence; guilt cannot endure a thought of the judge; and it maketh God offended with us. How can a holy nature delight in an impure
creature? And as sin in the general doth thus, so there are some
special sins that separate between God and the soul; as pride:
Ps. cxxxviii. 6, `The proud he knoweth afar off., God standeth at
a distance, and will have no communion with a proud spirit. So
creature-confidence and self-satisfaction, that keepeth us off from
God; we stand at a distance, as if we had enough of our own:
Jer. xvii. 5, `Cursed is the man that maketh flesh his arm, departing
from the living God., The nearest union is wrought by faith, that
maketh the soul stay in him; and the greatest separation when we go
to other confidences, for then there is a plain leaving of God. Well,
then, consider your condition by nature—aliens from God. That you
may resent it the more, consider the cause and the effects of it.
(1.) The cause. The heart is set upon sin, and therefore estranged
from God: Col. i. 21, `Alienated, and enemies in your minds by
evil works;, or it may be rendered, `by your minds in evil works;,
mente operibus malis intenta, that is, because the mind is set upon
sin. Likeness is the ground of love.`Φίλον καλοῦμεν ὁμοίον ὁμοίῳ κατ᾽ ἀρετὴν.,—Plato de Leg. 8.
There being such a disproportion between us and God, we delight not in him. So Job xxi.,
`Depart from us;, why? `for we desire not the knowledge of thy
ways., We do not love holiness, and therefore do not love God.
What a madness is this, to part with God for sin! If you will not
be saints, be men; be not devils; they cannot endure God's presence
upon that ground. (2.) The effects of it. You that fly from God as
a friend, you will find him an enemy; you may depart from him as a
friend, you cannot escape him as an enemy. It is a sweet passage
that of Austin,Lib. iv. Confess., cap. 9. Te non amittit nisi qui dimittit: et qui te dimittit
quo fugit, nisi a te placato ad te iratum? You that cannot endure
the presence of God, or a thought of him, where will you go from
him? Ps. cxxxix. 6, `Whither shall I flee from thy presence? In
heaven thou art there; in hell thou art there, &c. Where will you
go? Jer. xxiii. 23, `Am I God at hand, and not a God afar off?, God is here, and there, and everywhere; you will find him wherever
you go. Surely then it is better to draw near to him as a friend than
to run from him as an enemy.
Obs. 2. A great duty that lieth upon the fallen creature is drawing
nigh to God. I do not mean to handle the duty at large: I shall only open three
things:—
1. How God and the creature may be said to be near one to
another, or to draw nigh. God's special presence is in heaven, and
we are on earth; and his general presence is with all the creatures,
and so `he is not far from any one of us, Acts xvii. I answer—It is
to be understood spiritually; we draw nigh unto him non vestigiis
corporis, sed animo, not by the feet of the body, but the soul. Spirits
may have converse with one another though at a distance. Now
God's children are with him in their thoughts, in the affections and
dispositions of their souls. Their
πολίτευμα, `their business and
negotiation is in heaven, Phil. iii. 20; `Their heart and their treasure
is there, Mat. vi. 20, 21. Their desires are there; the world is but a larger prison. But it is more especially meant of their communion
with God in duties, wherein their souls and their prayers are `lifted
up, to him, Acts x. 4; and he is said to come down to meet them, Isa. lxiv. 5. And also it noteth the continual intercourse that is
between God and them in all their ways. The first epistle of John
was written to this purpose, `That they might have fellowship and
communion with the Father and the Son, 1 John i. 4.
2. How is this effected and brought about, since we cannot endure
the thought of God? The question is necessary. This was the great
design of heaven, to find out a way to bring man into fellowship again
with his maker; and God hath found out a `new and living way `by
Christ, and therefore he is said to be `the way to the Father, John
xiv. 6. And the main intent of his incarnation and death was `to
bring us to God, 1 Peter iii. 18. To bring strangers and enemies
together is a mighty work. But how doth Christ effect it? I answer—(1.) Partly by doing something
for us—satisfying God's justice, and `bearing our sins in his body upon the tree;, otherwise guilt could
have no commerce with wrath, stubble with devouring burnings: `God
is a consuming fire, and we are as `stubble fully dry., Now Christ is
a screen drawn between us:`Absque cruore Domini nemo appropinquat Deo.,—Hieron. the divine glory would swallow us up,
but Christ's flesh is a veil that abateth the edge and brightness of it,
Heb. x. 19, 20. (2.) Partly by doing something in us. Christ's work
in bringing a soul to God is not ended upon the cross; he giveth us
the graces of his Holy Spirit, which fit us for communion with God.
The principal are these:—Faith, which is nothing else but a coming to
God by Christ for grace, mercy, and salvation: Heb. x. 22, `Draw nigh
by the assurance of faith., Unbelief is a going off from God, Heb. iii.
12, and Zeph. iii. 2; and faith a coming to him. Then love, the grace
of union. By desire, it maketh us go out to God; by delight it keepeth
us there: the one is the thirst, the other the satisfaction of the soul.
Love runneth out upon the feet of desire, and resteth in the bosom of
delight. Then holiness: `God wall be sanctified in those that draw
nigh to him, Lev. x. 3. Holy hearts are fittest to deal with a holy
God, otherwise we should not endure God, nor God us. Then fear,
by which the soul walketh with God, and is near to him: there where
the thoughts are, there we are spiritually. Of wicked men it is said, `God is not in all their thoughts;, but the godly always keep God in
their eye: Acts ii. 25, `I foresaw the Lord always before me., Fear
still keepeth them in his company. Then humility; because of our
distance and guilt we cannot come to God unless we come humbly and
upon our knees: Ps. xcv. 6, `Come let us worship and bow down, and
kneel before the Lord our maker;, that is the fittest posture in approaches to God: God `will dwell with the humble, Isa. lvii. 15. Now
all these graces, being exercised in the conversation, or in holy duties,
where the addresses to God are more direct, make the soul near to
him.
3. The last question is, What special acts doth the soul put forth
when it draweth nigh to God? The answer may be given you from
what was said before. There must be an act of faith in our wants;
by faith we must see that in God which we stand in need of in sense. Fear must be acted in all our ways, keeping us in God's eye: persons
loose and regardless are far from God: `Walk before me, &c., Gen.
xvii. 1. Then love and humility must be acted in holy duties. Drawing nigh doth chiefly imply humble and fervorous addresses; when
you come naked to God, as the rich man that will clothe you; hungry
to God, as the bountiful man that will feed you; sick to God, as the
physician that will cure you; as servants to your Lord, as disciples to
your master, as blind to the light, as cold to the fire, &c. The creatures
addresses are best when they begin in want and end in hope, when
there is a rare mixture of humility and confidence; and love there
must be in every duty, for God must be sought as well as served.
Well, then, let us all mind this duty. Sin is a departing from God,
grace a returning. Draw nigh to him, make out after the comforts and
supports of his presence: the way is by Christ, but you must resolve
upon it; I must, and I will: Ps. xxvii. 8, `Thy face, Lord, will I seek;,
there must be a care to bring the soul to this resolution. Mark that
place, Jer. xxx. 21, `I will cause him to draw near and approach to
me, saith the Lord; for who is this that engageth his heart to draw
near to me?, that is, by my Spirit I will comfort them. But will you
engage your hearts? Out of a conviction of the necessity and excellency of the duty, issue forth a practical decree: David doth,
Ps. lxxiii.
28, `It is good for me to draw near to God.,
Object. There is one doubt in the text which must be cleared before
we go further, and that ariseth from the phrase used, `draw nigh to
God, as if it were in our own power. The old Pelagians abused
this place; and the Rhemists in their notes say, that free-will and
man's own endeavour is necessary in coming to God, and that man is
a cause of making himself clean, though God's grace be the principal.
Usually two things have been built upon this place:—(1.) That the
beginning of conversion is in man's power; (2.) That this beginning
doth merit or increase further grace from God; for, say they, God will
not draw near to man ere he do first draw near to him; therefore, before
special grace the beginning of conversion must be in man, and upon
this beginning God will come in.
Sol. I answer—(1.) This place and the like showeth not what man
will do, but what he ought to do. We left God ere he left us; therefore, we should be first in returning, as we were first in forsaking:
the wronged party may in justice tarry for our submission; but yet,
such is the Lord's kindness, that he loveth us first, 1 John iv. 19.
(2.) Precepts to duty are not measures of strength: there is no good
argument a mandato ad effectum, from what ought to be done to what
can or shall be done. These things are expressed thus for another
purpose: to show God's right, to convince the creature of weakness, to
show us our duty, that man's endeavour is required, and that we should
do our utmost, to convince us wherein we have failed, &c. (3.) These
precepts are not useless; to the elect they convey grace. God fulfilleth
what he commandeth: evangelical commands carry their own blessing
with them; for, by the co-working of the Spirit, by this means they
are stirred up and made to draw near to God. Towards others they
are convincing, and show us our obstinacy and contumacy; we will
not come to God, and lie at the foot of his sovereignty, saying, O Lord, thou hast said, Turn to me, and I will turn to you: `Turn us and. we
shall be turned; draw us and we shall draw near to thee, Jer.
xxxi. 18. Men pretend cannot; the truth is they will not come, hungry
to the table, thirsty to the fountain; they will not lie at God's feet for
grace: so that those precepts convince the reprobate, and leave them
without excuse. I shall conclude all with that sweet saying of Bernard,
Nemo te quaerere potest, nisi qui prius invenerit; vis igitur inveniri ut quaeraris, quaeri ut inveniaris; potes quidem inveniri, non
tamen praeveniri—none can be aforehand with God; we cannot seek
him till we have found him; he will be sought that he may be found,
and found that he may be sought: it is grace that must bring us to
grace; and the stray sheep cannot be brought home unless it be upon
Christ's shoulders.
2. Secondly, The next consideration of the words is, as they
respect Christians already converted and called; and so the sense is, draw more
near to God every day in a holy communion, and you shall have more grace from
him. The note is:—
Obs. That gracious hearts should always be renewing their accesses
to God by Christ. So 1 Peter ii. 5, `Coming to Christ as a living
stone;, always coming to him in every duty, in every want. This
maintaineth and increaseth grace, and maketh your lives sweet and
comfortable, Drawing nigh to God is not the duty of an hour, or in
season only at first conversion, but the work of our whole lives.
And he will draw nigh to you; that is, he will make us find that
he is near to us by his favour and blessing. You have the like promise, Zech. i. 3,
`Turn unto me, and I will turn unto you., So Mal. iii. 7, `Return unto me, and I will return unto you, saith the Lord of hosts.,
Obs. 1. Observe, that the way to have God to turn to us in mercy,
is to turn to him in duty. This is the standing law of heaven; God
will not vary from it; it is the best way for God's glory, and for the
creatures, good. Mercies are most sweet and good to us when we are
prepared for them by duty. Do not divide then between mercy and
duty. Expectations in God's way cannot be disappointed. The
prophet saith, Hosea x. 11, `Ephraim is an heifer that is taught, and
loveth to tread out the corn, but not to break the clods. The mouth
of the beast that treadeth out the corn was not to be muzzled; in that
work they had plenty of food. The meaning—Ephraim would have
blessings, but could not endure the yoke of obedience. We are apt
to lie upon the bed of ease, and securely look what God will do, but
do not stir up ourselves to what we should do.
Obs. 2. God will be near those that are careful to hold communion
with him. See Ps. cxlv. 18, `The Lord is nigh to all that call upon
him, io all that call upon him in truth., Nigh to bless, to comfort, to
quicken, to guide, to support them. Let it encourage us to come to
God, yea, to run to him; we are sure to speed. The father ran to
meet the returning prodigal, Luke xv. 18. He will prevent us with
loving-kindness: `When they call I will answer, when they cry I will
say, Here am I, Isa. lviii. 9. What have you to say to me? what
would you have from me? Here am I to satisfy all your desires.
Nay, elsewhere it is said, Isa. lxv. 24, `Before they call, I will answer, &c. When they do address themselves to seek God, he is nigh to
counsel, to quicken, to enlighten, to defend; ready with blessing ere
your imperfect desires can be formed into a request. So Ps. xxxii. 5,
`I said, I will confess, and thou forgavest, &c. As soon as David
had but conceived a repenting purpose, he felt the comfort of a
pardon.
Cleanse your hands, ye sinners, &c.—From the connection of
this precept with the former you may observe:—
Obs. That unclean persons can have no commerce with God. You
must be holy ere you can draw nigh to him; conformity is the ground
of communion: Mat. vi. 9, `Blessed are the pure in heart, for they
shall see God., So Josh. xxiv. 19, `You cannot serve the Lord, for he
is an holy God, &c. Without holiness God cannot endure our
presence; he `will not take the wicked by the hand, Job viii. 20.
And we cannot endure his presence: `The sinners in Zion will be
afraid, Isa. xxxiii. 14. Well, then, when you would have free converse
with God, come with a holy heart; there is special purgation required
before worship. The Israelites were to wash themselves when they
heard the law, Exod. xix. And David saith, Ps. xxvi. 6, `I will wash
mine hands in innocency: and so compass thine altar, O Lord., He
hath respect to the solemn washing, which God had appointed
for such as came to the altar, Exod. xl. Again, if you would
have sweet converse with God in your ways, walk holily; the Spirit
of God loveth to dwell cleanly. See Ps. xxiv. 3, 4, `He that hath
clean hands, and an holy heart, shall stand in his holy hill., Generally
it was the custom of the eastern countries to wash before worship.
The very heathen gods would be served in white, the emblem of
purity.
Cleanse your hands.—It noteth good works; as pureness of heart
implieth faith and holy affections. Thus it is often taken in scripture,
as Job xvii. 9, `The righteous shall hold on his way, and he that is of
pure hands shall grow stronger and stronger., Therefore washing the
hands was a sign of innocency, as Pilate did in the matter of Christ.
Thus the apostle Paul biddeth us, 1 Tim. ii. 8, to `lift up holy hands
without wrath and doubting., So God telleth the Israelites, Isa. i.
15, 16, `Your hands are full of blood; wash you, make you clean, &c.
When we come to empty the fountain of goodness, we must not do it
with impure hands. The hands in all these places are put synecdochically for the whole body, and all the external organs of the soul,
because they are principally employed in the accomplishing of many
sins, as in bribes, rapine, lust, fights, &c.
Obs. Observe, that the Lord hath required not only holy hearts, but
holy hands. The goodness of your hearts must appear in the integrity
of your conversations. When men's actions are naught, they pretend
their hearts are good. Is there no evil in the hand? The heart
must be pure and the way undefiled, that we may neither incur blame
from within nor shame from without; and when sin is once committed,
the hand must be cleansed as-well as the heart. It is in vain to pretend repentance and washing the heart, when the hand is full of bribes
or ill-gotten goods, and no restitution is made.
Ye sinners.—In this first clause he speaketh to men openly vicious, such as were tainted with the guilt of outward and manifest sins; so
the word sinners is used in this place, as elsewhere, where it is put in
definitely. So John ix. 31, `The Lord heareth not sinners;, that is,
men of a corrupt life. So Mary Magdalene is called `a sinner,The belief that the `woman which was a sinner, was Mary Magdalene seems to have
been entertained by all the English writers of the seventeenth century.—ED. Luke
vii. 37, that is, openly profane. So, `He eateth and drinketh with
sinners, Mat. xi. 9, and Luke xv. 2. Now the chief work of open
sinners is to cleanse the hands, or reform the life, that by such representations they may be beaten off from the fond presumption of a good
heart whilst the life is scandalous.
Purify your hearts.—He speaketh this, partly because in this latter
clause he dealeth with hypocrites, whose life is plausible enough, their
main care should be about their hearts; partly because all cometh out
of the heart.
Obs. Observe, if you would have a holy life, you must get a clean
heart. True conversion beginneth there; spiritual life, as well as
natural, is first in the heart. See 1 Peter ii. 11, 12, `Abstain from
fleshly lusts . . . having your conversations honest., First mortify
the lusts, then the deeds of the body of sin. If you would cure the
disease, purge away the sick matter, not only stop the flux of the
humours; lest sin return again, cast salt into the spring: Isa. lv. 7, `Let the wicked forsake his way, and the unrighteous man his thoughts, &c. Mark, not only his
way or course of life, but his thoughts, the
frame of his heart; the heart is the womb of thoughts, and thoughts
are the first issues and out-goings of corruption: Mat. xv. 19, `Out of
the heart come evil thoughts, murders, adulteries, &c. First the
thoughts, then the practices. Well, then, they are foolish and vain
men that are over-industrious about the outward man, washing the
outside of cups and platters, Mark vii., altogether for dressing up a
garb and pretence of religion. That which God looketh after and
loveth is `truth in the inward parts, Ps. li. 6. God will easily find
us out under our disguise, as the prophet did Jeroboam's wife. Be not
careful merely of honour before the people, but of your hearts before
God; and let conscience be dearer to you than credit. Many are
sensible of failings in the carriage, because they betray and expose us
to shame; you should be as sensible of distempers in the heart; lusts
must not be digested without regret and remorse, no more than sins.
Ye double-minded,
δίψυχοι.—The word signifieth `of two hearts, or
`two souls., An hypocrite hath `an heart and an heart, which is
odious to God; they halt between God and Baal, and deny the religion which they profess; their thoughts are divided, and their affections hover always in a doubtful suspense between God and the
world. See the notes on chap. i. 8.
Ver. 9. Be afflicted, and mourn, and weep: let your laughter be
turned into mourning, and your joy into heaviness.
He now prescribeth them another remedy against their carnal
affections and practices; it is proposed with the more earnestness,
because of the calamity then ready to fall upon the people and nation
of the Jews.
Be afflicted, ταλαιπωρήσατε. What is the meaning? Must we draw affliction and unnecessary troubles upon ourselves? I
answer—(1.) It must be understood of some commendable afflicting ourselves;
and therefore must either imply that our corporal afflictions and distresses ought to be borne patiently.
`Be afflicted;, that is, if God
bring it upon you, bear it, be content to be afflicted; it is our duty to
be what God would have us to be; let your will be done when the
Lord's is. Or else, (2.) Know your misery, be sensible of it; it is
some happiness to know our misery. Man, in a proud obstinacy,
choketh his grief and stifleth conviction. Or else (3.) It noteth
compassion and fellow-feeling of others, sorrows. A member is sensible of pain as long as it holdeth the body: Heb. xiii. 3,
`As being
in the body, &c. A pinch or wound in the arm discomposeth the
whole body; members will have a care of one another. Or else, (4.)
And so most properly to the context, humbling and afflicting the soul
for sin; sorrow seemeth to be made for that purpose and use.
Obs. Observe, if we would not be afflicted of God, we should
afflict ourselves for sin. Voluntary humiliations are always best
and sweetest; they please God best, and they do us most good. God
is most pleased then. Christ was `wounded with one of the spouse's eyes, Cant. iv. 9. The angels rejoice at the creatures, repentance,
Luke xv. 7. Some say there shall be godly sorrow in heaven, because
there will be memory and remembrance of sins in heaven, and because
it is rather a perfection than an oppression of nature. But that is a
strain beyond elah;The highest note in the old musical notation.—ED. there all `tears are wiped from our eyes., But,
however, it is pleasing to heaven, to God, and angels; and then these
self-afflictings do us most good. Voluntary mournings prevent
enforced. `Blessed are they that mourn, for they shall be comforted, Mat. v. 4, that do it freely, and of their own accord. It is one of the
attributes of God, `he comforteth those that are cast down, 2 Cor.
vii. 6. You see it preventeth misery; if not, it comforteth in misery.
This mourning hath always a joy going along with it. Chrysostom
observeth that the greatest mourner in Israel was the sweet singer in
Israel. A Christian is never more truly joyful than after, yea, in godly sorrow. True conviction of sin is caused by `the Comforter,
John xvi. 8. There is consolation mixed with it. Besides, it is of
great profit to the soul. The rain maketh the ground flourish; and
melted metals are fit to receive any stamp. `By the sadness of the
countenance the heart is made better, Eccles. vii. 3. It is bitter
physic, but it procureth health. Holy tears are the sponge of sin; a
hard heart must be soaked, and a filthy heart must be washed in this
water. We are most considerate when most pensive. Besides all
this, the issue and end of it is very sweet. God will `revive the
spirit of the humble, and restore comfort to the mourners, Isa. lvii.
15. Well, then, be afflicted; it is a hard duty, but of great profit.
Make your sorrow to draw water for the sanctuary; affections, like the
Gibeonites, must not be abolished, but kept for temple uses.
And mourn and weep.—Why so many words to one purpose? The
whole verse and the next is of the same strain. I answer—(1.) It is
a hard duty, and needeth much enforcement.
Obs. 1. Flesh and blood must be much urged to acts of sorrow. They are painful to the body, and burdensome to the mind^ Frothy spirits
love their pleasure and ease: `The fool's heart is in the house of
mirth, Eccles. vii. A loose, garish spirit doth not love to converse
with mournful objects, or to be pressed to mourning duties. It
showeth how instant and earnest we should be in pressing such duties
as these. Oh! `weep, `mourn, `be afflicted., It is one of the fancies
now in fashion, men would be altogether honeyed and oiled with grace;
the wholesome severities of religion are distasted. Some that would be
taken for Christians of the highest form are altogether prejudiced
against such doctrines as this is, and think we are legal when we press
humiliation. How may the poor ministers of the gospel go to God,
and say as Moses did, Exod. vi. 12, `The children of Israel have not
hearkened unto me, how then shall Pharaoh hear me?, Lord, the
professors will not brook such doctrine as this is, how shall we hope to
prevail with the poor, blind, carnal world? Certainly it is very sad
that that which was wont to be a badge of profaneness men should
now adopt it into their religion; I mean, scoffing at doctrines of repentance and humiliation.
Obs. 2. It is a necessary duty; those that will be Christians must
look to mourn. The Spirit descended in the form of a dove, to note
both meekness and mourning. Christian affections will be tender.
God's glory cannot be violated, but your heart will even bleed if it be
right: Ps. cxix. 136, `Rivers of tears run down mine eyes, because
thy law is made void., When sins are common, your souls will `weep
sore in secret places, Jer. xiii. 17. If afflictions light on God's heritage, you will have a fellow-feeling, Rom. xii. 15. Nay, there
will be not only occasions offered without, but within. Your own sins,
your own wants. Your sins: Lam. v. 16, `Woe is us, for we have
sinned., Times shall come when you shall have occasion to mourn
like the doves of the valleys. Oh! woe the time that ever I sinned
against God! Your wants and needs: all gracious supplies are to
be fetched out this way. The disciple is not above his Lord. `By
prayers, and tears, and strong cries, &c., Heb. v. 7. His requests
were uttered with deep sighs. Christ, that shed his blood, did also
shed tears; and if he were `a man of sorrows, certainly we must not
be men and women of pleasures. Well, then, do not call mourning
melancholy. The world dealeth perversely with the children of God;
they provoke their sorrow, and then upbraid them with it; your sins
and injuries give them occasion to mourn, and then you blemish the
holy profession, as if it were mopishness and melancholy. Those tears
that you see upon the eyes of God's children are either shed for their
own sins or yours. If for yours, you should not upbraid them, but
bear them company; mourn with these doves of the valleys. If for
their own, `a stranger doth not intermeddle with their joys., The sun
shineth many times while it raineth: there may be joy in their
hearts whilst there are tears in their eyes. Again, it serveth to press
us to this duty: better be a `mourner in Zion, than a `sinner in Zion., The mourners were marked for preservation. Though it be a duty
against the heart and hair, yet imitate those holy ones of God that `watered their couches with tears, Ps. vi. 6, that wished
`their heads
to be fountains of water, Jer. ix. 1. It is likely you will come short of them, but high aims and attempts in duty will do you no hurt.
He that shooteth at the sun, though he come far short, will shoot
higher than he that aimeth at a shrub; it is best to eye the highest
and worthiest examples. Again, it showeth how little of a Christian
is found in them that are strangers to godly sorrow, that bathe and
steep their souls in fleshly delights. Christ was `a man of sorrows,
and the Spirit is a `mourning dove., I confess some Christians are
of a sadder temper than others; the Spirit acteth with difference and
variety; in some more mournfully, in others more raisedly. Some
men's lives are spent in the silence of meditation, others in the heat of
service, in doing and suffering for God. The one makes use of
Christ's love, like holy Niobes, to dissolve and melt away their souls
in tears; the other to quicken themselves to action and more resolution for God. But certainly every Christian is of tender bowels,
and they will find frequent occasions of mourning; and unless we be
well humbled, we can hardly do well or suffer well.
Obs. 3. The next reason of this multiplication of words is to show
that we must continue and persevere in it. We would soon turn over
our hard lesson, and love not to dwell upon sad thoughts; therefore
the apostle returneth the duty again and again to our care: `Be
afflicted, and then `mourn, and then `weep., Sorrow doth not work
till it be deep and constant, and the arrows stick fast in the soul.
David saith, `My sin is ever before me, Ps. li. 3. We must be held
to it; slight sorrows are soon cured. Mourning is a holy exercise, by
which the soul is every day more and more weaned from sin, and
drawn out to reach after God. Well, then, it checketh those that content themselves with a hasty sigh, and a little blowing upon the
matter: judge you, is this being afflicted and mourning and weeping?
Check such a vain heart as would presently run out into the house of
mirth again. But you will say, Would you have us turn Heraclites,
to be always weeping? I answer—(1.) True it is that sorrow befitteth
this life rather than joy. Now we are `absent from the Lord, under
the burden of a `vile body, and vicious affections; it is our pilgrimage;
we have only a few `songs., God's statutes, Ps. cxix. 54. The communion that we have with God in ordinances is but little. Grace is
mixed with sin, faith with doubts, knowledge with ignorance, and
peace with troubles. Now `we groan., Rom. viii. 23. We are waiting
and groaning for a full and final deliverance. We are as they that `pass through the valley of Baca,
Ps. lxxxiv. 6; the Septuagint
read δακρύων, tears. (2.) There are some special seasons and occasions of mourning, as chiefly in the time of God's absence:
`When
the bridegroom is gone, then shall they mourn, Mat. ix. 15; when we
have lost the comforts and refreshings of God's presence, or the
quickenings of his Spirit. The absence of the sun maketh the earth
languish; when you have lost the shine of his countenance, you
should cry after him. So in times of great guilt, public or personal: `Deep calleth on deep, and floods to floods;, the deluge of sins upon
the flood of holy tears. So in times of great distempers, and the growing
of carnal lusts. The persons to whom the apostle speaketh were
envious, proud, covetous, ambitious, and he biddeth them `weep and
mourn, &c. Salt water and bitter potions kill the worms; so doth bitter weeping fleshly lusts: the exercises of repentance are the best
means for the mortifying of carnal desires. So in times when judgments are threatened. Thunder usually causeth rain; and threatenings should draw tears from us. So in times of calamity, when judgments are actually inflicted: Isa. xxii. 12,
`Then the Lord called to
sackcloth, and baldness, and ashes., So also in times of great mercies,
it is a fit season to remember our unkindness; the warm sun melts:
she wept much, because she was pardoned much, Luke vii. 38, with
47. When Christ had washed her soul with his blood, she washed
his feet with her tears.
Let your laughter be turned into mourning.—He meaneth their
carnal rejoicing in their outward comforts and possessions, they being gotten by
rapine and violence, as in the context. Observe hence:—
Obs. 1. That it is a good exchange to put away carnal joy for godly
sorrow; for then we put away a sin for a duty, brass for gold; yea,
we have that in the duty which we expected in the sin, and in a more
pure, full, and sweet way. God will give us that in sorrow which
the world cannot find in pleasure; serenity, and contentment of mind.
When the world repenteth of their joy, you will never repent of your
sorrow, 2 Cor. vii. 10. Solomon saith, Prov. xiv. 13, `The end of
that mirth is heaviness., Worldly comforts in the issue and close
grow burdensome; but who ever was the sadder for the hours of
repentance? Job `cursed the day of his birth, but who ever cursed
the day of his new birth? In this exchange of laughter for sorrow,
you give that which is good for nothing for that which is useful to
your souls. Eccles. ii. 2, 3, `I have said of laughter, thou art mad;, that is, it bringeth forth no solid comfort or profit. When we turn
our laughter into mourning, God will turn our mourning into
laughter: John xvi. 20, `Ye shall be sorrowful, but your sorrow
shall be turned into joy., Out of these salt waters God breweth the
wine of spiritual consolation. It is the curse of wicked men that
their joy will be `bitterness in the issue:, their wine proveth at length
to be like `the gall of asps;, a cup of deadly drink to their conscience.
Well, then, be not prejudiced against godly sorrow. Planctus lugentium are better then
plausus theatrorum, the saddest duties are sweeter
then the greatest triumphs, and the worst and most afflicted part of
godliness is better than all the joys and comforts of the world. It is
better to have your good things to come, than here: Luke xvi. 21, he
lived in jollity, but his good days were past. Do not measure things
by the present sweetness, but by the future profit; that which droppeth
honey may prove wormwood. See Luke vi. 25, `Woe unto you that
laugh now, for you shall weep, &c.
Obs. 2. That an excellent way to moderate the excess of joy is to
mix it with some weeping. He speaketh to men drunk with their
present happiness, and his drift is to awaken them out of their sense
less stupor. The way to abate one passion is to admit the contrary:
in abundance there is danger; therefore in your jollity think of some
mournful objects. Nazianzen reporteth of himself that this was his
practice, when his mind was likely to be corrupted with happiness,
τοῖς θρένοις συγγίγνομαι, &c., to read the Lamentations of Jeremiah,Naz. Orat. 13. and to inure his soul to the consideration of matters sad and mournful.
It was God's own physic to Belshazzar, in the midst of his cups to
bring him to think of his ruin by a handwriting upon the wall.
Well, then, when your mountain standeth strong, think of changes;
evils come upon us unawares when we give up our hearts to joy.
The secure carnalist would not so much as suppose a possibility of his
death that night, Luke xii. 19. Better it was with Job, chap. iii. 25, `The evil which I greatly feared is come upon me.,
The cockatrice
killeth us not if we see it first.
And your joy to heaviness.—In all the context he noteth them as
carnal, and as glorying in oppressing one another; such a joy and
laughter is intended by which secure sinners please themselves in
their present success, putting off all thoughts of imminent judgments.
Obs. That prosperous oppression is rather matter of sorrow than
joy to us. You laugh now, but God will laugh hereafter when your
calamities and fears come, Prov. i. 20, Ps. xxxvii. 12, 13. Wicked
men and carnal oppressors have never so much cause to be humbled
as when they are prosperous; it is but a sure pledge of their speedy
ruin. Now you despise others, scoff at the servants and ways of God;
you puff, and the children of God sigh; see Ps. xii. 5. Oh! how will
you hang the head when the scene is changed, and you are become
objects of public scorn and contempt, and the children of God in a
holy admiration shall say, as those in the prophet, `Where is the rage
of the oppressor now?, Isa. li. 13. Oh! that men would awaken conscience, and say, I am a-laughing and triumphing; have I not more
cause to howl and mourn? &c.
Ver. 10. Humble yourselves in the sight of the Lord, and he shall
lift you up.
The apostle goeth on inculcating and pressing the same duty upon
them; and lest they should rest in external exercises, he useth a word which
more properly implieth the inward acts of the soul. Observe, from the context:—
Obs. It is not the outward expressions that God looketh after in
mourning, but the humble heart. God, that is a spirit, doth not
reckon so much of bodily exercise. Tears, and cries, and beating of
the body may all be counterfeit, or else done without a principle of
grace; and many times there may be inward humiliation where a dry
brain doth not yield tears. Godly sorrow doth not always keep the
road, and vent itself by the eyes. Papists place much in tears and
afflicting the body. The spirit-work is the more difficult; old wine
and old bottles may well agree together, but not new wine and old
bottles. Duties that require much spirit and soul-acts are too strong
for weak men. I allude to Christ's expression concerning spiritual
fasting, Mat. ix. 15, 16. Old carnal hearts cannot endure the rigour
of such spiritual duties. Well, then, in your first duties see that ye
do not only mourn and weep, but humble your souls. When ye
confess sins, it is not words and tears that God looketh after, but a
deep shame and feeling of the evil of your natures, iniquities of life,
and defects in obedience. When you pray, look not so much at the
outward heat and vehemency: the bodily spirits being agitated, there will be much contention and earnestness of speech; but see that the
soul do reach forth after God by the tendency of holy ardours and
desires. In the confessing of public sins, it is not the exact enumeration, apt language, but zeal for God's glory, compassion for others,
good, holy desires of promoting righteousness, which the Lord looketh after. Ashes and sackcloth are nothing to the work of the
soul: Isa. lviii. 5, `Will you call this a fast, or an acceptable day to
God?, &c.
In the sight of the Lord.—The like passage is in 1 Peter v. 6;
but there it is `Humble yourselves under the mighty hand of God, &c. That
expression implieth a motive or consideration to enforce the duty, but this in
our apostle the sincerity of it. Observe hence:—
Obs. 1. That duties are then truly done when they are done as in
God's sight. The dread and reverence of God maketh the heart more
sincere; so James i. 27, `Pure religion and undefiled before God, &c.;
so 1 Peter iii. 21, `The answer of a good conscience towards God, &c.
In the presence of God would you make such an answer? So Ps.
cxix. 168, `I have kept thy testimonies, for all my ways are before
thee;, there was David's motive. Well, then, in all duties of worship
remember that you are before God; there is a broad and pure eye of
glory fixed upon you. You have to do with God, that `telleth man
his thought, that discerneth your spirits better than you do yourselves. That is a right address which is described, Acts x. 33, `We
are all here present before God, to hear all things that are commanded thee of God., Here we come to pray, to hear, to humble
ourselves before God. The soul will have a double advantage by such
thoughts; the work will be more spiritual, and more pure and up
right. More spiritual: I am not to be humbled before man, but
before God. `Man looketh on the outward appearance, but God on
the frame of the heart, 1 Sam. xvi. 7. Will this satisfy God? `Is
it such a fast as he hath chosen?, Isa. lviii. 5. So also more pure
and upright. Whatever a man doth to God, he will do it for God's sake: religious duties will be performed upon reasons of religion, not
for custom and company, but for God, to God.
Obs. 2. The sight of God is an especial help to humiliation. The
soul becometh humble by the true knowledge of God and ourselves: Job
xlii. 6, `Mine eye seeth thee, therefore I abhor myself in dust and
ashes., When he had a glorious apparition of God he vanished into
nothing in his own thoughts. The stars vanish when the sun ariseth;
and our poor candle is slighted into a disappearance when the glory
of God ariseth in our thoughts. We see our wants in God's fulness;
the ocean maketh us ashamed of our own drop; and we see our vileness
in God's majesty. What is the balance dust to a mountain, and our
wickedness in comparison of God's holiness? Elijah wrapt his face in
a mantle ^when God's glory passed before him, 1 Kings xix. 13. So
Isaiah crieth out, `I am undone, I am undone, a man of polluted lips, when God showed him his glory, Isa. vi. 5. Upon any apparition of
God to the faithful they were filled with a fear because of their own
weakness and corruption. Well, then, it directeth us how to be
humble in our addresses to God; get as large and comprehensive
thoughts of him as you can; see his glory, if you would know your own baseness. Men are slight in duties, because they have low thoughts of
God. They offered the Lord `a corrupt thing, because they did not
consider he was `a great king, Mal. i. 14. The elders that saw God
in his glory, `fell down upon their faces, Rev. vi.
And he shall lift you up.—What doth this promise imply? I answer—It is meant of any kind of happiness and felicity; either deliverance
out of trouble: `The Lord heareth the desires of the humble, Ps. x.
17; advancement in the world to honour, or any outward dignity: Prov.
xxix. 23, `A man's pride shall bring him low, but honour shall uphold
the humble in spirit., Though places of advancement be slippery, yet
the humble shall be continued and upheld. So for advancement in
grace or glory: Mat. xviii. 4, `Whosoever shall humble himself as a little
child, the same shall be greatest in the kingdom of heaven;, that is, have most
grace and glory. Learn hence:—
Obs. That submission and humility is the true way to exaltation.
It is often repeated in the gospel: `He that humbleth himself shall be
exalted, and he that exalteth himself shall be abased;, see Luke xiv.
11; Mat. xxiii. 12. We are all by nature proud, and would be
exalted; the way to rise is to fall. God gave us a pattern of it in
Jesus Christ. First, `He emptied himself, and humbled himself to the
death of the cross; wherefore God hath highly exalted him, and given
him a name above all names, Phil. ii. 5-9. Well, then, would you
have deliverance? humble yourselves. The lion spareth the prostrate
prey. Omnipotence will not be your terror, but protection. Would
you have grace? see more of God. He that is in the low pits seeth
stars in the daytime. Would you have your outward station firm?
the Lord will uphold the humble. Would you have the comforts of
the Spirit and the preferment of grace? the Lord will `revive the
spirit of the humble, Isa. lvii. 15. You are God's second heaven: `I
will dwell with the contrite spirit., The world looketh upon humility
as the way to make us contemptible; when we stoop, we think every
one will tread upon us. You see in the vote and sentence of the
promises it is the way to be exalted either in the favour of God or men.
Lastly, out of all we may be encouraged to wait upon God with a
holy humility and confidence in our low estate: Job xxii. 29, `When
men are cast down thou shalt say, There is a lifting up; and he shall
save the humble person., When all thy affairs `go to decay, thou
mayest bear up on these hopes. In Peter it is, 1 Peter v. 6, `He shall
lift thee up in due time., Wait God's leisure, and the promise shall
surely be fulfilled; only be humble, not only morally, but graciously.
Gracious humiliation is a deep sense of our misery and vileness, with
a desire to be reconciled to God upon any terms.
Ver. 11. Speak not evil of one another, brethren. He that speaketh
evil of his brother, and judgeth his brother, speaketh evil of the law,
and judgeth the law: but if thou judge the law, thou art not a doer of
the law, but a judge.
Here the apostle cometh to dissuade them from another sin, of
which he had impleaded them guilty before, and that is detraction
and speaking evil of one another.
Speak not evil of one another, brethren,
μὴ καταλαλεῖτε ἀλλήλων,
speak not one against another. The word implieth any speaking which is to the prejudice of another, be it true or false; the
scripture requiring that our words should suit with love as well as truth. Note
hence:—
Obs. That speaking evil of one another doth not become brethren
and Christians. A citizen of Sion is thus described: Ps. xv. 3, `He
backbiteth not with his tongue, nor doth evil to his neighbour, nor
taketh up a reproach against his neighbour., So there is an express
law: Lev. xix. 16, `Thou shalt not go up and down as a tale-bearer
among the people., Rokel, saith Ainsworth,See Ainsworth in Lev. xix. 16. signifieth a merchant
or trafficker up and down with spices; thence the word rakil, there
used for one that wandereth from place to place uttering slanders as
wares. These pedlars will be always opening their packs, Thus I
have heard of such and such a one, &c.; these were not to be suffered
in Israel. There are several kinds of evil-speaking: they may be all
ranked under two heads—whispering and backbiting. Whispering is a
privy defamation of our brother among those that think well of him;
backbiting is more public, before every one promiscuously. Now both
may be done many ways, not only by false accusations, but by a
divulging of their secret evils, by extenuating their graces, by increasing or aggravating their faults, and defrauding them of their necessary
excuse and mitigation, by depraving their good actions through the
supposition of sinister aims; by mentioning what is culpable, and
enviously suppressing their worth. It were easy to run out upon this
argument, but I contain myself. Well, then, if all this misbecometh
brethren, do not give way to it in yourselves, nor give ear to it in
others. (1.) Do not give way to it in yourselves; nature is marvellously prone to offend in this kind, therefore you must lay on the
greater restraints, especially when the persons whom you would
blemish profess religion: Num. xii. 8, `Were you not afraid to speak
against my servant, against Moses?, Mark the πάθος, or emphasis
of that expression: What! against my servant? against Moses? You
should be afraid to speak against any one, much more against those
whom God hath a mind to honour. This is the devil's proper sin; he
is `the accuser of the brethren, Rev. xii. 10. He doth not commit
adultery, break the Sabbath; these are not laws to him; but he can
bear false witness, dishonour parents, accuse the brethren; and yet
what more common amongst us? John Baptist's head in a charger
is a usual dish at our meals. When men's hearts are warm with
wine and good cheer, then God's children are brought in, like Samson
among the Philistines, to make them sport. Oh! consider, God will
surely recompense this into your bosoms; either in this life—`They
that judge are judged, Mat. vii. 1; men are bold with their names,
because they were not tender in meddling with others; or in the life
to come, without repentance. It is said of the wicked, Ps. lxiv. 8, `Their own tongue shall fall upon them., How unsupportable is the
weight of the sins of this one member! (2.) Do not give way to it
in others: your ears may be as guilty as their tongues; therefore such
whisperings should never be heard without some expression of dislike.
Solomon commendeth a frown and the severity of the countenance:
Prov. xxv. 23, `As the north wind driveth away rain, so doth an angry countenance a backbiting tongue., They are discouraged when
they do not meet with compliance. David would not have such to
dwell in his house, Ps. ci. 5. Certainly our countenancing them
draweth us into a fellowship of the guilt. Now if we must not receive
these whispers against an ordinary brother, much less against a minis
ter; there is express provision for the safety of their repute and credit:
`Against an elder receive not, &c., 1 Tim. v. 19; partly because men
are apt to hate him that reproveth in the gate, and so they are liable
to be traduced; partly because men in office are most observed and
watched, see Jer. xx. 12, and Ezek. xxxiii. 30; and partly because
their credit is of most concernment for the honour of the gospel:
therefore we should not easily hear those that are `talking of them
by the walls and doors of the houses, as it is in the prophet.
For he that speaketh evil of his brother, and judgeth his brother.—In that word
judgeth the apostle showeth what their censuring
amounted to, a usurping of God's office, and a passing sentence upon
their brethren; and also what kind of evil-speaking he principally intendeth;
that is, for things merely indifferent, as observation of days, meats, and the
like, see Rom. xiv. 3, 4. Observe hence:—
Obs. That censuring is a judging: you arrogate an act of power which
doth not belong to you. When you are advanced into the chair of arrogance and censure, check yourselves by this thought, Who gave me this
superiority? The question put to Moses may well be urged, in the
behalf of our wronged brethren, to our souls: `Who made thee a judge
over us?, Exod. ii. 14. Paul useth the same disuassion, Rom. xiv. 4, `Who art thou that judgest another man's servant?, &c.
Speaketh evil of the law, and judgeth the law.—How can this be?
Several ways may this sentence be made good. I shall name the
principal.
First, Every sin is a kind of an affront to the law that forbiddeth
it; for, by doing quite contrary, we do in effect judge the law not fit
or worthy to be obeyed. As, for instance, in the present case, the law
forbiddeth rash judgment, and speaking evil one of another; but the
detractor approveth that which the law condemneth, and so in effect
judgeth the law to be not good or equal. From hence observe:—
Obs. That sin is a judging of the law. It is said to David, 2 Sam. xii. 9,
`Wherefore hast thou despised the commandment of the Lord, to do
evil in his sight?, In the rage of his lust David looked upon it as a
slight law. Observe it when you will, you will find that in sinning
there are some implicit evil thoughts by which the law of God is
disvalued and disapproved; we think it unworthy, hard, or envious, or
unequal. Those wretches speak out that which is the silent language
of every sinful action: Ezek. xviii. 25, `The ways of the Lord are not
equal, the ways of the Lord are not equal., The heart of man is by
nature obstinately and vehemently set upon lust, revenge, censuring;
therefore, in all these cases, we are most apt to think the law of God
hard and injurious to the liberty of man, and that God hath dealt enviously with our natures to deny them the pleasures which we so
strongly pursue. This was the devil's first insinuation against God,
he seeketh to work Adam into hard thoughts of God's restraint: Gen.
iii. 5, `God knoweth, that in the day ye eat thereof, your eyes shall be opened., And still it is Satan's great policy to represent God as a
hard taskmaster, and to make us think evil of the law; therefore
Paul seeketh to prevent such thoughts, when the law checked his lusts
and brought him into a sense of inevitable misery: Rom. vii. 12, `The
law is holy, and the commandment just and good;, but was that good
which caused death to him? Yes, saith he, I look upon it still as a
rule of right; it is I am carnal, my heart is wicked, &c. Well, then,
you see how to make sin odious; it is a despising of the law, a speaking
evil of the law; it slighteth that rule which it violateth.
Secondly, They were wont, in that age to condemn one another
for things indifferent, merely upon their own will and sense, without
any warrant and sentence from the word, as you may see, Rom. xiv.
Now this was a kind of condemning of the law, as if it were not full
and exact enough, but needed to be pieced up by man's institutions.
Obs. Observe, that to make more sins than God hath made, is to judge
the law. You imply it to be an imperfect rule: men will be wise
beyond God, and bind others in chains of their own making. It is
true there is an `obedience of faith, by which the understanding must
be captivated to God, but not to men; to the word, not to every fancy.
There is a double superstition, positive and negative; the one when
men count that holy which God never made holy, the other when men
condemn that which God never condemned. They are both alike
faulty; we are not in the place of God; it is not in our power to make
sins or duties: `Touch not, taste not, handle not, were the ordinances and
precepts of false teachers, Col. ii. 21. There are three things exempted from
man's judicatory—God's counsels, the holy scriptures, and the hearts of men. We
should not dogmatise and subject men to ordinances of our own making, press our
own austerities and rigorous observances as duties. Justice and wisdom is good,
but to be `just overmuch, or `wise overmuch, is stark naught, Eccles. vii. 15,
16; that is, to be just or wise beyond the rule. Man is a proud creature, and
would fain make his morosity a law to others, and obtrude his own private sense
for doctrine. It is usual to condemn everything that doth not please us, as if
our magisterial dictates were articles of faith. We must not come in our own
name, but judge as the word judgeth, or else we judge the word. The Lord grant we
may consider it in this dogmatising age, wherein every one crieth up his private
conceit for law, and men make sins rather than find them!
Thirdly, You may conceive it thus: They might discommend and
censure others for that which the word approved and allowed, and so did not so
much condemn private persons as the law itself. If you take in this
consideration, the note will be:—
Obs. That to plead for sins, or to asperse graces, is to judge the word
itself. Thus you set the pride of corrupted wit against the wisdom of God
in the scriptures: `Woe be to them that call good evil, and evil good; that
put light for darkness, and darkness for light; that put bitter for sweet,
and sweet for bitter, Isa. v. 20. Usually thus it is in the world; grace
meeteth with calumny and sin with flattery. Open and gross sins are the
more gently stroked, because they have the hap to go away under a good
name: drunkenness is good fellowship, censure is conference and good
discourse, error is new light, rebellion is zeal of public welfare; but grace hath, the hap to suffer under some ill resemblance. As they were
wont to deal with Christians in the primitive times, to put them in
bearskins, and then to bait them, so graces are miscalled and misrepresented, and then hooted at. The law saith, Be zealous, be peaceable, &c., but in the world's reckoning zeal is fury, peaceableness and
holy moderation is time-serving and base compliance; pressing humbling doctrine is legalism, &c. Thus do many deceive themselves with
names; but do not you judge the law in all this? The law saith,
Sitting at the wine all day is drunkenness, and you call this good
fellowship, &c.
But if thou judge the law, thou art not a doer of the law, but a judge;
that is, when thou exercisest such a rash superiority over the law, thou dost
clearly exempt thyself from obedience and subjection to it. Observe hence:—
Obs. Those that judge the word, no wonder if they be given over to
the disobedience of it. It is done grossly by those that either deny
the divine authority of the scriptures, or accuse it, as the Papists do,
as an uncertain rule, or examine all the doctrines of it by their private
reason, or the writings and precepts of men, &c. And it is done more
closely by those that come to judge the word, rather than to be judged
by it. It is true, we have a liberty to examine, but we should not
come with a mind to cavil and censure. The pulpit, which in a sense
is God's tribunal, should not be our bar. The matter delivered must
be examined by scripture modestly and humbly, but we must not
despise and slight God's ordinance, and come hither merely to sit
judges of men's parts or weaknesses. This is the ready way to beget
an irreverent and fearless spirit. And then when men lose their awe
and reverence, their restraint is gone, and they grow loose, or desperately erroneous. God will punish their pride with some sudden fall.
Look to your ends, Christians; you will find a great deal of difference
between coming to hear and coming to censure. If you come with
such a vain aim, see if you get anything by a sermon but matter of
carping, and see if that do not bring you to looseness, and that to
atheism. Usually this is the sad progress of proud spirits. First
preaching is censured, not examined, then the manners are tainted;
then the word itself is questioned, and then men lose all fear of God
and man.
Ver. 12. There is one lawgiver, that is able to save and to destroy:
who art thou that judgest another?
He persisteth in the same argument. God the lawgiver is the only
judge; and who art thou that thou invadest or usurpest his office?
There is one lawgiver.—But you will say, We can name many
others, Lycurgus, Zaleucus, Solon, &c., many who had also potestatem
vitae et necis, power of life and death, and many now that make and
dispense laws. How is this sentence true? I answer Grotius supposeth the apostle intendeth Christ by this expression, in opposition
to Moses, as arguing against those that would continue the use of the
ceremonies, and observe difference between days and meats, &c. Now
saith he, we in the Christian church have but one lawgiver, Christ,
and not Moses. These must not be yoked and coupled together. But
this is too argute, and offereth too much force to the context. More probably, then, he meaneth—(1.) That there is but one absolute and
supreme lawgiver, whose will is the rule of justice. Others are
directed by an external rule, and prudent considerations of equity and
safety, and therein they are but as God's deputies and substitutes,
either in church or commonwealth: 2 Chron. xix. 6, `Ye judge not
for man, but for the Lord; the Lord is with you in the matter of
judgment., (2.) In spiritual things none else can give laws to the
conscience. In external policy the laws and edicts of men are to be
observed. But he speaketh of the internal government of the conscience, where God alone judgeth by the word;
for he speaketh against those that in indifferent things would set up their own
will as a rule of sin or duty. Observe:—
Obs. That God alone can give laws to the conscience. So Isa.
xxxiii. 22, `The Lord is our judge, the Lord is our lawgiver, the Lord
is our king; he will save us., Take them in a spiritual sense, and the
words are exclusive: God, and no other, our only judge, our only law
giver, &c. God only knoweth the conscience, and therefore God only
must judge it, and give laws to it. God only can punish the conscience for sin, and therefore he only can make a sin. It is the privilege of his word to `convert the soul, Ps. xix.
Object. There may be an objection framed against this doctrine out
of Rom. xiii. 5, where it is said, `Wherefore ye must be subject, not
only for wrath, but for conscience, sake., So that men's commands
seem to oblige the conscience.
Sol. I answer—They do in a sort, but not in that order and manner
that God's do. (1.) Not directly and immediately, but by the intervention of God's command. As a Christian is bound to perform all
civil duties upon reasons of religion, we are bound in conscience,
though human laws under that quatenus do not bind conscience. So
1 Peter ii. 13, `Submit yourselves to every ordinance of man for the
Lord's sake., It is God's command that bindeth my conscience to
observe man's. So Eccles. viii. 2. `I counsel thee to keep the king's commandment, and that in regard of the oath of God;, that is, not
only for fear of men, but chiefly for wronging thy conscience towards
God. (2.) Not so universally and unlimitedly. I must obey God
intuitu voluntatis, upon the bare sight of his will; but I must examine
the laws of men, whether they be just, equal, suiting with charity and
public safety; and in many cases active obedience must be withheld.
Peter and the apostles said, Acts v. 29, `We ought to obey God rather
than men., Many such cases there are; but now towards God conscience is bound, though it can see no reason for it, no good from it.
(3.) Not so absolutely. Whatever God commandeth, I am bound to
do it even in secret, though it be to my absolute prejudice; but now
submission to man may be performed by suffering the penalty, though
the obedience required be forborne; and in some cases a man may
do contrary in private, where the thing is indifferent, and there is no
danger of scandal and contempt of authority. Well, then, hear no
voice but God's in your consciences, no doctrines in the church but
Christ's. When they brought in foreign doctrines, it is said, they `did
not hold the head, Col. ii. 19. No offices, institutions, and worship
must be allowed but such as he hath appointed. Antiquity without scripture is no sure rule to walk by. We must not look what others
did before us, but what Christ did before them all.`Non attendendum quid alii ante nos fecerint, sed quid Dominus, qui ante omnes.,—Cyprian Epist. de Eucharist. So not the authority of the church; she is
`the pillar and ground of truth, 1 Tim.
iii. 15, sensu forensi non architectonico; that is, to hold forth Christ's mind, as a post doth a king's proclamation. Some power the church
hath in rites of decency, and expediency, and order, by virtue of that
general canon, 1 Cor. xiv. 40 (though that text carrieth the face of a
restraint rather than an allowance, and doth not so much enlarge as
moderate church power, as I have elsewhere cleared), but in the main
matters the church can only declare laws, not make them; and though
in matters indifferent she can direct to what is suitable to order and
decency, yet those directions should be so managed that they do not
take away the nature of the thing; and though Christian liberty be
restrained, it must not be infringed. It is the injury of antichrist to
usurp an authority over the church of God; and this is the very spirit
of antichristianism, to give laws to the conscience. CalvinCalvinus in locum. saith,
Men would have us more modest than to call the Pope Antichrist;
but as long as he doth exercise a tyranny over the conscience, we shall
never give over that term; nay, we shall go further, saith he, and call
those members of antichrist that take such snares upon their consciences. The setting up another lawgiver is properly antichristianism;
for then there is one head set against another, and human authority
against divine. It is Paul's character of antichrist: 2 Thes. ii. 4,
that `he as God sitteth in the temple of God;, that is, making himself
absolute lord of consciences, bringing them to his obedience, working
them to his advantage.
Who is able to save and to destroy.—It noteth God's absolute power
to do with man either temporally or spiritually as he pleaseth. This
power is everywhere given to God: Deut. xxxii. 39, `See now, that I,
even I, am he, and there is no god with me: I kill, and I make alive;
I wound, and heal; and there is none able to take out of my hand., So 1 Sam. ii.
6, and Isa. xliii. 13. Note hence:—
Obs. 1. That absolute supremacy becometh none but him that hath
absolute power. The power of magistrates is limited by the will of
God, because they depend upon him, and can do nothing but as they
are enabled and authorised by him, John xix. 11.
Obs. 2. God hath an absolute and supreme power on men, and can
dispose of them according to his will and pleasure. And therefore we
must—(1.) Keep close to his laws with more fear and trembling; there
is no escaping this judge, 1 Cor. x. 22. Eternal life and eternal death
are in his disposal, Mat. x. 28. (2.) Observe them with more encouragement; live according to Christ's laws, and he is able to protect
you: Ps. lxviii. 20, `Our God is the God of salvations, and to him be
long the issues of death., He can save his people, and he hath many
ways to bring his enemies to ruin. Your friend is the most dreadful
enemy; he `hath the keys of death and hell, Rev. i. 18. (3.) Be the
more humbled in case of breach of his laws. Oh! what will you do
with this lawgiver, who, with the rebuke of his countenance, can turn you into hell? see Ezek. xxii. 14. Have you courage and
strength enough to withstand God? What will you do with him that is `able to
save and destroy?, Wool overcometh the strokes of iron by yielding to them.
There is no way left but submission and humble ad dresses. He may be overcome by
faith, but not by power: Isa. xxvii. 5, `Take hold of his strength, and you may
make peace with him., By humble supplications you may `prevail with God as
princes.,
Who art thou that judgest another? that is, what a distance is there
between thee and God! what a sorry judge to him! You have the
same question, Rom. xiv. 4.
Obs. It is good to shame pride with the consideration of God's glory,
and our own baseness. He is `able to save and to destroy;, but `who
art thou?, &c.
Ver. 13. Go to now, ye that say, To-day or to-morrow we will go into
such a city, and continue there a year, and buy and sell, and get gain.
Having formerly spoken against those that contemned the law, he
now speaketh against those that contemned providence, promising
themselves a long time in the world, and a happy accomplishment of
their carnal projects, without any sense or thought of their own
frailty, or the sudden strokes of God. In this verse he doth, as it
were, personate them, and give a most accurate representation of their
thoughts.
Go to now, ἄγε νῦν.—The vulgar readeth
Ecce, as if it were
ἴδου, see now, do you do rightly? But we render it better. It is a phrase that
provoketh them to consideration, as awakening the attention of conscience, or as
citing them before the presence and tribunal of God.`Illud ἄγε est formula citationis ad tribunal Dei; sic non
nemo in locum., The same adverb is used
chap. v. 1. From this opening of the word observe:—
Obs. That if we would know the evil of our actions, it is good to
use reviews and reflecting thoughts. We sin and go on in sin
because of incogitancy. There should be wise consideration aforehand to prevent the sin, and faithful recollection to prevent the
going on in sin. God complaineth, Jer. viii. .6, `No man saith,
What have I done?, This recollection citeth the soul before three
bars:—(1.) Conscience; (2.) God's eye; and (3.) God's throne or
tribunal. It rouseth up the light of conscience by comparing the
action or speech with a principle of reason, or the word, as in the
present case, thus:—Am I Lord of future events, that I do so confidently determine or define them? Do those things hang on my
will? Is my life or actions in mine own power? It draweth the soul
into the presence of God thus: Would I have the jealous God, that
disposeth of human events and successes, to take notice of such speeches?
So before God's judgment seat thus: Would I defend such actions or
speeches before the tribunal of God? Will these carnal deliberations
endure the severe search and trial of the great day? Thus should you
in all cases review your actions, and, as the prophet saith, `Behold
your way in the valley, Jer. ii. 23.
Ye that say, To-day or to-morrow we will go into such a city, &c.—By an imitation he reciteth
the speeches or thoughts of the Jewish factors or merchants. Now we will go to
Alexandria, or to Damascus or to Antioch, which were the places of their usual traffic.
Observe hence:—
Obs. 1. That carnal hearts are all for carnal projects. Thoughts are
the purest offspring of the soul, and do discover the temper of it. Men
are according to their devices. See Isa. xxxli. 6, 7, `Liberal men devise liberal things., Carnal men are projecting how to spend their
days and months in buying and selling and getting gain. The fool
in the Gospel is thinking of enlarging his barns, and plucking down `his houses and building greater, Luke xii. 17, 18; this engrosseth all
his thoughts. One apostle describeth .such men thus, `Minding
earthly things, Phil. iii. 19. Another thus, `Having an heart exercised with covetous practices, 2 Peter ii. 14; that is, with earnest
contrivances how to promote their gain and earthly aims. A gracious
heart is for gracious projects, how they shall be more thankful, Ps.
cxvi. 12; how more holy, more useful for God, more fruitful in every
good work; `what they shall do to inherit eternal life., Oh! consider,
this is the better care, that more suiteth with the end of our creation
and the nature of our spirits. We were sent into the world, not to
grow great and pompous, but to enrich our souls with spiritual excellences, &c.
Obs. 2. Again you may observe, that carnal men send out their
thoughts to forestall and fore-enjoy their contentments ere they obtain
them. It is usual with men to feed themselves with the pleasure of
their hopes. Sisera's mother's ladies looked through the lattice,
pleasing themselves in the thought of a triumphant return, Judges v.
Thoughts are the spies and messengers of the soul; hope sendeth them
out after the thing expected, and love after the thing beloved. When
a thing is strongly expected, the thoughts are wont to spend themselves
in creating images and suppositions of the happiness of enjoyment.
If a poor man were adopted into the succession of a crown, he would
please himself in the supposition of the future honour and pleasure of
the kingly state. Godly men, that are called to be `co-heirs with
Christ, are wont to pre-occupy the bliss of their future estate, and so
do in a manner feel what they do but expect. So also do carnal men
charm their souls with whispers of vanity, and feed themselves with
the pleasant anticipation of that carnal delight which they look for;
as young heirs spend upon their hopes, and riot away their estate ere
they possess it. Well, then, look to it; it is a sure note of fleshliness
when the world runneth so often in your thoughts, and you are always
deflowering carnal contentments by these anticipations of lust and sin;
and you have nothing to live upon, or to entertain your spirit withal,
but these suppositions of gain and pomp, and the reversion of some
outward enjoyment.
Obs. 3. Again, you may observe their confidence of future events:
`We will go, and continue there a year, &c. Note thence, that carnal affections are usually accompanied with, certainly much encouraged
by, carnal confidence. They are doubly confident: of the success of
their endeavours, `We will get gain;, of the continuance of their lives, `We will continue there a year., Lust cannot be nourished without a
presumption of success: when men multiply endeavours, they little
think of God, or of the changes of providence: it is enough to undo lust to suppose a disappointment; besides, when there is such a presence
of means, we ascribe little to the highest cause. First the world
stealeth away our affections, and then it intercepteth our trust; there
is not only adultery in it, James iv. 4, but idolatry, Eph. v. 5. It is
not only our darling, but our god; and that is the reason why worldly
men are always represented as men of a secure presumption; as Luke
xii. 9, `Soul, thou hast much goods laid up for many years; eat, drink,
and be merry;, so Job xxix. 18, `I shall die in my nest, and multiply
my days as the sand;, so in that apocryphal passage, Ecclus. xi. 19, `I have found rest, and will eat continually of my goods; and yet he
knoweth not what time shall come upon him., They think now they
have enough to secure them against all chances. Well, then, look to
your confidence and trust; when you are getting an estate, is your expectation founded in faith or lust? When you have gotten an estate,
where lieth the assurance of your contentment? in the promises, or your outward
welfare?
Obs. 4. Again, from that to-day or to-morrow, and we will tarry
there a year. Carnal men are not only confident of present, but future
welfare, which argueth an heart stupidly secure, and utterly insensible
of the changes of providence: Isa. lvi. 12, `To-morrow shall be as this
day, and much more abundant;, Ps. xlix. 11, `Their inward thought
is that their houses shall continue for ever., Men love to enjoy their
carnal comforts without interruption, thought of death, or change.
Every day is as a new life,`Singulos dies singulas vitas puta, et quotidie demitur aliqua pars vitae; hunc ipsum
quem vivimus diem cum morte dividimus.,—Seneca. and bringeth sufficient care with it; we need
not look out for so long time. But worldly men, in their cares, do not
only provide for the morrow, but the next year; in their possessions
do not only please themselves in their present happiness, but will not
so much as suppose a change.
We will continue there,
ποιήσομεν—we will factor it there. He
chiefly instanceth in trading, and accommodateth his words to the merchant's profession, because too often and too sensibly are these carnal
thoughts, hopes, and confidence found in merchants and men versed
in worldly trading; though he intendeth to speak against all sorts of men that
undertake anything in the confidence of their own wisdom and industry, without
the leave and blessing of providence. Therefore observe hence:—
Obs. 1. From the letter of the place, that merchants are very liable
to thoughts and discourses savouring of carnal presumption and confidence. In their bourses and exchanges they are always talking of
wares, and gain, and traffic, without any thought of God: Hosea xii.
7, `He is a merchant; the balances of deceit are in his hand;, in the
original, `he is a Canaanite., Canaan's posterity, upon whom the
curse fell, was most happy in this course of life;See Samuel Bochartus his Phaleg, the second part. and being driven
out of the land by the Israelites into the maritime towns, they were
most famous for navigation. It is your ordinary calling to go from
place to place; take God along with you wherever you go. Of all men
you should be most cautelous: in your commerce be mindful of God
and of yourselves; of God s providence and your own frailty, that you neither be too much in the world, nor too confidant of your own
industry.
Obs. 2. From the scope of the whole verse, that it is a vain thing
to promise ourselves great matters without the leave of providence.
To say, `We will go, `we will do thus and thus, it is vain; for we
are not lords of our lives, nor lords of our own actions: Ps. xxxi. 15,
My times are in thy hand;, so Prov. xxvii. 1, `Boast not thyself of
to-morrow, for thou knowest not what a day may bring forth., To-day
we are, and to-morrow not: we cannot tell what may be in the womb
of the next morning. So for our actions: `Their works are in the hand
of God, Eccles. ix. 1. The performance of them, and the success of
them; we need counsel and a blessing. The prophet speaks of it as of
a known case, Jer. x. 23, `O Lord, I know that the way of man is not
in himself; it is not in the sons of men to direct their steps., But
when do men promise themselves great matters without the leave of
providence? I answer—Many ways: the principal are these—(1.)
When they undertake things without prayer. You may speak of success when you have asked God's leave: Job xxii. 28,
`Acquaint thyself with God, then thou shalt decree a thing, and it shall be established., (2.) When they are too confident of future contingencies and
events, without any submission and reservation of the will of God, and
boast upon mere human likelihoods: see Exod. xv. 11; and Judges, v.
28 30; so 1 Kings xx. 10, 11, `The gods do so to me, and more also,
if the dust of Samaria suffice for handfuls for all the people; and the
king of Israel said, Let not him that girdeth on his harness boast as
he that putteth it off., He would plunder Samaria so bare that he
would not leave any dust there; but God disappointed him. (3.)
When men's endeavours are set up in God's stead, we think all dependeth upon the course of sublunary causes, and so neglect God.
(4.) When men promise themselves a time to repent hereafter.`Audies plerosque dicentes, a quinquagesimo in otiuin secedam, sexagesimus annus
ab officiis me demittet; et quam tandem longioris vitae praedam accipis? Quis ista
sicuti disponis ire patiatur?,—Seneca de Brevitate Vitae.
Many think within themselves, I will follow my pleasure and profits,
and then spend my old age in a devout and retired privacy; first build,
and trade, and bustle in the world, and adjourn God to the aches and
dull phlegm of their age. Foolish man decreeth all future events as if
all were in his own hands. Well, then, in all cases remember God;
it is useful for princes and men employed in counsels for public welfare. How often do they prove unhappy because they do not seek God!
We should ask counsel of the oracle before we take it from one another.
The heathens saw a need to begin with God.`A Jove principium., So for soldiers; how
soon is a battle turned! It is not for you to say, `I will pursue, I
will overtake, &c. Solomon saith, `The battle is not always to the
strong, Eccles. ix. So for traders; you must not say, I will send out a
ship and get gain: how often are carnal presumptions checked! So for
Christians; do everything in the name of the Lord Jesus; you cannot
believe, repent when you will, nor pray as you will. Samson was
mistaken when he said, `I will go forth and shake myself as at other times., The natural exercise of your faculties, and the divine assistances of grace, do all hang upon God's good pleasure.
Ver. 14. Whereas ye know not
what shall be upon the morrow. For
what is your life? It is even a vapour, that appear eth for a little time,
and then vanisheth away.
Having discovered their carnal presumption, he now disproveth it
by two arguments:—(1.) The casualties of the next day; (2.) The
uncertainty of their own lives. Both which give a notable check
to such fond confidence.
Whereas ye know not what shall be on the morrow.—As if he had
said, You talk of a long time, and you know not what shall happen the
next day. Every day bringeth new providences and events with it.
But you will say, Is it simply unlawful to provide for the morrow, or
for time to come? I answer—No; Solomon biddeth us learn of the
ant, Prov. vi. 6-8, `Consider her ways, and be wise; she provideth her meat in summer, and gathereth her food in harvest;, so Prov. xxx. 25. It is but a wise foresight to secure ourselves
against visible inconveniences. Joseph is commended for laying up
food in the cities against the years of famine, Gen. xli. 35. And it
was the practice of the apostles to lay up in store for the brethren at
Jerusalem against the famine foretold by Agabus, Acts xi. 29. Only
remember this must be done with caution; such provision must not
arise from distrust, or a thought prejudicial to the care of providence,
Mat. vi. 30. It must not hinder us from the great care of our lives,
provision for heaven, Mat. vi. 35. It must be with submission to
God. God may soon disappoint all; and after we have caught in
hunting, we may not roast.
For what is your life? It is even a vapour.—Brevity of
life is set forth by many comparisons in scripture: by the flower of the field,
Isa. xl. 6, 7; by the wind, Job vii. 7; a leaf before the wind, Job xiii. 25; by
a shadow, Job xiv. 2. There is a heap of similitudes, Job ix. 25, `Now my days
are swifter than a post; they flee away, and see no good; they pass away as
swift ships; as the eagle hasteth to the prey., The word useth the more
similitudes, that by every fleeting and decaying object we might be remembered
of our own mortality; as also to check those proud desires which are in man of
an eternal abode and lasting happiness in this life. In that place of Job there
is a monument of man's frailty set forth in all the elements: go to the land,
and there is a post; go to the sea, and there is a swift ship; look to the air,
and there is an eagle. The heathen poets are much in deciphering the frail
estate of man. Æschylus
saith, man's life is
κάπνου σκία, the shadow of smoke; and Pindarus,
σκίας ὄναρ, the dream of a shadow. The similitude used here is that
of a vapour. It were to trifle to show the resemblance in other
things; it is brought only to show the swift passage of it, and because
man's life is but a little warm breath tunned in and out by the
nostrils; a narrow passage, and soon stopped, Isa. ii. 22.
Observe out of the whole verse two points:—
Obs. 1. That we have no assurance of our lives and comforts, and
the events of the next day. It is a common argument; heathens are much in
it.`Nemo tam divos habuit faventes crastinum ut possit sibi polliceri.,—Seneca.
`Prudens futuri temporis exitum
Caliginosa nocte premit Deus.,—Horat.
Well, then, let every day's care be enough for itself, and
live every day as the last day. Petrarch telleth of one who, being
invited to dinner the next day, answered, Ego a multis annis
crastinum non habui—I have not had a morrow for these many years.
And Ludovicus Capellus telleth us of one Rabbi Eleazer, that advised
men to repent but one day before their death, that is, presently; it
may be the next before the last. It is a sad thing to promise ourselves
many years, and to have our souls taken away that night; to measure
out our time and years by our carnal projects, and of a sudden we and
all our `white thoughts perish,So in both the first and second editions. Probably `our whole thoughts.,—ED. Ps. cxlvi. 4. Godly men wait for their
change; upon others it cometh unexpected. It is observable, that of
bad men it is said their souls are not resigned, but `taken away, Job xxvii. 8,
`What hope hath the hypocrite, when God shall take
away his soul?, So Luke xii. 20, `This night shall they take away
thy soul., Wicked men would dwell longer in the body; their carnal
projects are never at an end, but of a sudden God cometh and
snatcheth away their souls.
Obs. 2. Man's life is very short; it is a vapour that soon appeareth
and disappeareth, dispersed as soon as raised: Ps. xxxix., `Surely every
man walketh in a vain show., Though they toss to and fro, yet the
whole course of their lives is but as a flying shadow; a little spot of
time between two eternities. Austin doubteth whether to call it a
dying life or a living death.`Nescio an dicenda sit vita mortalis, an vitalis mors.,—Aug. Confess., lib. i. (1.) This checketh those that pass
away their time rather than redeem it; prodigal of their precious
time, as if they had too much of it. Our season is short, and we
make it shorter. It is time for all of us to say, `The time past is
more than enough to have wrought the wills of the flesh, 1 Peter iv. 3,
or as it is, Rom. xiii. 11, `It is high time to awake out of sleep, &c., which was the scripture that converted Austin. (2.) If life be
short, then moderate your worldly cares and projects; do not cumber
yourselves with too much provision for a short voyage. The ship goes
the swifter the less it is burdened; men take in too much lading for
a mere passage. (3.) Be more in spiritual projects, that you may lay
up a foundation for a longer life than you have to live here; do much
work in a little time. Shall we lose any part of that which is so
short? or in a short life make way for a long misery? The apostle
saith, 2 Peter i. 13, `I will put you in remembrance, knowing that
shortly I must put off this tabernacle., We are all shortly to divest
ourselves of the upper garment of the flesh; let us do all the good that
we can. Christ lived but thirty-two years, or thereabouts; therefore
he `went about doing good, and healing every sickness, and every
disease., Ministers pack their matter close when they have but a
little time; so should you; you have but a short time, be the more
diligent.
Ver. 15. For ye ought to say, If the Lord will,
we shall live, and
do this or that.
Having disproved their confidence, he proceeded to rectify it by
pressing them to a holy and reverent remembrance of God's providence and their own frailty.
For ye ought to say, If the Lord will.—Here a doubt ariseth. Must
we always of necessity use this form of speech, or such an express
exception and reservation of providence? I answer—(1.) It is good
to accustom the tongue to holy forms of speech; it is a great help:
the heart is best when there are such explicit and express exceptions
of providence: `If the Lord please, `If the Lord will, `If it please
the Lord that I live., A pure lip becometh a Christian, that they
may be distinguished by their holy forms, as others are by their oaths,
rotten speech, and unholy solicitations. Besides, it is useful to stir
up reverence in ourselves, and for others, instruction. Such forms are
confessions of divine providence and the uncertainty of human life.
(2.) The children of God use them frequently: 1 Cor. iv. 19, `But I
will come unto you shortly, if the Lord will;, so 1 Cor. xvi. 7, `I
must tarry a while with you, if the Lord permit;, so Rom. i. 10, `Making request, if by any means I might have a prosperous journey
to come unto you;, so Phil. ii. 19, `I trust in the Lord Jesus to send
Timothy to you shortly., The children of God know that all their
goings are ordered by the Lord; therefore they often use these reservations of his will and power. See also Gen. xxviii. 20, and Heb. vi.
3. (3.) The very heathens, by the light of nature, were wont to use
these forms with some religion, and would seldom speak of any purpose of theirs without this holy parenthesis. Plato bringeth in Alcibiades asking Socrates how he should speak,`Ἄλλὰ πῶς χρὴ λέγειν; cui respondete: ὃτι ἐάν θεὸς ἐθέλῃ.,—Plato in Timaeo. he answereth, Before
every work thou must say, If God will. The Greek
σὺν θεῷ,See Brissonius de Formulis, lib. i. pp. 68, 69. by the
leave or blessing of God, was commonly used in the beginning of every
undertaking. What was the practice of the oriental nations, with the
story in Bensira, you may see in Gregory's `Observations on some
Passages of Scripture, cap. 20. And for the story of the great Turk's murdering one of his Bassas for mentioning a confident purpose
without any reservation of God's pleasure, you may see it in Lorinus and
Salmeron on this place. (4.) When we use these forms, the heart
must go along with the tongue: common speeches, wherein God's name is used, if the heart be not reverent, are but profanations. It
is Austin's`Discite habere in corde, quod habet omnis homo in lingua,
quod vult Deus hoc agat: ipsa lingua popularis est plerunqne, sed doctrina salutaris.,—Aug. in Psal. xxxii.
Conc. i. counsel, Do you learn to have in your hearts what every
one hath in his tongue: the speeches are common, but the signification
is useful. (5.) It is not always necessary to express these forms:
though there must be always either implicitly or expressly a submission to the will of God, yet we cannot make it a sin. to omit such
phrases. The holy men of God have often purposed things to come,
and yet not formally expressed such conditions; as in the third epistle
of John, ver. 10, `Wherefore when I come, I will remember his deeds;,
and Rom. xv. 24, `Whensoever I take my journey to Spain, I will
come to you, &c., and in other places.
Obs. All our undertakings must be referred to the will of God; not
only sacred, but civil actions. Our journeys must not be undertaken
without asking his leave; as Jacob, Gen. xxviii. 20 and xxiv. 12, `O Lord God of Abraham thy servant, send me good speed this day.,
No wonder, if this be neglected, that you meet with so many cross
accidents; they do not come from your hard luck, but your profane
neglect. But what is it to submit all our actions to the will of God?
I answer—(1.) To measure all our actions by his revealed will, that
is the rule of duty; we can look for no blessing but upon those ways
that suit with it. There must be a submission to his secret will, but
first a conformity to his revealed will. Lust hath its
θελήματα, its
wills, Eph. ii. 2; but we are to serve the will of God till we fall asleep,
Acts xiii. 36. (2.) We must the more comfortably undertake any
action when we see God in it: Acts xvi. 10, he gathered that God
had called him to Macedonia. So when we see God, in the sweet
means and course of his providence, or by inward instinct, guiding and
leading us, we may with more encouragement walk in the way that
he hath opened to us. (3.) When in our desires and requests we do
not bind the counsels of God: Mat. xxvi. 39, `Not my will, but thine
be done., In temporal things we must submit to God's will, both for
the mercy, the means, and time of attainment. Creatures, that cannot
ascribe to themselves, must not prescribe to God and give laws to
providence, but must be content to want or have as the Lord pleaseth:
if anything succeed not well, the Lord would not; that is enough to
silence all discontents. (4.) We must constantly ask his leave in
prayer, as before was urged. (5.) We must still reserve the power of
God's providence, `If the Lord will, `If the Lord permit., God would
not have us too carnally confident; it is good to inure the soul to
changes. Two things we should often consider to this purpose, and
they are both in the text:—(1st.) The sovereignty and dominion of
providence: the Lord can blast your enterprise, though managed with
never so much wisdom and contrivance; he can nip it in the bud, or
check it in the very article of execution; and I have observed that
usually God is very tender of his honour in this point, and usually
frustrateth proud men that boast of what they will do, and conceive
unlimited purposes, without any thought of the check they may receive
in providence. It is a flower of the imperial crown of heaven, and the
bridle that God hath upon the reasonable creature, to dispose of the
success of human affairs; therefore herein God will be acknowledged:
Prov. xvi. 9, `A man's heart deviseth his way, but the Lord directeth
his steps., Man designeth, but the execution dependeth wholly upon
God's will and providence. In peremptory resolutions there is a contest
between us and heaven about will and power; therefore in such cases
the answer of providence is more express and decisive to the creature's loss, that God may be acknowledged as Lord of success, and the first
mover in all means and causes, without whom they have no force and
efficacy. (2d.) Consider the frailty and uncertainty of your own lives;
our being is as uncertain as the events of providence. If we live and
God will, are the exceptions of the text, and do imply that there must
be a sensible impression of our own frailty, as well as of the sovereignty
of providence, that the heart may the better submit to God. It is said, Ps. cxlvi. 4, `His breath goeth forth, he returneth to his earth;
in that very day his thoughts perish., Frail men are full of thoughts
and projects; this they will do, and that they will do; go to such a
city, promote their interests by such an alliance, gain so much by such
a purchase, and then they will raise up some stately fabric which shall
continue their name and memory to succeeding generations, and all
this because they do not mind the earth which they carry about them,
and how soon the hand of providence is able to crumble it into dust.
Certainly man will never be wise till he is able to number his days,
and doth sufficiently possess his soul of the uncertainty of his abode
in the world, Ps. xc. 12.
Obs. We shall live, and do this or that.—Mark! it is not enough
that God suffer us to live, but he must also by the same will suffer us
to do or act. The point is, that God's will concurreth not only to our
lives, but actions. We may live, and yet not be able to do anything
for the promotion of our designs: for if God suspend his concurrence,
the creatures cannot act, at least not with any Cowardliness and success, which quite crosseth the doctrine of the heathen philosophers.
Seneca said, Quod vivamus, deorum munus est; quod bene vivamus,
nostrum—that we live, it is by the benefit of the gods; that we live
well, it is of ourselves. So Tully: Judicium hoc omnium mortalium
est, &c.—this is the judgment of all men, that prosperity is to be
sought of God, but wisdom to be gotten by ourselves. But in the
scriptures we are taught otherwise, not only to seek success of God,
but direction; he giveth abilities to perform, and a blessing when the
action is finished. Without the efficacious as well as permissive will
of God, `we can do nothing; he must give us life, and all things necessary to action. We must not only look up to him as the author of
the success, but the director of the action. It is by his conduct and
blessing that all things come to pass. Our very counsels and wills
are subject to the divine government, and he can turn them as it
pleaseth him, Prov. xxi. 1; and therefore we must not only commit
our ways to his providence, but commend our hearts to the tuition of
his Spirit. In short, all things are done by his will, and must be
ascribed to his praise.
Ver. 16. But now ye rejoice in your boastings: all such rejoicing
is evil.
Here the apostle cometh to charge more closely their arrogant
presumption of outward success upon their consciences, especially it
being aggravated by professed acknowledgment and avowing of it,
against the threatenings of the word.
But now ye rejoice in your boastings.—It is not easy to define of
what boastings the apostle meaneth. The persons to whom he wrote
are charged, chap, ii., with glorying in their riches, and afterward for
bearing up upon a mere profession of godliness, and glorying in their
supposed religion; after that he chargeth them with glorying in a
presumption of wisdom, manifested in their censorious insultations
over the failings of others, chap. iii.; and now, last of all, for their
glorying in their carnal hopes, or fond prognostications of the success
of their own endeavours, as if their lives and actions were in their own
power, and exempted from the dominion and government of providence. Probably all these may be intended, for the apostle's expression is plural,
ἀλαζονείαις, `ye glory in your boastings;, though I
conceive the latter is principally intended, their avowing their confidence, notwithstanding the many threatenings which were ready to
be executed upon them. For, though the apostle's doctrine be of
general use, and at all times we must conceive our purposes with
submission to the will of God, yet his chief drift is to check the
security, carelessness, and carnal confidence of their hearts, judgments
now approaching, and the happiness of the Jewish affairs running
low, even to the bottom and dregs. For you shall see in the beginning
of the next chapter he presently ringeth them a loud peal of threatenings, and representeth the avenging judge as at the door, or at hand,
to recompense their iniquities. Now, because they would justify their
confidence, yea, glory in it, what sad thoughts soever others had of the
times, he saith, `Ye rejoice or glory in your boastings.,
Such rejoicing is evil; that is, though you think it a brave confidence, yet certainly it is but a carnal security. He saith no more of
it, but it is evil, because they defended it as good; it is evil, as coming
from an evil cause, pride, and wretched security; it is evil in its own
nature, as being an outbraving of the word; it is evil in its effects, as
hindering you from good, and putting you upon traffic and aspiring projects,
when you should more solemnly mind humbling duties, and `be afflicted, and weep,
and mourn, &c., as is pressed before, ver. 9. And this I conceive is the mind
of the apostle in this verse, which is usually passed over by interpreters
slightly, without that necessary regard which should be had to the scope of the
context and epistle. Note hence:—
Obs. 1. That such is the degeneration of human nature, that it doth
not only practise sins, but glory in them. Man fallen is but man
inverted and turned upside down; his love is where his hatred should
be, and his hatred where his love should be; his glory where his
shame should be, and his shame where his glory should be. Many
count strictness a disgrace, and sin a bravery. The apostle saith,
Phil. iii. 19, `They glory in their shame., It cometh to pass some
times through ignorance; men mistake evil for good, and so call
revenge valour or resolution, and prosperity in an evil way the
blessing of providence upon their zealous endeavours, and presumptuous carelessness a well-built confidence. God charged it upon
his people that they had made great feasts of rejoicing when they
had more cause to mourn: Jer. xi. 15, `The holy flesh is past from
thee; when thou dost evil, then thou rejoicest., Usually, by our fond
mistakes, thus it is we are blessing and praising God when we have
more cause to humble and afflict our souls. Sometimes it is through
stupidness and sottishness of conscience; when men have worn out all
honest restraints, then they rejoice in evil, and delight in their perversities, Prov. ii. 14. The drunkards think there is a bravery in
their strength to pour in wine, and can boast of the number of their
cups; the soaken adulterer of so many acts of uncleanness; the
swearer thinketh it the grace of his speech to interlard it with oaths;
and proud persons think conceited apparel is their best ornament.
Good God! whither is man fallen! First we practise sin, then defend it, then boast of it. Sin is first our burden, then our custom, then
our delight, then our excellency.
Obs. 2. That we have no cause to rejoice or glory in our carnal
confidence. It seemeth to come from a generous bravery, but indeed
from lowness and baseness of spirit. It is but a running away from
evil, not a mastering of it. Men dare not lay it to heart, because they
know not how to fortify themselves against it. Faith and true confidence always supposeth and prepareth for the worst, but hopeth the
best: it meeteth the adversary in open field, and vanquisheth it.
The fool in the Gospel durst not think of his death that night,
Luke xii. 16, 17, &c. This is the baseness of carnal confidence, to
put off trouble when it cannot put it away; and however it scorn eth
the threatening, it feareth the judgment, and are so ill provided to
bear it that they durst not so much as think of it.
Ver. 17. Therefore to him that knoweth to do good, and doeth it not,
to him it is sin.
In this verse the apostle taketh off the prejudice and cavil whereby
his admonition might be slighted and evaded. They might reply,
We have no need to be taught such a plain lesson; we know that life
is short, and that God's providence governeth all things. Do you,
saith the apostle, know all this? then you are the more obliged to
subject your desires to his will and pleasure, which he proveth by
this general rule. There is nothing difficult in the words but that
to him it is sin,
αὐτῷ ἁμαρτία ἐστιν, that is sin indeed; there is more of the
nature of sin, there is more of the effects of sin, which he shall find in his
own conscience, and in hell torments, and God's judiciary dispensations. Like
sayings you have elsewhere: see John ix. 41, and xv. 22. But you will say then,
Are those that sin out of ignorance wholly free from sin? I answer—No. For (1.)
Sins of ignorance are sins, though more remissible, 1 Tim. i. 13, though not so
highly punished, Luke xii. 47. God's law was once impressed upon our natures,
and we are obliged to all that was written upon Adam's heart. (2.) Affected
ignorance rendereth us highly culpable, 2 Peter iii. 5, when men shut the
windows, and resist the light; for then they might know, but would not. Out of
this verse observe:—
Obs. 1. That it is not enough to know good, but we must do it also.
Gifts in the mind, without a change in the heart, will not stead you.
Often we find that men of much knowledge are apt to be enslaved by
their appetites, the lower and more brutish faculties; and though
they be orthodox, yet are unmortified; keen against errors, but indulgent to vices. Oh! consider, you should add to knowledge temperance, 2 Peter i. 5, otherwise what will it avail you? Others are ignorant of God in their minds, and you deny him in your lives. Others
question the truth of religion, and you deny the power of it. Besides,
it serveth to check slighting thoughts of a plain truth. We are apt
to say, I know this enough already. Ah! but do I practise it? Is
not this a new hint from God to convince me of my negligence?
Surely God seeth I do not live up to this knowledge, therefore the
same truth, this common truth, is returned to my mind, &c.
Obs. 2. Sins of knowledge are most dangerous. They are more sins
than others, as having more of malice and contempt in them. There is more contempt both of the law of God and of God's kindness. See
Mat xi. 20. It is a sign you love sin as sin; for when you know what
it is you adventure upon it. Besides, sins against knowledge have
more of the marks of God's vengeance upon them. In the reprobate
they are punished with great despair and horror of conscience. See
Prov. v. 11-14. Or with hardness of heart. Iron oft heated and oft
quenched groweth the harder. It is just with God to punish contempt
of light with obduracy, or with madness against the truth. The most moral heathens were the sorest persecutors, as Severus, Antoninus, &c.
This is sensibly and clearly discerned in apostates,`Apostatae sunt maximi osores sui ordinis., who are carried on
with most wilful malice against the truths which they once professed:
Hosea v. 2, `The revolters are profound to make slaughters., Forward
professors turn violent persecutors. They would fain quench the light
shining in their own bosoms. Alexander, once a disciple, but he `made shipwreck of the faith, 1 Tim. i. 20; and he is the man that
must set on the multitude against Paul:See Grotius in Acts xix. 33. Acts xix. 33, `The Jews
drew out Alexander, and he beckoned with the hand., The same
man is intended; for he dwelt at Ephesus, as we learn by both the
epistles to Timothy. Now the Jews set him up as the fittest accuser
of Paul. He knew his doctrine, and he must appear to turn all the
blame of the uproar upon the Christians. Once more we read of this
Alexander as a desperate enemy of the truth, 2 Tim. iv. 14. Certainly the rage and malice of such men is the greater because of the
abundance of their light which they have renounced. No vinegar so
tart as that which is made of the sweetest wine: Prov. xxviii. 4, `They
that forsake the law praise the wicked;, that is, do not only commit
sin, but approve it in others. Still they are the most violent and for
ward men. Sometimes God giveth them up to sottishness. See Rom.
i. 21-23. It is very notable, and it doth exceedingly verify the
apostle's observation, that the most refined and civil heathens (who
are presumed to have most light) were given up to the most beastly
errors about the nature of God,See Despaigne's New Observations on the Creed, about the beginning. as the Romans and Grecians worshipped fevers and human passions,
deam cloacinam—every paltry
thing for God; whereas the Scythians and more barbarous nations
worshipped the thunder, the sun, things terrible in themselves; which
plainly discovereth God's just judgment in `darkening their foolish
heart, because they were not `thankful in the improvement of light received. But the greatest displeasure of God against sins of
knowledge is declared hereafter in the torments of hell, where the proportions of everlasting horrors do rise higher and higher, according to
the several aggravations of sin, Luke xii. 48. Thus God punisheth
sins of knowledge in the reprobate; but his own children do also perceive the difference between these and other sins. Nothing breaketh
the bones and scourgeth the soul with such a sad remorse as sins
against light. This broke David's heart: Ps. li. 6, `Thou hadst put
knowledge in my inward parts., He had committed adultery against
checks of conscience, and the watchful light of his inward parts, &c.
I might speak much more upon this argument, but that I only intend hints. Concerning the danger of sins of knowledge you may see more
in Mr Thomas Goodwin's treatise called `Aggravations of Sins of
Knowledge, whose judicious observations being so full and express, I
shall presume to add no more.
Obs. 3. Sins of omission are aggravated by knowledge, as well as
sins of commission. The apostle saith, `To him that knoweth to do
good, and doeth it not, &c. Usually in sins of commission natural
light is most working, because there is an actual disturbance, by which
the free contemplation of the mind is hindered; and because foul acts
bring more shame and impress more horror than bare neglects; yet
to omit a duty against knowledge may be as bad as to tell a lie against
knowledge. The rule is positive, enforcing duty, as well as privative,
forbidding sin; and according to the knowledge of it, so is the obligation. Oh!
that we might be more conscientious in this matter, and be as tender of omitting
prayer against light, and neglecting to meditate and examine conscience against
light, as we are of committing adultery against light!
CHAPTER V.
VER. 1. Go to now, ye rich men, weep and howl for the miseries which shall come upon you.
Before I come to the particular verses of this paragraph, it will be
necessary to premise somewhat concerning the persons to whom it is
to be referred; for it seemeth strange that any should be so vile under
the Christian name and profession as to oppress and persecute their
brethren, and that even to death; in these times of persecution, to `condemn and kill the just, and
`draw them before the judgment-seats, &c. Briefly, then, though the main of the epistle concern the
godly, and the principal intent be their instruction and comfort, yet
he taketh occasion many times to speak to the ungodly and unconverted
amongst them. The ancient holy seed was now upon the dregs, guilty
of oppression, injury, and all manner of profaneness; and because
these lived dispersed, and intermingled with the godly and those that
were gained to the Christian faith, he taketh occasion to divert and
direct his speech to them. That you may not look upon this as an
uncertain conjecture, give me leave to produce my grounds and
reasons.—(1.) I may argue from the inscription of the whole epistle `to the twelve tribes, promiscuously, without any express mention
of their holy calling or faith, which is usual in the other apostolical
epistles. (2.) From the common and civil form of salutation,
χαίρειν, greeting: the apostles, writing to Christians, do solemnly wish
them `grace and peace, &c. (3.) From the style, which is more rousing and pressing than usual, as intended for the awakening of secure
sinners, or persons carnal. (4.) The last verses of the epistle seem to
intimate that much of his scope was to convert unbelievers; see
James v. 19, 20. (5.) Here he plainly speaketh to rich wicked men,
though the truth is, not so much for their sakes as the sake of the godly, to encourage them to-patience. For I like Calvin's judgment well, that these six verses are not so much an admonition as a
denunciation, wherein the apostle doth not so much direct them
what to do, as foretell what should be done to them, that the godly
might be encouraged to the more patience under their oppressions; for that the
apostle inferreth plainly, ver. 7. I have been long in prefacing, but I hope you
will judge it necessary, it conducing much not only to the opening of this
paragraph, but of many other places in the epistle. From the whole we may learn:—
Obs. That we must not so altogether mind believers, but that we
must give unbelievers their portion,`Ita fideles instruit ut infideles non negligat.,—Calvin. terror to whom terror belongeth,
as well as comfort to whom comfort. Christ's sermon chiefly aimed at
the disciples, profit, but yet there are many lessons for the multitude:
Mat. v. 1, 2, `Jesus, when lie saw the multitude, called his disciples,
and taught them;, the disciples in the people's hearing; and so intersperseth many things that are of a general use and profit.
Go to now, ἄγε ωῦν.—The phrase we opened before; it is a kind of
asciting or calling them to the throne of God's judgment.
Ye rich men,
ὃι πλούσιοι—He doth not threaten rich men
simply, but such as are afterwards described, carnal rich men, such as were
drowned in pleasures, puffed up with pride, worldly, wicked, oppressive; and though he use the word
rich, yet the threatening is appliable
not only to those that abuse their wealth, but also their greatness,
public place, authority, power, as to princes, judges, magistrates, and
their officers. Because the apostle speaketh indefinitely, ye rich men,
something is notable.
Obs. That it is hard to possess riches without sin. Riches are called
`the mammon of unrighteousness, Luke xvi. 9, because they are
usually possessed by wicked men, `the men of God's hand., Ps. xvii.
14; and because they are most adored and admired by wicked men;
and because they are often gotten by unrighteous dealing, and hardly
kept without sin. It is a hard matter to have them and not to be
hindered from heaven by them, Mat. xix. 24; not to grow proud,
sensual, injurious, carnal, and worldly. We see the beasts, as boars
and bulls, when they are full and in good plight, grow man-keen and
fierce; so do men wax insolent in the midst of their abundance.
Well, then, do not covet riches so much, or please yourselves in the
enjoyment of them, but look to your hearts with the more care; it is
an easy matter to offend in the midst of outward fulness. A long coat
.will soon be draggled and turned into a dirty rag, and a short will not
cover nakedness; the mean is best. See Agur's choice, Prov. xxx. 9;
when he saith, `Give me not riches, he addeth, `lest I be full, and
deny thee, and say, Who is the Lord?, There is no condition of
life begetteth insolency and contempt of God so much as a luxurious
fulness. But you will say, What would you have us do? throw away
our estates? I answer—No; but (1.) Prize them less; when you
possess them, let them not possess you. Shall I value unrighteous
mammon, the portion of the men of God's hand? No; let me have `the favour of God's people, Ps. cvi. 4, 5, and cxix. 132. A man
cannot know love and hatred by all that is before him. Riches are given to the good, lest they should be thought evil; to the bad, lest
we should think them the only and chiefest good.`Dantur bonis, ne putentur mala; malis, ne putentur bona., (2.) Do the more
good; duties recovered out of the hand of difficulty are the more commendable: `Make you friends of the unrighteous mammon, Luke
xvi. 9. It is usually the matter of sin; do you make it the matter of
duty. The more liable we are to sin in any estate, the more commendable every way is the duty of it. (3.) Seek God the more
earnestly for grace; in a full estate you need it much. It is not
simply and absolutely impossible for a rich man to go to heaven.
Poor Lazarus resteth there in the bosom of rich Abraham.`Dormit pauper Lazarus in sinu
Abrahami divitis.,—Aug. God can
loosen the heart from the world, so as riches shall be no impediment
to hinder you from heaven. Whatever difficulties we are told of in
the way to heaven, they serve only to make us despair of our own
strength and abilities, Mat. xix. 26.
Weep and liowl, κλαύσατε ὀλολύζοντες,
weep howling. The first
word is proper to the sorrow of man, or the reasonable creatures, and
so it noteth the height of the calamity; it would be such as would make
them `howl like wolves of the evening., Howling is a sign of great
grief; nature overburdened striveth to give it vent by loud complaints.
{Some observe an allusion; they that had lived after the manner of
beasts, like hounds and wolves, are here bidden to howl like beasts;
but this may be a strain of wit. That inquiry is most necessary and
solid, whether this be spoken here by way of counsel or commination.
Some think it spoken by way of counsel, as if he would have them prevent their judgments by godly sorrow.
Obs. The truth is, this is the way to escape judgments, when we
mourn for them before they come. After great showers the air is
clear. It is better weep and howl in a way of duty, than in a way of
judgment. There will be weeping and howling hereafter, but it will
be to no purpose. `Cast him into utter darkness, where shall be weeping and gnashing of teeth.,
But I rather look upon it as a threatening and denunciation of judgment, than an advice or invitation to
repentance. Partly because it is usual with the prophets to utter their
threatenings in an imperative and commanding form, especially when
they would note the sureness of judgments, as if already come; as here,
weep, howl. And the prophets do so to check their present security
and jollity to whom they speak. See the 15th and 16th chapters of
Isaiah, and Jer. xlviii. 36, &c. Partly because our apostle seemeth to
cut off all hope from them: `For the miseries that shall come upon you, not
`lest miseries shall come upon you, Partly because his main drift is to speak
to the poor Christians, that they might be the more patient under the oppression
of these great men, by showing that their prosperity should not always last.
Observe hence:—
Obs. 1. That many that frolic away their days have more cause to
weep and howl. `Go to now, &c., that is, you are merry and voluptuous, and dream of nothing but golden days, without the least thought
of the miseries that are hastening upon you. After fine weather cometh
a storm, and when the wind is still, the great rain falleth. They that
were to go first into captivity had their merry banquets, Amos vi., the first seven verses. Well, then, learn that they are not most happy who
have least trouble, but who have least cause.
Obs. 2. Again, you may observe from the pressing of the rich to
howl, and his endeavour to wean them from their jollity, `Go to now,
&c., that riches and outward enjoyments are a sorry ground of rejoicing. This is a joy that may end in sorrow; the rich are called to
howling. When rich men are troubled, we ask what such a man
should ail? The barbarous Irish ask why they mean to die? But
the judgment of God and the world are contrary; `his thoughts are
not as your thoughts, Isa. lv. 8. The world thinketh that none have
more cause to rejoice, and God that none have more cause to mourn.
Well, then, look to the ground of your rejoicing: Ps. xciv. 19, `In the
midst of my sad thoughts thy comforts delight my soul., Christians
should look to the rise of their contentment, and be sure their comforts
be such as flow from God. What a difference is there between David
and the carnal fool in the Gospel! David biddeth his soul be merry
upon this ground, `God is the light of thy countenance, Ps. xlii. 5.
And the fool saith, `Soul, eat, drink, and be merry., Upon what
ground?—`thou hast goods laid up for many years, Luke xii. 19.
Obs. 3. Again, from that weep and howl. Nothing but woe to them,
as if they were past hope and counsel, and only left to terror and
threatening. He had said, Go to now before to the ambitious traffickers,
James iv. 13, but he instructeth them, and only threateneth these.
Rich sinners are most incurable.Aristotle calleth them ἀνιάτους, Ethic., lib. iv. cap. 1. The reason is, prosperity begetteth
security: Hosea xii. 8, `And Ephraim said, I am become rich, I have
found me out substance; they shall find no iniquity in me that were
sin., Because they were rich, they were not sensible of their civil
crafts and subtleties. Besides, these are seldom faithfully reproved;
and when they are, are most unwilling to bear a reproof; they storm
at it, as if their greatness should bear them out: Jer. v. 5, `I went to
the great men, but they had dissolved the bands, and wholly broken
off the yoke., The meaning is, they had cast off all manner of respect
and subjection to the law of God. Well, then, you that have great
estates, beware of these two things—security in sin, and storming at the
reproofs of sin. Salvian, in his fourth book `De Gubernatione Dei, saith
that he could not speak against the. vices of great men, but one or other
of them would be objecting, there he meant me, he hit me; and so
storm and fret. Alas! as he replieth, it is not we speak to you, but
your own consciences; we speak to the order, but conscience speaketh
to the person.`Si autem in se esse novit quae loquor, non hoc a mea lingua dici existimet, sed a
conscientia sua.,—Salvian. de Guber. Dei, lib. iv.
For the miseries that shall come upon you,
ταλαιπωρίαις ταῖς ὑπὲρχομέναις.—But what are these? Partly sore afflictions in this life,
partly hell torments in the life to come; both may be understood. (1.)
The temporal miseries which lighted up Jerusalem, Christ foretold
them, Luke xix. 43, 44; and they came to pass about some forty years
after his ascension—see Josephus, lib. vi., vii.; as also the calamities
which everywhere attended the people of the Jews wherever they were
scattered, especially in Alexandria, a city in which the Jews were two parts of five,See Josephus Antiq., lib. xviii.; and Philo in Hist. Legat. ad Caium. See also Lightfoot in Comment, on Acts. yet were they ransacked, and by the command of Flaccus forced into a strait place of the city, without sustenance, food, or
fresh air, where they were not able to stir one for another, and if any
straggled abroad, they were knocked down and slain; many were
smoked and choked to death in a fire, where they wanted fuel to burn
them outright. Thirty-eight of their counsellors and rich men were
sent for, dragged through the streets, scourged to death, &c. This
may be intended in part. (2.) Hell torments, which are indeed
miseries to come; the other are but `the beginning of sorrows, to what Dives or
the rich man in the Gospel felt in the flames. See Luke xvi. 24. From all
observe:—
Obs. That sore miseries and judgments shall come upon wicked
rich men: `Howl, ye rich men, for the miseries, &c. Thou shalt
not be miserable as a murderer or a fornicator (as Salvian glosseth),
but as a rich man, because thou hast ill used thy wealth, at least
not employed it for God's glory.`Non torquendus quia homicida es, quia fornicator, sed tantum quia dives, quia
divitiis male uteris, quia datas tibi divitias ad opus sanctum non intelligis,—Salvian.
ad Ecclesiam Catholicam, lib. i. See what a strain of threatenings there is against rich men, Luke vi. 24, 25,
`Woe unto rich
men, for you have received your consolation: woe unto you that are
full, for you shall hunger: woe unto you that laugh now, for you shall
mourn and weep, &c. So Isa. v. 8, `Woe to them that join house to
house and field to field, that they may be placed alone in the midst
of the earth., It is notable that in both these places words that
do merely imply riches are used, though the worldly man be in
tended, that placeth all his delight, love, care, confidence, and glory in
his riches. To rich men much is committed; they have more opportunities and obligations to do good than others, and yet usually have
least hearts, and therefore they are called to a more severe account in
this world and the world to come. Sometimes in this world God
reckoneth with them; in all changes rich men have the greatest proportion of calamity. The winds shake the tallest cedars most sorely.
God loveth to bear down the strong oaks, Amos ii. 9. But in the
world to come they come sadly to know what it is to have a portion
only in this world. God will not give you a double heaven. Oh! who
would for a temporal heaven adventure an eternal hell! Oh! then, if
there be any worldly, wicked, rich man that heareth me this day, `Go
to now, weep and mourn for the calamities that are coming upon you.,
You will say, We do no hurt with our wealth. Ay! but what good
do you do? `Your garments are moth-eaten, and your money rusted;
you are wretched and worldly, negligent in religion, careless to lay
out your substance for good uses; and `to him that knoweth to do
good, and doth it not, to him it is sin., So also the poor may learn
hence not to envy worldly pomp and glory. A little with righteousness
is a greater blessing, and a pledge of more; all their great treasure
bringeth but a trouble and a curse. See Ps. xxxvii. 16, `A little that
a righteous man hath is better than the riches of many wicked.,
Your little may bring you more comfort than if all their store were cast into one heap, and bestowed upon you. So Prov. xv. 16, `Better
is a little with the fear of the Lord, than great treasure, and trouble
therewith., These are principles that are only relished by men of
a mortified and contented mind.
Ver. 2, 3. Your riches are corrupted, and your garments moth-eaten. Your gold and silver is cankered, and the rust of them shall
be a witness against you, and shall eat your flesh as it were fire. Ye
have heaped up treasure together for the last days.
Here the apostle cometh particularly to discover their sin, and the
reason of God's judgment. The method is observable; he first threateneth, and
then cometh particularly to convince. Note hence:—
Obs. That every solemn threatening must be accompanied with
sound conviction. This headeth the arrow, and maketh it enter.
Every woe must have a for, Mat. xxiii., otherwise men will not care
for terrible words. Such brutish thunder becometh a Mahometan dervis, rather than a preacher of the gospel. The success of our
work dependeth upon evidence, and `the demonstration of the Spirit, 1 Cor. ii. 4.
Your riches are corrupted, your garments moth-eaten, your gold and
silver is cankered.—It is observable that he speaketh of all kinds of
wealth. `Your riches are corrupted;, that is, corn, and wine, and
oil, all things subject to corruption. `Your garments are moth-eaten;, that is, silks, clothes, linens, and all such kinds of wares.
Then, by the `rust of gold and silver, he intendeth the decay of all
kinds of metals. Now by these circumstances the apostle doth—(1.)
Evince their sin; that they would hoard up their goods and money,
and suffer them to be eaten up by moths and rust, and so to be corrupted or perish, without any profit at all, rather than lay them out for
good uses, the supply of the poor, and public commodity. (2.) Up
braid their folly; that they were such fools to place their confidence
in that which is of so perishing and frail a nature as to be eaten out
by rust and moths. (3.) The apostle may produce these circumstances
as the first pledges of God's displeasure against them, and the preface
and introduction of the curse upon their hoards and treasures, in that
they were defaced or destroyed by moths, wet, or rust. Out of the
whole, observe:—
Obs. 1. That sordid sparing is a sure sign of a worldly heart.
Covetousness is all for keeping; as the fool in the Gospel talked of `laying up in his barns, Luke xii. 18. Those that are enamoured, will
not part with their pictures of desire, and let their darling go out of
sight; that which God would have communicated and laid out, they
are all for keeping and laying it up. God gave us wealth, not that
we should be hoarders, but dispensers. The noblest act of the creature is communication to others, necessities; but a covetous man doth
not dispense to his own; a spiteful envy keepeth him from the supply
of others, and a carnal esteem from sparing to himself. Seneca
calleth covetous men chests.`Hominem illum judicas; arca est; quis
aerario, aut plenis loculis invidet?,—Seneca. We think them men, and they are
but coffers; who would envy a trunk well stored? Well, then,
beware of `withholding more than is meet, Prov. xi. 24, of a delight in hoarding; it is a sure note that the world has too much of your
heart.
Obs. 2. Keeping things from public use till they be corrupted or
spoiled is sordid sparing. When you lay them not out upon God, or
others, or yourself, you are justly culpable. The word for money is
χρῆμα, which signifieth
use; you abuse it when you make it
κτῆμα, a possession; then you were as good have so many stones as so
many treasures. It is against the ordination of God and the common
good of human societies. Scourge your souls with remorse for this
baseness. Your meat putrifieth when many a hungry belly wanteth
it; your clothes are eaten of moths, which would cover the nakedness
of many a poor soul in the world; your money rusteth, which should
be laid out for public defence. The inhabitants of Constantinople
would afford no money to the Emperor Constantinus Palaeologus
when he begged from door to door for a supply for the soldiers; but
what was the issue? the barbarous enemy won the city and got all.
The like story there is of Musteatzem,Calvisius in anno 1258. [Called by D,Herbelot Mostuzem. The manner of his death
is differently stated.—ED.] the covetous caliph of Babylon,
who was such an idolater of his wealth and treasures that he would
not dispend anything for the necessary defence of his city, whereupon
it was taken, and the caliph famished to death, and his mouth, by Haalon, the Tartarian conqueror, filled with melted gold.
Obs. 3. Covetousness bringeth God's curse upon our estates. He
sendeth corruption, and the rust, and the moth. There is nothing
gotten by rapine or tenacity, by greedy getting, or close withholding.
Not by greedy getting; when men will snatch an estate out of the
hands of providence, no wonder if God snatch it away again; ill gains
are equivalent to losses: Micah vi. 10, `Are there yet the treasures of
wickedness in the house of the wicked?, that is, have they them still?
Not by undue withholding; it draweth man's curse and God's too
upon us: see Prov. xi. 26, `He that withholdeth corn, the poor shall
curse him; but blessing shall be upon the head of him that selleth it.,
God can easily corrupt that which we will not bestow, and cause a
worm to breed in manna. Certainly there is a `withholding that
tendeth to poverty, Prov. xi. 24. Well, then, learn the meaning of
that gospel riddle, that he that will save must lose, and the best way
of bringing in is laying out.
Obs. 4. There is corruption and decay upon the face of all created
glory. Riches corrupted, garments moth-eaten, gold and silver cankered. It is madness to set up our rest in perishing things: Prov.
xxiii. 5, `Wilt thou set thine eyes upon that which is not?, It is not
only against grace, but reason; confidence should have a sure and
stable ground. Well, then, take Christ's advice, Mat, vi. 19, 20, `Lay
not up treasures upon earth, where moth and rust do corrupt, &c.
We are apt to seek treasures here, but the moth and the rust checketh
our vanity: these are like treasures of snow, that melt in our fingers.
So Luke xii. 33, `Provide yourselves bags that wax not old, a treasure
in the heavens that faileth not, where no thief approacheth, or moth
corrupteth., A man should look after a happiness that will last as
long as his soul lasteth. Why should we, that have souls that will not perish, look after things that perish in the using? These things pass
away, and the lust of them also, 1 John ii. 17. Time will come,
when the world will not relish with us; when we are about to leave
the world, then we complain how it hath abused us.
Obs. 5. From the diversity of the terms, moth, corruption, canker,
note that God hath several ways wherewith to blast our carnal comforts. Sometimes by the moth, sometimes by the thief, by rust or
robbery; they may either rot, or be taken from us. Well, then, let
the greater awe be impressed upon your thoughts. Usually we look
no further than the present likelihoods. Sometimes God can arm the
fire, sometimes a great wind, and anon the Sabeans: Job hath messenger upon messenger, chap. i. There is nothing keepeth the heart
so loose from earthly comforts as the consideration of the several ways
they may be taken from us: this evinceth our near dependence upon
God, and the absolute dominion of providence.
And the rust of them shall be a witness against you.—It is usual in
scripture to ascribe a testimony to things inanimate against the
unthankful and wicked. As to the gospel: Mat. xxiv. 14, `For a
witness to them., The preaching of the word will be a witness that
men had warning enough. So to the dust of the apostles, feet: Mark
vi. 11, `Shake off the dust of your feet for a testimony against them;,
that is, it shall be clear that you are free of their blood; if there be
no other witnesses, this dust shall witness it So to the rust here, it
shall be a witness; that is, for the present it is an argument of conviction that you had enough, though you would not lay it out; and here
after it shall be brought by the supreme judge as a circumstantial
evidence for your condemnation. Your own consciences, remembering the moth and the rust, shall bring to remembrance your covetous
hoarding. Note hence:—
Obs. That in the day of judgment the least circumstances of our
sinful actions shall be brought forth as arguments of conviction. God
cannot want witnesses; the rusty iron, the cankered silver, the moth-eaten clothes shall be produced; that is, by the recognition of our
consciences. So see Hab. ii. 11, `The stone shall cry out of the wall,
and the beam out of the timber shall answer it;, that is, the materials
of the house built up by oppression shall come as joint witnesses.
The stones of the wall shall cry, Lord, we were built up by rapine
and violence; and the beam shall answer, True, Lord; even so it is.
The stones shall cry, Vengeance, Lord, upon our ungodly owner; and
the beam shall answer, Woe to him, because he built his house with
blood. The circumstances of sin are as so many memorials to put us
in mind of guilt, and to put God in mind of vengeance. Well, then,
think of these things for the present; this rust may be produced
against me, this pile of building, these musty clothes in the wardrobe.
Conscience is a shrewd remembrancer; it writeth when it doth not
speak. Many times for the present it is silent, and seemeth to take
no notice of those circumstances of guilt; but they are all registered,
and produced at the last day; the very filth of thy fingers in telling
money will be an evidence that thou hast defiled thy soul with the
love of it.
And shall eat your flesh as it were fire. Some interpret this of those anxious and `piercing cares, 1 Tim. vi. 9, wherewith covetous
men cumber their lives, and eat out the vigour of their own spirits;
but with little probability. They come much nearer to the scope of
the apostle who interpret this `eating as fire, of the means and cause
of their ruin. It is usual in scripture to compare the wrath of God to
fire, whether expressed by temporal judgments or eternal torments. See
Ps. xxi. 9; Isa. xxx. 27, and xxxiii. 11, `Your breath as fire shall devour
you;, so Mark ix. 44, `Their worm shall not die, and their fire shall not
be quenched., Now the effects of wrath are also ascribed to the meritorious cause of it; for what wrath is said to do, that sin is said to do;
as in the places cited, and here, the rust shall eat as fire; that is, shall
hasten the wrath of God, which shall burn as fire, either in your temporal or
eternal ruin. Possibly here may be some latent allusion to the manner of
Jerusalem's ruin, in which many thousands perished by fire, which was a pledge
of the general judgment. Observe hence:—
Obs. 1. That the matter of our sin shall in hell become the matter
of our punishment. The rust of hoarded treasures is not only witness,
but executioner. As it hath eaten out the silver, so it shall eat your
flesh, and gnaw upon your consciences. When you are burning in
hell flames, reflections upon the rust will be sad and horrible. The
vexation and anger at your past folly will heighten your present sufferings. Conscience and a sense of the wrath of God are a great part of
that fire which burneth souls;About hell fire see Aug. de Civitate Dei, lib. xxi. cap. 4. and the outward pains are much in
creased by remembering the past circumstances of sin; the revenging
image and representation of them always runneth in the thoughts, and
their flesh is eaten, but not consumed.`Effunditur nobis ultrix imago peccati, nec quietum reum
esse permitit., Oh! consider of it; the rust
that eateth out the money is but a pledge of those devouring torments.
It will be sad to think hereafter that so much money as you hoarded
up, so much fire you kept in your chests to your own eternal ruin. It
is a part of heaven's happiness to `know as we are known;, that is, to
look back upon the circumstances of our past lives, and to see what
we were enabled to do by the care and help of grace. And so it is a
part of hell's torment to review the passages of a sinful life, and with
horror and a despairing remorse to look back upon the known evidences and circumstances of their own guilt. Their present delights
prove their future torments.
Obs. 2. Observe, again, the misery of covetousness here and here
after. Now it burneth the soul with desires and cares, and hereafter
with despair and remorse of conscience. Here pierced with thorns,
and there scorched with fires. Oh! what a hard service have these
drudges of Satan! Care for the present, and horror hereafter! They
labour and toil, and all that they may go to hell with just nothing.
What do you gain by Satan? Every sinner is first taken in his snares,
and then bound in chains of darkness; but you, above all others, be
gin your hell by eating out all your quiet with carking care, that you
may eternally undo your souls with the more pains.
Ye have heaped treasure for the last days.—This clause hath under
gone several constructions. Some by `the last days, understand the latter part of their lives, as if the apostle in this expression did tax
that carnal distrust whereby covetous men think they shall never have
enough to suffice their needy old age. Such kind of men are always
distrustful of future events, and carking for the morrow: what shall
become of them and their children, and how they shall live when they
are old—a sinful anxiety, however veiled under the appearance of
necessity. God gave the Israelites manna but for one day, and our
Lord taught us to pray for `daily bread., Every day's trouble is
ordained by God for our exercise, and is enough to take up our
thoughts. We do but anticipate our cares, and create a needless distraction to ourselves, by carking for the last days; and yet usually
this disposition increaseth with age, and the older men grow, the more
solicitous about worldly provisions.`Plus viatioi quaeritur, quo minus restat viae.,—Seneca. Thus some explain the apostle,
but with little reason; for it is not a description, but a threatening;
and the apostle is not now intimating their disposition, but their judgment and ruin. Others expound the clause of treasuring and storing
up wrath against the day of judgment, as the apostle Paul useth such
another phrase, Rom. ii. 5. Calvin inclineth to this sense, because of
the former expression, `shall eat your flesh as fire., And, indeed,
some translations (as the Syriac and Arabic) read that clause `as fire `with this last sentence,
`You have treasured up riches as it were fire
for the last days;, that is, as Diodati expoundeth it, whereas you
thought to lay up treasures for time to come, you shall in effect find
that you have laid up God's wrath. I confess this is probable, because
of the particular allusion to their hoarding, and because of the known
resemblance between wrath `and a treasure. It is long a-gathering,
but every day the sum increaseth; and the longer it is ere it be opened,
the greater the heap. As Jehoiada's chest, which was not to be
opened till the sum was considerable, so it is here. God's wrath
increaseth by degrees, the slower always the more sharp in the issue,
so that it is some kind of mercy to meet with a sudden punishment,`Tunc magis irascitur Deus cum non irascitur; non enim cum nescio sed cum sentio
te iratum, tunc maxime confido propitium.,—Bernard. Serm. 42 in Cant.
and to have our worldly practices checked with an early disappointment, lest wrath grow r with our estates, and we do not treasure up
money so much as judgments, which will be a sad gain when the chest
of God's patience is broken open. See Job xxvii. 8, and Prov. xi. 4.
It were far better to scatter than to increase such a heap, as those that
fly in battle scatter their wealth that they may not be pursued. God
gave us riches as a means to escape wrath, by a liberal and charitable
distribution of them to his own glory. Certainly we should not use
them as a means to treasure up wrath. Thus you see the words may
be fitly accommodated with this sense. But I rather prefer a third,
because there is no cogent reason why we should take this
ἐθησαυρίσατε, `ye have heaped treasures, in a metaphorical sense, especially
since, with good leave from the context, scope of the apostle, and the
state of those times, the literal may be retained. I should therefore
simply understand the words as an intimation of their approaching
judgments; and so the apostle seemeth to me to tax their vanity
in hoarding and heaping up wealth, when those scattering and fatal days to the Jewish commonwealth were even ready to overtake
them. All that treasure which, with such wrong to others, hazard of their own
contentment, and violation of their consciences, they had heaped up together,
was but heaped up for the spoiler and the violence of the last days. From whence
we may observe:—
Obs. That usually men are most secure and carnal before their own
judgment and ruin. What wretched men were here fallen upon the
lot of the last days! Usually thus it is, men are most full of carnal
projects when God is about to break down and pluck up: Jer. xlv. 5,
`Seekest thou great things for thyself? seek them not; for I will
bring evil upon all flesh, saith the Lord., Foolish men are like a
company of ants, storing their nests when their hill or burrow is like
to be turned up; and there is never more general security than when
judgments are at hand. A little before the flood, `they ate, they
drank, they married wives, and were given in marriage, and then
the flood came, and destroyed them all, Luke xvii. 27. And
the same is observed of Sodom: `They bought, they sold, they builded, they planted, &c., ver. 28. When men generally apply
themselves to worldly business, it is a sad prognostic; they do but
bring forth for the murderer, and heap up for the plunderer: 1 Thes.
v. 3, `When they shall say, Peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they
shall not escape., When security runneth not, and is like to degenerate into utter contempt of God, men are not likely to profit by the
word, therefore God taketh the rod in hand, that, by the severity of
discipline, he may teach men that which they would not learn by
kinder and milder persuasions. Plethoric bodies must have their veins
opened. And when a people are grown to such a wanton fulness, God
will send `the emptiers to empty them, Nahum ii. 2.
Ver. 4. Behold, the hire of your labourers which have reaped down
your fields, which is of you kept back by fraud, crieth: and the cries
of them which have reaped are entered into the ears of the Lord of Sabaoth.
Here is another argument of conviction produced, viz., the oppression
of their servants and labourers, in defrauding them of their reward;
a sin so injurious, and of such a heinous quality, that it crieth to
God for vengeance. The phrases will be opened in the points. Observe—
Obs. 1. From the context, that there is no sin so heinous and base
but covetousness may be a mother or a nurse to it. What more sordid
than for a rich man to detain the labourer's wages? It was base to
hoard up their own treasures till corrupted with moth or rust; but a
practice most accursed, after they had sucked out the strength and
sweat of the labourer, to deprive him of his reward. Yet usually thus
it is, men that do not part with their own right will not make conscience of invading another's.`Qui propria non tribuunt, aliena detinent., First men are sparing, and then
injurious. Detest this sin with the more aversion, you know not how
far it will carry you; the apostle saith, it is `the root of all evil, 1
Tim. vi. 10.
Obs. 2, From that crieth. Some sins are crying, and do more especially require vengeance at the hands of God. This crying is
applied to blood, Gen. iv. 10, `Thy brother's blood crieth;, not his
soul, but his blood. So to the wickedness of Sodom, Gen. xviii. 20, `The cry of Sodom and Gomorrah is great, because their sin is
grievous., So to oppression of God's servants; they are dear to him:
Exod. ii. 24, and iii. 9, `God heard their groaning, and `the cry of
the children of Israel is come up unto me., So to oppression of the
widows and fatherless: Exod. xxii. 23, `If thou afflict the widow and
the fatherless, and they cry unto me, I will surely hear their cry., So
ver. 27, to taking the neighbour's necessary garment to pledge, `I will
hear his cry, for I am gracious., In short, all sins that disturb human
society, that are committed with impudence and public liberty, that
are of so heinous nature that God in honour is bound as it were to
mark them out with some severe stroke of vengeance, that are
neglected by men because of the power and greatness of those that
commit them, or else done in secret, and so past human cognisance, as
Cain's murdering of Abel; so all sins which are past the help of the
oppressed, all such sins are said to cry; not that God wanteth evidence,
or that his justice needeth excitation, but because some of these sins
do even dare vengeance, and provoke divine justice to take notice of
them; and in other of these sins God is appealed to by the oppressed
as witness and avenger, human justice wanting will, or power, or fit
means of conviction to proceed against them. Besides, this crying in
some cases showeth the unwillingness of God to punish, till he be
solicited and urged thereunto by the importunity and provocation of
our own sins.`Ostendit Dominus quam invitus puniat, etiam gravissimos peccatores, dicens quod
clamor Sodomorum ad se ascenderit; hoc est dicere, misericordia quidem mea suadet ut
parcam, sed tamen peccatorum clamor cogit ut puniam.,—Salvian. de Provid., lib. i.
Obs. 3. As all oppression crieth to God, so especially the oppression
of poor servants, and those that live by handy labour. It is twice
repeated in the text, `which have reaped your fields, and then, again,
`the cry of them which have reaped., And the reason is, because it
is their life, and so an act of the greatest unmercifulness; and besides,
you disappoint them of the solace of their labours. See Deut. xxiv.
15, `He hath set his heart upon it;, this is, that he reckoneth upon
his wages at the end of the day. But you will say, How many ways
may we oppress the poor labourer? I answer—(1.) When through
greatness you challenge their labours without reward, as the gentry
use the peasants of many countries: Jer. xxii. 13, `Woe be to him
that useth his neighbour without wages;, meaning Jehoiakim, who,
in his pompous buildings used his subjects, labour without hire. (2.)
When you give them not a proportionate hire, working upon their
necessities, for then a great part of their labour is without reward;
and it is flat covetousness to `exact all your labours, Isa. lviii. 3,
when your reward is scanty and short. (3.) When by cunning ye
defraud them of their reward, either through bad payment or crafty
cavils. The Lord saith, Mal. iii. 5, `I will be a swift witness against
those that oppress the hireling in his wages., So it is in the text, `by
fraud kept back., God knoweth what is oppression, though veiled
under crafty pretences. (4.) When you diminish or change their wages; as it is said of Laban that he changed Jacob's wages ten
times, Gen. xxxi. 41. (5.) When you delay payment. God commanded the Jews to do it before sunset: see Deut. xxiv. 14, 15; Lev.
xix. 30. It is a maxim of the law, minus solvit, qui minus tempore
solvit—that not to pay it at the time is to pay the less, because of the
advantage of improvement; and in the text it is said, `kept back by
fraud;, though not wholly taken away, yet `kept back, entitled
them to sin. The Lord, you know, rewardeth his servants ere
they have done their work; we have much of our wages aforehand, &c.
Obs. 4. Though the poor should not cry, the very hire and money
would cry, and require vengeance against oppressors. The apostle
saith, not only the reapers cry, but the hire crieth. So see Job xxxi.
38-40, `If my land cry against me, and the furrows thereof likewise
complain; if I have eaten the fruits thereof without money, or have
caused the owners thereof to lose their life, &c. God cannot want
witnesses against cruelty; the hire shall cry, the poor shall cry, the
beam and the stone out of the wall shall cry, Hab. ii.; the very
affliction shall cry. It is said, Gen. xvi. 11, he heard Hagar's affliction when Sarah had used her harshly and imperiously. So the
church saith, Lam. ii. 18, `The apple of mine eye shall not keep
silence., Their groans clamour, and their tears have a loud voice.
Oh! then, consider this, secret wrongs will be known to God. The
children of God may not know who harmed them; wicked men act
at a distance, like a spider, when she hath weaved a net, goeth out of
the way: but yet the Lord knoweth; their very afflictions will cry
against you when they know not against whom to cry.
Obs. 5. From that, the Lord of Sabaoth; that is, the Lord of hosts,
a name often used in the prophetical books, but most commonly in
Isaiah and Zechariah; it is not usual in the New Testament, God's titles being there fuller of sweetness and grace; and the reason why it
was so much used then was because the people of God were in great
misery, needed much defence and protection, and were in danger to
let fall their hopes out of fear of men. It was a name of God, so
commonly known and used, that the Septuagint retained the Hebrew
term by which it was expressed. And so, also, it is kept in the New
Testament, κύριος ΣαβαὼΘ, as by Paul, Rom. ix. 27, and by James in
this place; not religiously, out of any mystery in the syllables, as
Jerome supposeth, but because this appellation of God was so familiar
among the Jews, and so easily known to the nations that conversed
with them. Now, the Lord is called the Lord of Sabaoth, or Lord of
hosts, because all his creatures are ranked in such an order that they
are always ready to serve and accomplish his will. The note is, that
the Lord is a Lord of hosts, commander-in-chief of all the creatures,
angels, men, thunders, lightnings, storms, showers, lions, fevers, &c.;
they are all at his beck, waiting for his word: `He can send lightnings, that they may go; they say unto him, Here we are, Job xxxviii.
35; that is, Lord, Whither shall we go? here we are, ready to fulfil
thy word. It were easy to expatiate in so copious an argument; but
because it hath been handled by others,See Mr Burrough's his `Lord of Hosts;, and Dr Chappel on Ps. ciii. 21. I shall but touch upon things. God's command reacheth from the highest angel to the lowest
creatures. The angels are principally called God's host; see 1 Kings
xxii. 9; Luke ii. 14. And of what power are they, since one angel
destroyed in a night a hundred fourscore and five thousand, 2 Kings
xix, 35. Then the heavens are intended: Isa. xxxiv. 9, `All the
hosts of the stars shall be dissolved., That which Peter calleth
στοιχεῖα, the elements, the prophet calleth the hosts. So it is said, Judges
v. 20, `The stars in their courses fought against Sisera;, that is, by
their influence and efficacy upon the clouds and meteors. For Josephus, speaking of that battle, saithJosephus, Antiq. Judaeor., lib. v. cap. 6. that there suddenly fell a storm
mixed with hail, which the wind drove against the faces of the Canaanites,
and took away their sight, and benumbed their hands, that they could
not hold their targets, or fling their darts; but beating upon the
backs of the Israelites, it emboldened them the more. So, also, men
are called God's hosts; as Israel, Exod. xii. 41; and it is said, `He
mustereth the host of the battle, Isa. xiii. 9. Nay, lower creatures,
locusts, are called God's army, Joel ii.; and God is said to reserve the
snow and hail against the day of battle, Job xxxviii. 22, 23. Against
Egypt he sent armies of frogs, and lice, and flies; against the idolatrous people armies of lions, 2 Kings xvii. Nay, God can arm the
humours of thy body against thee, cause thine own passions and
thoughts to fall upon thee like so many armed men. He needeth no
forces from without; there is enough to overwhelm man in the reflections of his own conscience. Oh! then, do not contend with him that
can command legions, and draw omnipotency about thy ears: `shall
the potsherds of the earth strive with the Lord of hosts?, Isa. xlv. 9.
Oh! how sad is it, that when all the creatures serve God, your hearts
only should war against him! that the Lord of hosts should not be lord of your
souls!
Obs. 6. From that their cries are come into the ears of the Lord of
hosts; that is, he hath taken notice of their wrong, and will take
care to avenge their quarrel. The note is, that the Lord of hosts is
the poor's avenger; the God of angels and thunders is the God that
comforteth them are cast down. You may be high and rich in the
world, able to contest with poor creatures and crush them; but can you
contend with the Almighty? Oh! take heed of wronging the poorest servants of God. Christ speaketh of offending his little ones. Mat.
xviii. 10; as little as they are, they have a great champion. The
worm Jacob is looked after by the Lord of hosts. So the poor, the
servant, the widow, the fatherless, they are called his people, as belonging chiefly to his care:
`They eat up my people as bread., Take heed
what you do; your poor servants have a master in heaven that will
call you to an account. Jerusalem is threatened with captivity for their
breach of covenant and unkindness to their servants, Jer. xxxiv. 11;
therefore defraud them not, leave them not shiftless. God will visit
this sin upon many gentlemen who turn off their old servants shift
less and helpless, and have more care of their dogs than of them.
Oh! see what an avenger they have, one that is powerful enough.
A good man should have a care of his beast, Prov. xii. 10, much
more of his servants.
Ver. 5. Ye have lived in pleasure on the earth, and been wanton; ye
have nourished your hearts, as in a day of slaughter.
The apostle instanceth in another discovery of the wicked abuse of
their riches, and that is sensual or delicate living. In matter of
charity, or giving the poor their due, they were sparing and tenacious
enough, but did easily and largely lavish out their substance upon
pleasures and the gratifications of the flesh; like that epicure in the
Gospel, that fared deliciously every day, but denied a crumb to Lazarus
the beggar, Luke xvi. 19. Thus lusts, though they dispute every inch
with grace, do easily give way to succeeding corruptions.
Ye have lived in pleasure.—The word signifieth indulging the deli cacies and delights of the senses, in meats, drinks, and apparel.
Obs. 1. A sin very natural to us. There were but two common
parents of all mankind, Adam the protoplast, and Noah the restorer,
and both miscarried by appetite; the one fell by eating, and the other
by drinking. We had need be careful. Christ saith, `Take heed
of surfeiting and drunkenness, to his own disciples, Luke xxi. 34.
Obs. 2. The sin is natural to all, but chiefly incident to the rich.
There is, I confess, a difference in tempers; wealth maketh some
covetous, and others prodigal, but the usual sin in the rich is luxury.
Pride, idleness, and fulness of bread were the sins of Sodom, and
they are usually found in great men's houses; they should be the more
wary.
Obs. 3. Though delicate living be a sin incident to wealthy men, yet
their abundance doth not excuse it. It is charged upon the rich man
in the Gospel that he fared deliciously every day, Luke xvi. God gave
wealth for another purpose than to spend it in pleasures. It is prodigious in poor men to guzzle and drink away their days which should
be spent in honest labour; but it is not excusable in the rich; though
God alloweth them to live more liberally according to their condition
and estate, yet not inordinately. Intemperance is odious to God, be
it in any whatsoever they be. God threatened them for their delicacy that had beds of ivory, Amos vi. 4; so also the fat cows and kine
of Bashan, Amos iv.
Obs. 4. Luxury is living in pleasure,
ἐτρυφήσατε. God alloweth
us to use pleasures, but not to live in them; to take delights, but
not they should take us; to live always at the full is but a wanton
luxury.
On earth; that is, say some, like beasts, which do
prona spectare
terram, in the posture of their bodies look earthward; it is indeed their
happiness to live in pleasure, to enjoy pleasures without remorse. But in any
congruity of language you cannot thus interpret the apostle's speech. His
meaning is, that in this earthly life they placed all their happiness, and their
spirits did altogether run after earthly comforts and earthly contentments, as
having no higher abode. Note:—
Obs. That all the pleasure that wicked men have is upon earth;
here, and nowhere else: Luke xvi. 25, `Remember that in thy life
time thou receivedst thy good things., Oh! it is sad to outlive our
happiness; when we come to live indeed, then to want our comforts
and joys: Mat. vi. 2, `They have their reward., Your heaven is past. It is the folly of worldly men to be merry only in the place of their
banishment and pilgrimage; they live in pleasure here, where they are
absent from God: Job xxi. 13, `They spend their days in wealth, and
in a moment go down to the grave., Alas! then their best days are
past; here they laugh, and there they howl. Ah, fondness! to sell
the birthright for a mess of pottage, and let go heaven for a little
earthly contentment! How should this sour your carnal joys, when
you remember all this is only upon earth, it cannot be for ever! There
will be a time when we shall go down to the grave, and then we may
with Adrian sadly warble it out to our own souls, Oh! poor soul,
whither dost thou now go? thou shalt never jest it more, sport it
more!`O animula vague a blandula, quos nunc adibis locos! nec dabis ut solebas jocos,
&c.—Platina. These things were upon earth, but into what a gulf
am I now falling! The earth is a place of labour and exercise;
we were not put into it, as leviathan into the sea, to take our fill of
pleasure.
And are wanton, ἐσπαταλήσατε.—The same word is used of the
carnal widow,
ἡ δὲ σπαταλῶσα ζῶσα τέθνηκε, 1 Tim. v. 6. We translate, `she
that liveth in pleasure is dead while she liveth., The word signifieth such a
delicacy as bringeth a brawn softness and deadness upon the spirit, and
therefore we translate it well by wanton. So that this part of the charge
implieth:—
Obs. 1. That luxury is always accompanied with carnal security and
contempt of God: Deut. xxxii. 15, Israel waxed fat, and kicked with
the heel: Hosea xiii. 6, `According to their pasture, so were they
filled; they were filled, and their heart is exalted; they have forgotten
me., Through too much fatness and plenty the soul becometh wanton
and untamed.
Obs. 2. That a fulness of pleasures bringeth us to a wantonness, and
contempt of ordinary provisions. Lustful Israel desired quails. First
we contemn God, and then his creatures. It is a great sign sensuality
hath prevailed upon you when the soul desireth dainty food. Nature
itself is not wanton and delicate till it be made so by constant use.
It is strange to see how nature degenerateth by degrees, and desires
increase with use. At first we are pleased with what is plain and
wholesome, but afterwards we must have curious mixtures. Sea and
land will scarce yield bits dainty enough for a gluttonous appetite.
Cleopatra must have a draught of dissolved pearls, &c.
Ye have nourished your hearts.—What is that?
Indulgere genio,
to rear up lust, rather than to satisfy nature. It is the same which
the apostle Paul expresseth by
ποιοῦντες προνόιαν, `making provision
for the flesh to fulfil the lusts thereof, Rom. xiii. 14. The heart is the
seat of lusts and desires; so it chiefly signifieth in theology. Now to nourish
the heart is to offer fuel to our lusts, to take in by excess that we may unlade
and put it out again in lust. Observe hence:—
Obs. Pleasures nourish the heart, and fatten it into a senseless
stupidity: nothing bringeth a dulness upon it more than they. Plutarch observeth of the ass, which is of all creatures the dullest, that it
hath the fattest heart. Thence that expression in scripture, `Go make
their hearts fat;, that is, gross and dull. There is a fish which they call
ὄνος, the ass-fish, which hath its heart in its belly; a fit emblem
of a sensual epicure. The heart is never more dull and unfit for the
severities and masculine heights of religion than when burdened with
luxurious excess; therefore Christ useth that expression, Luke xxi.
36, `Let not your hearts be overcharged, &c. Ah! do but consider
how many reasons we have to be wary in our pleasures. Will the in
conveniences they bring to your estates move you? Prov. xxiii. 21, `He
that loveth corn, and wine, and oil, shall be poor., How often hath
the belly brought the back to rags? Or will the mischiefs they bring
upon the body move you? Lust, which is but the last end and consummation of all pleasures, sucketh the bones, and, like a cannibal,
eateth your own flesh, Prov. v. 11. Ah! but chiefly think of the inconveniency which your precious souls sustain; your hearts will be
nourished and fattened. Pleasure infatuateth the mind, quencheth the
radiancy and vigour of the spirit: wine and women take away the
heart, Hosea iv. 11; that is, the generous sprightliness of the affections.
So the apostle speaketh of persons given to pleasures, that they are
past feeling, Eph. iv.; they have lost all the smartness and tenderness
of their spirits. Oh! that men would regard this, and take heed of
nourishing their hearts while they nourish their bodies. You should
starve lust when you feed nature; or, as Austin,`Domine hoc me docuisti, ut quemadmodum medicamenta, ita alimenta sumpturus
accedam.,—Aug. Confess. come to your meat
as your medicine, and use these outward refreshments as remedies to
cure infirmities, not to cause them; or, as Bernard,`Cum manducas, nequaquam totus manduces, sed corpore tuo suam refectionem
postulante, mens suam non negligat, memoria suavitatis domini vel scripurarum poscat
meditationes.,—Bernard. refresh the soul
when you feed the body, and by Christian meditations on God's bounty,
Christ's sweetness, the fatness of God's house, &c., keep the heart from
being nourished whenever you repair nature.
As in a day of slaughter,
ἐν ἡμέρᾳ σφαγῆς.—Some say, as Brixianus, that the meaning is, they did but fatten themselves for the
slaughter; but that is forced. Beza rendereth, as in a day of feast,
which Heinsius taxeth with some undue rigour. Certainly there is
an allusion to the solemn festivals of the Jews. Their thanksgiving-days were called days of slaughter, wherein many beasts were killed
for sacrifice and food; for, in thank-offerings, a great part was reserved
for the use of the worshipper: Lev. ii. 15, they were to carry it home
and to eat it with their friends. Thence that expression, Prov. xvii.
1, `Better is a dry morsel, than an house full of sacrifices with strife;,
that is, of good cheer, as was usual in the time of peace or thank-offering. So also that other, Prov. vii. 14,
`I have peace-offerings with
me this day;, that is, the flesh of thank-offerings, wherewith to feast and
entertain thee. Now the fault wherewith these sensualists are charged, is
double:—
1. That they made every day festival.
Obs. It is a wanton luxury to make every day a day of slaughter:
Luke xvi., `He fared deliciously every day;, that is an aggravation, that
he made it his constant practise. Some men do nothing but knit
pleasure to pleasure; their lives are nothing else but a diversion from one carnal pleasure to another: Eccles. iii., `There is a time to feast
and a time to mourn., Such men disturb the order of seasons. Nature
is relieved with changes, but clogged with continuance; frequency of
pleasures begetteth a habit; and besides, this putteth men upon novel
curiosities, when ordinary pleasures by common use grow stale; pleasure
itself must have pleasure to refresh it, accustomed delights becoming
our clog and burden.
2. That they gave that to their lusts which was due only upon
special occasions to religion.
Obs. Usually this is the vanity of men, to bestow the allotments of
worship upon their lusts, and by a cursed sacrilege to serve god the
belly, Phil. iii. 19, as zeal serveth the great God of heaven and earth.
No music will serve the epicures in the prophet but temple music:
Amos vi. 5, `They invent to themselves instruments of music like
David., As choice and excellent as .David was in the service of the
temple, so would they be in their private feasts. Belshazzar's draughts
are not half so sweet in other vessels as in the utensils of the temple:
Dan. v. 2, `He commanded to bring forth the golden and silver vessels,
that were taken out of the house of God., So the Babylonian humour
is pleased with nothing so much as with one of the songs of Zion; not
an ordinary song, but `Sing us one of your songs of Zion, Ps. cxxxvii.
3. No jest relisheth with a profane spirit so well as when scripture is
abused, and made to lackey upon their sportive jollity. Vain man
thinketh he can never put honour enough upon his pleasures, and scorn
enough upon God and holy things.
Ver. 6. Ye have condemned and killed the just; and he doth not
resist you.
The apostle cometh now to another sin, and that is tyrannous
and oppressing cruelty, which is also an effect of riches, where there is no
grace to sanctify the enjoyment of them. From the context observe:—
Obs. That plenty begetteth injury; and when all things are possible,
men think all things lawful. Rich and great men, if they be higher
than others, do not think of him that is higher than they: Eccles. v.
8, `If there be oppression of the poor, marvel not at the matter; for he that is
higher than the highest regardeth, and there be higher than they.,
Ye have condemned.—The apostle now instanceth in their cruelty
and oppression, masked with a pretence and colour of law. Before
they would kill, there was some form of a legal process; they condemned. Note
hence:—
Obs. That God taketh notice of the injuries done to his people under
the form of a legal procedure; not only of open violence, but that
which is closely managed: Ps. xciv. 20, `Shall the throne of wickedness have fellowship with thee, which frameth wickedness by a law?, God taketh it more heinously when public authority, which is the
defence of innocency, is made the pretence of oppression. Many make
conscience of forms of law, that do not make conscience of oppressing
the godly. See Mat. xxvii. 6, `It is not lawful to put the price of
blood into the treasury;, yet it was lawful to spill the blood of Christ
in their account.
Again, the apostle saith, Ye have condemned, and so ye have
killed; they did but procure it by their authority and wealth,
corrupting judgment, and using evil arts to destroy the just. Note:—
Obs. That any concurrence to the destruction of the innocent bringeth
us under the guilt of their blood; and sins committed by our instigation become ours by just imputation. Christ was put to death by
authority of the Roman empire, and executed by the Roman soldiers;
yet it is charged upon the Jews, upon the whole nation, because done
by their instigation and connivance: as Acts ii. 23, `Whom by wicked
hands ye have taken and slain;, and ver. 36, `This is Jesus whom
you have crucified;, so 1 Thes. ii. 15, `They killed the Lord Jesus., Do not flatter thyself because thou art not the immediate executioner.
Jezebel was punished for Naboth's death, though the judges and false
witnesses were the next agents, 1 Kings xiii. 23. Beware how you
provoke others to blood; the guilt will fall upon your own consciences:
God looketh upon the instigators as the principals: `Ahab did evil in
the sight of the Lord, whom Jezebel his wife provoked, 1 Kings xxi.
25. It was a sorry answer that of the priests to Judas, `See thou to
it, Mat. xxvii. 4: they had need see to it too, since it was by their
plot and conspiracy.
And killed.—This is added to show that oppression will proceed as
far as death; wickedness knoweth no bounds and limits; as also to show the
reason why miseries were coming upon them. Note:—
Obs. When oppression goeth as far as blood, God will surely take
vengeance. `He maketh inquisition for blood, Ps. ix.; and blood is
one of the crying sins, Gen. iv. 10. The blood of an ordinary man
crieth for vengeance; as that of the Gibeonites that were of the race
of Canaan; therefore is that clause interserted, 2 Sam. xxi. 2, `Now
the Gibeonites were not of the children of Israel, but of the remnant
of the Amorites., Much more the blood of the saints, which is
precious in God's eyes; much more the blood of Christ, which is the
case here.
The just,
τὸν δίκαιον.—It may be put indefinitely for any just person;
as Isa. lvii. 1, `The righteous perish, &c. But because the apostle
speaketh in the singular number, and with an article, therefore some
understand it of John the Baptist; others of Stephen, with more probability, whom the Jews stoned; others, with most probability, of our
Lord Jesus Christ. Because I strongly incline to this, I shall produce
my reasons:—(1.) Jesus Christ is elsewhere by way of emphasis called `that Just One.,
τὸν δίκαιον, Acts xxii. 14. (2.) There seemeth to be
a direct parallel place to this, Acts iii. 14, `But ye denied the Holy
One and the Just, and desired a murderer to be granted unto you, (3.) This was the great reason and cause of judgments on the Jews,
1 Thes. ii. 15, 16, which is the scope and argument of this place; and
indeed the text runneth that way most fluently. (4.) The illation of
the next verse, or persuasion to patient hope, doth most sweetly arise
from this consideration; the former part of the verse holding forth
their injury, and so the cause of their ruin, which is the argument of
hope the apostle propoundeth; and the latter part Christ's patience,
the great example and pattern of ours. I know the great prejudice
against this exposition is, because all this is supposed to be spoken to
Christian Jews; but that we disproved in the first verse. Neither is that exception of Brochmand of any weight, how this could be charged
upon these sensual rich men, since they that condemned and killed
Christ, and the main promoters of his sufferings, were the Pharisees
and chief priests, dissembling hypocrites, since the guilt lay upon the
whole nation, and they had taken the curse of his blood upon themselves and their children; and therefore the apostle, assigning the
cause of approaching judgments, might well say to these, Ye have
killed. Neither let it seem strange to any that the apostle doth not
call Christ Lord or Saviour, since he speaketh to unconverted Jews;
and the fittest medium of conviction he could use to them is that of
his righteousness or innocency, as also Peter and John do, Acts iii. 14, `That just and holy one;, for those that would not acknowledge him
a Saviour, by a plain evidence of his life might acknowledge him a
just person, as Pilate's wife doth, Mat. xxvii. 19, `Have nothing to
do with that just person., However, lest the exposition should seem
too critical, I shall carry the observations both ways.
Obs. 1. If you take the expression generally, as noting any just
person, you may observe that innocency itself cannot escape the pangs
of oppression. The just was condemned and killed; so the scripture
speaketh of the blood of righteous Abel, Mat. xxiii. 35. Men hate
what they will not imitate; and it is God's wisdom that the worst
should hate the best, lest the world should judge perversely of their
sufferings: Ps. xciv. 21, `They gather themselves against the soul of
the righteous, and condemn innocent blood., Thus it hath been, is,
and will be. Gregory saith, I would suspect him not to be Abel that
hath not a Cain.
Obs. 2. If you understand it particularly of Christ, the note is, that
Christ died not as a malefactor, but as a just person. There were
several circumstances that did evince his innocency—the disagreeing
of the witnesses, Pilate's wife's letter, Pilate's own acknowledgment,
Judas's confession. Certainly he died not for his own sins, but ours: `The just for the unjust, 1 Peter iii. 18. Our sacrifice was a lamb
without spot and blemish. It is true he loved our justification better
than his own reputation; and therefore, when his innocency was taxed,
he would not answer a word.
And he resisteth not.—The present tense is put for the past. If
you understand it generally, it is to be understood of the weakness
and meekness of innocent men.
1. Of their weakness; they are not able to withstand, and
therefore you oppress them.
Obs. 1. Weakness is usually oppressed. Men are the more bold
with them that want means of defence and resistance. Oh! but
consider, the less outward defence men have, the more is the Lord of
hosts engaged in their quarrel; he is the patron of the fatherless and
widows: Ps. x. 14, `The poor committeth himself to thee; thou art
the helper of the fatherless., Weak innocency hath a strong avenger.
2. Of their meekness; it is their duty not to be revengeful:
Mat. v. 39, `But I say unto you, that ye resist not evil;, they must
not satisfy and accomplish their own private revenges.
Obs. 2. Meekness inviteth injury, but always to its own cost. It is
true that of Publius Mimus, though spoken to an ill end, Veterem
ferendo injuriam invitas novam—by bearing a former injury you do
but invite a second. Patience may be trampled upon, but God will
ordain a defence. Wicked men are mad without a provocation.
You have seen crows on a sheep's back picking wool; it is but an
emblem of oppressed innocence. Wicked men do not consider who
deserve worst, but who will suffer most.
Obs. 3. If you understand it of Christ, so it is most true; he resisteth
not. Jesus Christ was condemned and slain without resistance. He
came to suffer, and therefore would not resist. He would declare his
obedience to his Father by his patience before men: Isa. liii. 7, `He
came as a lamb to the slaughter, as a sheep before the shearers is
dumb., Swine will howl, but the sheep is dumb in the butcher's hands: Isa. l. 6,
`I gave my back to the smiters, and my cheeks to
them that plucked off the hair; I hid not my face from shame and
spitting., Christ did as it were offer himself to the affronts and
indignities done to his person: Father, since it is thy pleasure, here
is a back for smiters, here are cheeks for the nippers, here is a face
for shame; lo! I come to do all thy will. Well, then, we have a
lucky sacrifice, that did not struggle, but came to the altar willingly.
It is notable that Christ doth with the same severity check the devil
tempting him to idolatry, and Peter dissuading him from suffering.
It is spoken to both, `Get thee behind me, Satan;, compare Mat. iv. 10
with xvi. 23. When he was to suffer, he forbiddeth the pious women
to weep, Luke xxiii. Being about to wipe away all tears by the
benefit of his cross, he would have none shed to hinder him from it.
Thus our Saviour resisted not; sibi soli injuriosus fuit, saith Tertullian—all the injury he did was to himself. Ah! who would not be
willing to do for him that was willing to die for us? He struggled
not when he was going to the cross, and why do we struggle and find
such reluctations when we are going to the throne of grace? Shall
we be more unwilling to pray than Christ was to suffer? &c.
Ver. 7. Be patient, therefore, brethren, unto the coming of the Lord.
Behold, the husbandman waiteth for the precious fruit of the earth, and
hath long patience for it, until he receive the early and latter rain.
He now diverteth from the rich oppressors unto the poor faithful
brethren that were oppressed; by the illative particle, therefore, we
may see the former paragraph was for their sakes. The rich men
shall be punished for their wickedness and oppression, therefore be
you patient.
Be patient, therefore, brethren,
μακροθυμήσατε. The word is put
for long-suffering, and so usually translated, which is a further degree
of patience; for patience is a sense of afflictions without murmuring, and of
injuries without revenge. Now long-suffering is patience extended and lengthened
out to that which our apostle calleth its perfect work. Observe:—
Obs. It is the duty of the children of God to be patient under their
sufferings, though they be long and sharp. It is easier in a calm and
sedate condition to discourse of patience than to exercise it in time of
trial. Philosophers have discoursed of it and commended it; but
Christians themselves have staggered when they have been exercised
with a sharp sense of evils. When God giveth up his people to the lust of adversaries, then it is sad, and we are apt to murmur; and yet
the apostle saith we should suffer with a long patience. I shall spare
motives, and a little show you what Christian patience is. It
differeth from security and stoical insensibleness; there can be no
patience where there is no sense of evil. Christianity doth not
abrogate affections, but regulate them. Carnal men put off that
which they cannot put away, and are not patient, but stupid and
careless. There are other remedies in Christianity than quenching
our sorrows in the wine of pleasures. Again, it differeth from moral
patience, which is nothing but a yielding to necessity, and is usually
accompanied with vain thoughts, Jer. iv. 14, and carnal workings of
spirit. When God layeth on crosses, men please themselves with
suppositions of worldly profit, and how their present condition may
conduce to secular advancement; as when God taketh away wife or
children, men do not think of submission to the hand of God, but the
capacity of augmenting their worldly estate, &c. In short, Christian
patience supposeth a sense of evil, and then, in the formality of it, it
is a submission of the whole soul to the will of God: wherein observe—(1.) The nature; it is a submission of the whole soul. The judgment subscribeth,
`Good is the word of the Lord, &c., Isa. xxxix. 9.
Though it were to him a terrible word, yet the submission of a sanctified judgment can call it good. Then the will accepteth: Lev.
xxvi. 41, `If they shall accept the punishment;, that is, take it kindly
from God that it is no worse. Then the affections are restrained, and
anger and sorrow brought under the commands of the word. Then
the tongue is bridled, lest discontent plash over: Aaron held his
peace, Lev. x. 3. (2.) Consider the grounds and proper considerations
upon which all this is carried on; usually there is such a progress as
this in the spiritual discourse:—(1st.) The soul seeth God in it: Ps.
xxxix. 9, `I was dumb and opened not my mouth, because thou didst
it., (2d.) It seeth God acting with sovereignty: Job ix. 12, `None
can say unto him, What dost thou?, And elsewhere, `He giveth no
account of his matters., (3d.) Lest this should make the heart storm,
it seeth sovereignty modified and mitigated in the dispensation of it
with several attributes. With justice: Deut. xxvii. 26, when every
curse was pronounced, they were to say Amen, that if it come to pass,
amen is but a righteous dispensation. With mercy: Ezra ix. 13, `Thou hast punished us less than we deserved.,
They were afflicted,
they might have been destroyed; they were in Babylon, they might
have been in hell. With faithfulness: they look upon afflictions as
federal dispensations, as appendages of the covenant of grace: Ps.
cxix. 71, `It is good for me that I have been afflicted, that I might
keep thy statutes., When they are threshed, it is but to lose their
stalk and husk: God's faithfulness would not suffer them to want
such a sweep help. With wisdom: Isa. xxx. 18, `God is a God of
judgment;, it is meant in his dispensations. Let God alone; he is too
just to do us wrong, and too kind and wise to do us harm.
Unto the coming of the Lord.—Here is an argument to enforce the
duty; God will come and right your injuries. But of what coming
doth he speak? Every manifestation of God's grace or judgment is
called a coming of the Lord. It is in vain in so known a case to heap up places. More especially his solemn judgments on a church or
people are expressed by that term; so to all the churches in the Revelations: `I will come quickly, and take away thy candlestick,
Rev. ii.;
to Pergamus, `Repent or I will come quickly, Rev. iii.; so to Sardis, `I will come as a thief, &c. Any solemn progress and march of
God in a judicial way is expressed by corning; but most chiefly it is
applied to Christ's glorious appearing in the clouds, called his second
coming. But you will reply again, Which, then, is meant here? any
particular coming of Christ, or else his solemn coming to general
judgment? I answer—Both may be intended; the primitive Christians thought both would fall out together.
1. It may be meant of Christ's particular coming to judge these
wicked men. This epistle was written about thirty years after Christ's death, and there was but a little time between that and Jerusalem's last;
so that unto the coming of the Lord, is until the overwhelming of Jerusalem,
which is also elsewhere expressed by coming, if we may believe Chrysostom and Œcumenius, on John xxi. 22, `If I will that
he tarry till I come, what is that to thee?, that is, come, say they, to Jerusalem's destruction. Thus God often cometh to his people;
and the note is:—
Obs. That Christians, to assuage their griefs, should often think of
Christ's coming to their rescue and deliverance. Have a little patience, and when your Master cometh, he will put an end to your
afflictions. Long for the coming of Christ, but wait for it; do not
bind the counsels of God. Usually his coming is when he is least
looked for: Luke xviii. 7, 8, `When the Son of man cometh, shall he
find faith upon the earth?, that is, confidence that he will avenge;
will any look for him then? Mat. xxv. 6, `At midnight there was a
cry made, The bridegroom cometh., Who would look for the bridegroom at midnight? Usually because our expectations are earnest
to be satisfied, we give over waiting: our time is always present, and
flesh and blood is soon tired; yet, as long as it seemeth, it is but a
short time: Heb. x. 37, `He that shall come, will come, and will
not tarry.
2. It is meant of the general day of judgment, which is the day of
their vengeance and your recompenses. See both in 2 Thes. i. 6-8, `Seeing it is a righteous thing with God to recompense tribulation to
them that trouble you; and to you which are troubled rest, when the
Lord Jesus shall be revealed from heaven with his mighty angels, in
flaming fire, taking vengeance of them which obey not the gospel of
Jesus Christ;, which is not to be understood as if they should not be punished nor we rewarded before that day; but then both are
more full and complete: the wicked that are now in chains of darkness looking for
a more terrible day, and glorified souls for a more full reward, their bodies as
yet remaining under the dominion of death. The note is:—
Obs. That a spiritual argument of patience is a thought
of the day of judgment. Here we are beaten by enemies and fellow-servants, but
then the Lord will come, and all will be well, Mat. xxiv. 51. Oh! it will be
sweet when we shall be hugged in the arms of Christ, and he shall say, `Well
done, well suffered, my good and faithful servant;, and he shall put the crown upon our heads with his own hands.
Well, then, love the coming of Christ, 2 Tim. iv. 8, and hasten it,
2 Peter iii. 12; cry as the spouse, `Even so, Lord Jesus; come quickly, Rev. xxii.
Behold, the husbandman waiteth.—Here the apostle anticipated! an
objection: Ay! but we wait long; so doth the husbandman, saith the
apostle, for that which is nothing so precious as your hopes. Clemens
saith,Clemens Constit. Apost., lib. ii. cap. 63. that James and his brother Jude were husbandmen, and
therefore do they so often bring .similitudes from their own calling, of
trees, plants, and fruits of the earth, &c.
For the precious, fruit of the earth,
κάρπον τίμιον.—Precious, because it costeth hard labour, and because it is a choice blessing of
God for the sustentation of life. This term is used to show that though the
fruit be dear to the husbandman, as deliverance is to you, yet he waiteth for
it, and, as the apostle saith, `hath long patience.,
Until he receive the early and the latter rain; that is, the former,
which falleth a little before sowing; and the latter, a little before the
ripening of the corn. These are phrases often used in the prophets.
The meaning is, then, he looketh till, in an ordinary way of providence, it may be ripened. So Hosea vi. 3,
`As the former and latter
rain to the earth., Especially we hear of the latter rain; for the latter
rain, that fell somewhat before harvest, was a rain that came seldom
in that country, but was much desired for the refreshing of the corn,
and other fruits and blessings of the earth.
Obs. From that behold the husbandman. We must behold outward objects to a heavenly purpose, and every ordinary sight should
be improved: so doth Christ in his parables; so elsewhere he sendeth
us to learn of the lilies, as James doth to the husbandman: so
Job biddeth us `to confer with the beasts, and ask of the fishes, Job xii. 7, 8; that is, by meditation to draw useful collections from
them. But you will say, How shall we improve common objects? I
answer—Two ways: in an argumentative and representative way; by
reasoning from them, by viewing the resemblance between them and
spiritual matters; as in the present case and similitude of the apostle.
(1.) In meditation argue thus: If a husbandman, upon ordinary
principles of reason, can wait for the harvest, shall not I wait for the
coming of the Lord, the day of refreshing? The corn is precious to
him, and so is the coming of Christ to me; shall he be so patient, and
endure so much for a little corn, and not I for the kingdom of heaven?
He is willing to stay till all causes have had their operation, and he
hath received the former and the latter rain; and shall not I till the
divine decrees be accomplished? (2.) In meditation make the resemblance and discourse thus within yourselves: This is my seed
time, heaven is the harvest; here I must labour and toil, and there
rest. I see the husbandman's life is a great toil: we can obtain no
excellent thing without labour and an obstinate patience. I see the
seed must be hidden in the furrows, rotten, and corrupted, ere it can
spring forth with any increase; our hopes are hidden, and light is
sown for the righteous, Ps. xcii. 11; all our comforts are buried under the clods, and after all this there must be long waiting. We
cannot sow and reap in a day; effects cannot follow till all necessary
causes have first wrought: it is not in the power of the husbandman
to ripen fruits at pleasure; our times are in the hands of God; therefore it is good to wait; a long-suffering patience will reap the desired
fruits, &c.
Ver. 8. Be ye also patient; stablish your hearts; for the coming of
the Lord draweth nigh.
Here he applieth the similitude, again enforcing patience; it is a
lesson that needeth much pressing.
Stablish your hearts, στηρίξατε τὰς καρδίας ὑμῶν.—The
Septuagint use the word στηρίξαι, for the bolstering or holding up of Moses,
hands, Exod. xvii. 12. And here it noteth an immovableness in the faith and hope
of Christianity, notwithstanding the many oppressions they had met with. In
short, it implieth two things firmness of faith and constancy in grace. (1.)
Firmness of faith, when, out of the encouragement of a sure trust, we can sit
down under God's will and good pleasure. (2.) Constancy in grace, when we are
not so bowed with our troubles and sorrows as to depart from our innocency.
Observe:—
Obs. That it is the duty of God's children in time of their troubles
to establish their hearts, and to put on a holy courage and magnanimity.
It is said of a good man, Ps. cxii. 8, `That his heart is established; he
shall not be afraid until he see his desire upon his enemies;, that is,
neither discouraged in regard of trust and hope, nor miscarrying in
regard of constancy and perseverance. Oh! that we would labour for
this establishment. We lose our hope, and therefore we lose our
patience; we are of a soft and easy heart, and so soon overborne:
there is a holy obstinacy and hardness of heart, which is nothing but
a firmness in our Christian purposes and resolutions. We have need
of it in these times: there are persecutions and troubles; soft and
delicate spirits are soon tired: errors and delusions; wanton and vain
spirits are soon seduced: scandals and offences, by the miscarriages of
false brethren; weak and easy hearers are soon discouraged; as in
Nehemiah's time, there were troubles without, delusions from the
Samaritans, Tobiah, &c., oppression, and working on the necessities
of the people by false brethren, Neh. v. To fortify you against all
these, consider, those that draw back the Lord hateth: the crab is
reckoned among the unclean creatures, Lev. xi. 10. The four prophetical beasts went every one straight forward, Ezek. i. 9. If you
know not how to get this holy hardness or strength of spirit, go to God
for it; man's strength is but small, and soon overborne: Ps. xxvii.
14, `Wait on the Lord, and be of good courage, and he shall strengthen
thine heart;, so 1 Peter v. 10, `Now the Lord Jesus make you perfect, stablish, strengthen, and settle you after ye have suffered awhile.,
Desire him to give you courage, and to strengthen and settle it against
all temptations and dangers.
For the coming of the Lord draweth nigh.—Either, first, to them
by a particular judgment; for there were but a few years, and then
all was lost; and probably that may be it which the apostles mean
when they speak so often of the nearness of Christ's coming, Phil. iv. 5, Heb. x.
25, ἐσχάγη ὥρα, 1 John ii. 18. But you will
say, How could this be propounded as an argument of patience to the godly
Hebrews, that Christ would come and destroy the temple and city? I answer—(1.) The time of Christ's solemn judiciary process
against the Jews was the time when he did acquit himself with honour upon his
adversaries, and the scandal and reproach of his death was rolled away. (2.) The
approach of his general judgment ended the persecution; and when the godly were provided for at Pella, the unbelievers
perished by the Roman sword. Secondly, It may be meant of the day
of general judgment, which, because of the certainty of it, and the
uncertainty of its particular approach, hath been always represented
to the church as at hand; or else, in regard of eternity, all that efflux of
time between Christ's ascension and his second coming seemeth nothing. Whence
the note is:—
Obs. That the world's duration, in regard of eternity, is but
short: 2 Peter iii. 8, `One day with the Lord is but as a thousand years.
and a thousand years as one day., Men count time long, because
they measure it by the terms of their own duration; but God comprehending all ages in the indivisible point of his own eternity, all is
as nothing to him, as a moment, as a `watch in the night, Ps. xc. 3.
So Ps. liv. 7, `For a small moment have I forsaken thee, &c. Though
there was more than a space of two thousand between the first separation and the calling of the Gentiles; yet God saith,
`For a small
moment have I forsaken thee., The word judgeth not according to
sense and appearance. We, being impatient of delays, reckon minutes
and count moments long; but God doth not judge of these things, `as men count slackness, 2 Peter iii. 9;
that is, as flesh conceiveth.
To short-lived creatures a few years may seem an age; but scripture,
in its computations measuring all things by the existence of God,
reckoneth otherwise. Human reason sticketh altogether in the outward sense and feeling, and therefore, as man measureth his happiness by temporal accidents, so his duration by temporal existences.`Ratio humana tantum in praesenti sensu haeret, nihil aliud audit, intelligit, sentit,
videt, cogitat.,—Luther in Esaiam, liv. 7.
Oh! when shall we look within the veil, and learn to measure things
by faith, and not by sense! We count moments long, and God, that
is of an eternal duration, counteth thousands of years a small moment.
All outward accidents have their periods, beyond which they cannot
pass; but eternity is a day that is never overcast with the shadows of a
night. Certainly all space of time should be small to them that know
the greatness of eternity.`Sapienti nihil magnum est cui nota est aeternitatis
magnitudo., As in permanent quantity, so it is in successive. The whole globe of the earth is but as a middle point to the
vast circumference of the heavens. So is this life but a moment to
eternity. If we did value all things according to the computation
and valuation of the word, it would not be so irksome to us to wait
for Christ's coming. It is too much softness that cannot brook a little
delay.
Ver. 9. Grudge not one against another, brethren, lest ye be
condemned: behold, the judge standeth before the door.
In this verse the apostle layeth down the danger of evil groaning, using the same argument as before, the near and speedy approach of
judgments.
Grudge not one against another,
μὴ στενάζετε κατ᾽ ἀλλήλων.—The
word signifieth, groan not one against another. Because it is not easy
to find out what is the particular sense and intent of the apostle, the
phrase hath been diversely expounded. Some open it thus: Do not
sigh out your murmuring complaints into one another's bosom, as if
God were unjust in punishing his children and letting the wicked be
prosperous; but this cannot be the meaning. It is in the original,
κατ᾽ ἀλλήλων, against one another. Others thus: Do not in a groaning manner require vengeance at the hand of God, but forgive, that
God may forgive you; but certainly it is lawful to complain to God
of our injuries, though not with a revengeful spirit. Much ado there
hath been to state this groaning spoken of in the text. Groans in
themselves are not unlawful. The apostle must needs mean such
groaning as doth arise from an evil cause; as discontent at providence;
murmuring groans, so some; or despondency and weakness of mind,
distrustful groans; or from revenge and stomachs against their oppressors, vindictive groans, so others; or else from envy at those that
suffered less than they did. If any man's condition be more tolerable,
we are apt to murmur, and to say, no sorrow like our sorrow; and so
fretting against God maketh us angry with men. Thus the apostle
would understand envious groans; and to this sense our translators
render
στενάζετε by grudge not; that is, at the happiness of those
that are not exercised with sufferings, or with the same degree of sufferings that you are. I should easily subscribe to this sense, as unwilling to recede from our own translation, but that I see no cause why
we should not retain the proper sense of the word, groan not one against
another, brethren; for the apostle seemeth to me herein to tax those
mutual injuries and animosities wherewith the Christians of those
times, having banded under the names of circumcision and uncircumcision, did grieve one another and give each other cause to groan, so
that they did not only sigh under the oppressions of the rich persecutors, but under the injuries which they sustained from many of the
brethren, who, together with them, did profess the holy faith; which exposition
will well suit with the state of those times and the present context. The
apostle is persuading them to patience now, because the pressures did arise, not
only from enemies, but brethren. He seeketh to dissuade them from a practice so
scandalous, lest they should all be involved and wrapped up in the common ruin.
What! should brethren grudge one against another? Take heed; such practices
seldom escape without a quick revenge. My thoughts are the more confirmed in
this exposition, because here seemeth to be a tacit allusion to the history of
Cain and Abel, where the blood of one brother cried or groaned against the
other, and God told him that sin lay at the door, Gen. iv. 7, intending the
punishment of sin, as the apostle telleth these that the judge was at the door,
meaning the judgments hanging over their heads. Observe hence:—
Obs. Many times differences may so far be heightened among
brethren, that they may groan one against another, as much as against
the common enemy. Paul, speaking of the state of primitive times, showeth how Christians did `bite and devour one another, Gal. v. 15.
To show their rage, he useth words proper to the fights and quarrels
of beasts. Thus usually it falleth out when contests arise in the
church. Religious hatreds are most deadly. Thus Luther`Infensior est mihi quam ulli hactenus fuerint inimici., complaineth that he never had a worse enemy than Carolostadius; and
Zuinglius`Non sic me Pupistae lacerant ac illi amici uostri., that the Papists were never so bitter to him as his friends.
It is sad when we dispute one against another, and tongue is armed
against tongue, and pen against pen; but it is sadder when we groan
one against another, and prayer is set against prayer, and appeal is
set against appeal; lambs acting the wolves, part, &c.
Lest ye be condemned, ἵνα μὴ κριθῆτε, lest ye be judged; that is,
lest God punish you; or lest, by mutual allegations, you provoke a condemning
sentence to pass against you both, and you be also in volved in the common ruin.
You may note hence:—
Obs. 1. That false brethren shall also meet with their judgment.
Not only the rich oppressors, but you that groan one against another,
shall be condemned: hell is the hypocrite's portion: Mat. xxiv. 51, `He shall appoint him his portion with hypocrites;, in Luke it is
μετὰ τῶν ἀπίστων, with unbelievers, Luke xii. 46. Possibly our Saviour
might use both expressions, hypocrites and unbelievers, to show that
open enemies and secret shall meet with the same judgment.
Obs. 2. Mutual groanings and grudgings between brethren are a
usual forerunner of judgment; after biting and devouring, there followeth consuming. Gal. v. 15. It cometh to pass partly by the providence and ordination of God. Wanton contests are not cured but by
deep afflictions; and when spirits are once exulcerated, there is no likelihood of agreement but in a prison. The warm sun maketh the wood
warp and cleave asunder; in prosperity we wax wanton and divide;
when the dog is let loose, the sheep run together. Usually in troubles
there are not so many scatterings and disgregations in Christ's flock.
Partly by the course of ordinary causes. Our divisions give the adversary an advantage; we should be as wise to reconcile ourselves as they
to combine against us. Nazianzen was wont to call them
κοίνους διαλλάκτας, the common reconcilers. But party-making and faction
maketh men blind , engaged persons will not consider till all be un
done. A little before Diocletian's persecution there were sad divisions
in the church, ταῖς πρὸς αλλήλους φιλονεικίαις ἀναφλέγοντο, saith
Eusebius, they burned with mutual intestine discords,
Behold, the judge standeth before the door.—He had said before,
`the
coming of the Lord draweth nigh;, now he addeth, that he is `at the
door, a phrase that doth not only imply the sureness but the suddenness of judgment: see Mat. xxiv. 33,
`Know that it is near, even at
the doors;, so that this phrase intendeth also the speediness of the Jewish
ruin. Observe hence:—
Obs. 1. The nearness of the judge should awe us into duty. To
sin in calamitous times is to sin in the presence of the judge; to strike,
as it were, in the king's presence, and to provoke justice when punishments hang over our heads. This is like King Ahaz, that trespassed the more for his stripes. When God holdeth up his hand, you do as
it were even dare him to strike.
Obs. 2. If we be ready to sin, God is ready to judge: `If thou do
evil, sin lieth at the door, Gen. iv. 7 , that is, the punishment, like a
serjeant or messenger of justice, doth but lie in wait to arrest us.
Thus it is many times; the punishment taketh the provocation by the
heel; and whilst we are bustling and `beating our fellow-servants, our
Lord is at the door, and cometh ere we look for him, Mat. xxiv.
50, 51.
Ver. 10. Take, my brethren, the prophets, who have spoken in the
name of the Lord, for an example of suffering, affliction, and of
patience.
Here the apostle persuadeth to patience by the example of the
saints, who though they were dear to God, and employed in high and
special services, yet were exercised with sundry sharp afflictions.
Two ways are they an example to us—n their sufferings and in their
patience. They are famous for
κακοπάθεια and μακροθυμία, hard sufferings and great patience; an example of sufferings, that we may not
flinch from them, or sink under them when we meet with them in the
way of duty; an example of patience, that we may write after their
copy by a meek submission. Their sufferings are produced to allay
discomfort, and so Christ urgeth it, Mat. v. 12, `So they persecuted
the prophets which were before you;, their patience to stir up imitation: Heb. vi. 12,
`Let us be followers of them who through faith and
patience inherited the promises., Never any yet went to heaven but
those two graces were first exercised, faith and patience; faith in expectation of the future reward; patience in sustaining the present in
conveniences. But to the words.
Take for an example.—The word is ὑπόδειγμα; it noteth such an
example as is propounded to imitation. The same word is used when
Christ commended his washing of the disciples, feet to their imitation,
John xiii. 15.
The prophets.—He instanceth in them as the captains and leaders
of the church. Every purpose of life hath its chieftains and princes.
The Roman warriors can talk of their Camilli, Fabricii, Scipios, the
philosophers of their Aristotle, Plato and Pythagoras; but religion
propoundeth the example of the prophets.
Who have spoken to us in the name of the Lord; that is, were employed by God, and authorised to speak to the people in his stead, and
specially gifted and supplied by his Spirit. Though they spake by
divine inspirations, and were as God's mouth, yet they could not
escape, but were molested and maligned in the world, even to cruel
death and sufferings, for the faithful discharge of their message. This
Christ chargeth upon the Jews, Mat. xxiii. 37, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them, &c. So doth
Stephen, Acts vii. 52, `Which of the prophets have not your fathers
persecuted? and they have slain them which showed before the coming
of the Just One, &c. Now if this were done to the prophets, who
.seemed to be sheltered under the buckler of their special commission,
and the singular innocency and holiness of their lives, certainly private
believers have less reason to promise themselves freedom and exemption.
Of suffering afflictions and of patience; that is, when God maketh
us like them in sufferings, we should be like them in patience. It is
comfortable to come into their lot, and to be bound up in the same
bundle of honour with them. Their example is produced partly to
take off prejudice. The matter is not strange; it is not our case alone.
We are apt to say, Never man in such a case as I, `Is any sorrow like
to my sorrow?, Lam. i. 12. Yes; this was the lot of all the prophets.
Partly to allay the shame. We do not surfer with the rude multitude,
but with the prophets. Partly to encourage our imitation. Examples
have a singular efficacy; man is apt to be led by company. The points are these:—
Obs. 1. The examples of the saints do much encourage us to patience.
Man is a ductile creature, more apt to be led by the eye than the ear.
We look upon precepts as calculated for notion and fancy; practices
are a great confirmation. The strictest and severest ways are not impossible, nor untrodden; that which hath been may be done. Besides
they are a check to delicacy; we may say as Elijah, `I am not better than
my fathers;, can we look for more privilege than the prophets? Minors
are ashamed when they cannot endure that which men of a higher
order have endured: Micah was in prison, Jeremy in the dungeon,
Isaiah sawed asunder, and shall we stick at a little suffering? Our
betters have endured far worse. Besides, good company is a great encouragement.
`Having such a cloud of witnesses, &c., saith the apostle,
Heb. xii. 1—it is an allusion to the pillar of the cloud that guided
the Israelites having such a pillar going before us, we may travel to
heaven the more cheerfully.
Obs. 2. Afflictions light on all ranks of saints, but especially upon
the prophets. The cross is kindly to our order; to preach is nothing,
but to bait the world.`Praedicare nihil aliud est quam derivare in se furorem mundi.,—Luther. We are God's ambassadors, but we are often
ambassadors in chains, Eph. vi. 20. What recompense did the
prophets receive for all their pains and expense of spirits, but saws,
and swords, and dungeons? It is almost as necessary a character of
a minister to be much in afflictions, as to be much in spirit and much
in labours. God hath reserved us, in these latter days, for all the
contempt and scorn that villany and outrage can heap upon our persons. But it is no matter; it is the badge of our order, and we know
where to have better entertainment; no matter though the world count
us scurf and refuse, when Jesus Christ counteth us his own glory:
the messengers of the churches are the filth of the world, 1 Cor. iv. 13;
but the glory of Christ, 2 Cor. viii. 23; it were suspicion enough
that we were not true to our master, when we are dandled on the
world's knees.
Obs. 3. From that which spoke to us in the name of the Lord. It
noteth the cause of their sufferings, the faithful discharge of their
office, only for speaking in God's name. Sufferings are comfortable
when they overtake us in the way of duty. It is sad to be spewed out
of God's mouth, and to be made contemptible for being partial in the
law, Mal. ii. 9, when the Lord maketh us base before the people. It
is indeed his usual course with corrupt dispensers of holy mysteries;
it is others, malice, but God's judgments. But now, if it be for the faithful performance of your place, for speaking boldly in the name
of the Lord, you may bind it as a crown to your head. Why should
we care for the scorns of an unthankful world, when we have such a
good master? It is an honour for us to lose our name for God's,
and it is no matter though we be nothing, so Christ be all in all; a
minister should be like one in a crowd, that lifteth up another to
public view, though himself be jostled and lost in the throng; so
Christ be exalted, it is no matter though we suffer loss.
Ver. 11. Behold, we count them happy which endure. Ye have
heard of the patience of Job, and have seen the end of the Lord that
the Lord is very pitiful, and of tender mercy.
The drift of the context is to persuade to patience: in this verse
many things are offered to that purpose.
Behold, we count them happy that endure.—We, it may imply—First, The judgment of all men; mere men are wont to have high thoughts of them
that can bear the brunt of afflictions. Note:—
Obs. 1. That meek patience in afflictions is a taking thing even in the
eyes of men. There is a double reason implied in the words
τοὺς ὑπομέμπμτας, those that endure misery, and fortitude in misery. Now
misery worketh upon pity, and fortitude calleth for praises; miseries
work upon weak spirits, and constancy in miseries upon generous
spirits. Fortitude in miseries is more taken than elsewhere; there is
more of choice in it than of furious and brutish valour. Seneca
observeth,`Non dubito quin magis laudaverim truncam istam manum Mutii quam cujuslibet
fortissimi salvain; melius est hostem amissa manu vicisse, quam armata.,—Seneca. that the burning of Mutius, hand was a greater token of
his courage than fighting an enemy. Those that are engaged in a
good cause need not despair; we shall gain somewhat with mere men;
a resolute constancy and a meek patience may recover those friends
which the miscarriages of a prosperous condition have lost: providence ordereth such things for good. But remember you cannot take
this comfort but in a good cause. Sometimes wicked ones are the
depressed party. All would entitle their sufferings to persecution,
as the Donatists did in Austin's time; and therefore though sufferings
are creditable, yet we must know that the persecuted cause is not
always the best. Sarah was a type of the true church, and Hagar of
the false; now Sarah she corrected Hagar. There is an unquiet
generation; when they suffer anything, they call it persecution, when
it is but just punishment. As the Moabites, when they saw the
waters look ruddy through the reflection of the morning sun, thought
them mingled with blood; so many voice up persecution and martyrs, blood when their insolences are but a little corrected and restrained.
Secondly, We, may imply the judgment of the visible church. The
whole Christian church doth acknowledge the slain prophets happy,
and celebrate their memory: μακαρίζειν, the word in the text, properly
signifieth to make or declare happy. What is in the Hebrew, `the
daughters will call me blessed, Gen. xxx. 13, the Septuagint render
by μακαρίσουσι. So Luke i. 48, `All generations shall call me
blessed;, in the Greek, μακαριοῦσι με πᾶσαι αἱ γενεαί. From this
consideration I observe:—
Obs. 2. That it is often the condition of God's people to live envied
and persecuted, but to die sainted. We account the slain prophets
happy, and celebrate the memory of those which endure; the scribes
and Pharisees garnished the tombs of the dead prophets, but killed
the living, Mat. xxiii. 29, 30. They pretended honour to the saints
departed, but in the meantime were injurious to the saints alive. So
John v., the Jews pretended love to Moses, but showed hatred to
Christ. It cometh to pass, partly by the providence of God, who after
death cleareth up the innocency and holy conversation of his servants;
posterity acknowledged them whom the former age destroyed;
partly because living saints are an eyesore; by the severity of their
lives and reproofs they trouble and torment the world; dead saints do
not stand in the way of their lusts, for objects out of sight do not
exasperate: this may comfort God's children against the abasers of
the present age: `The day will declare it, 1 Cor. iii. 13; when the heat
of oppression is over, that which is now called heresy and anti-christianism will then be accounted worship, and your sufferings will speak
you not malefactors but martyrs. Men cannot discern the present truth,
2 Peter i. 12, because blinded with interests; but it may be truth itself
may be the interest of the next age, and the bleak wind that bloweth
now in our faces may be then on our backs; there are strange revolutions. Again, this may serve for caution to us. Let us not rest in
fond affection to saints and worthies departed; the memory of Judas is
not so accursed to us as Korah, Dathan, and Abiram were to the
carnal Jews in Christ's time; Moses was dear to them, as Christ and
the apostles to us. That is the best affection which is expressed by
imitation; and stableness in the present truth is a great trial of our
sincerity; dead saints are out of our envy: how are we affected to the
living, that walk in their ways? It is good to examine what proportion and likeness there is between the case of the present hated
parties, and the case of Christ and his apostles in the primitive times.
Thirdly, We, may imply (and so I think chiefly) the judgment of the
children of God, as it is opposed to the judgment of the world:
Behold, we count them happy that endure; we that are enlightened by the Spirit
of God. I prefer this last consideration, because this sentence hath reference
to a passage of scripture, `Blessed is he that waiteth, Dan. xi. 12, where the
Septuagint have μακαριος ὁ ὑπομένων. From hence note:—
Obs. 3. That the judgment of the saints and the judgment of the
world about afflictions are far different; they have different principles—the spirit of the world, and the Spirit of God; they have different
lights and rules—that of faith and that of sense. A carnal man
judgeth by appearance, but a spiritual man looketh within the veil;
the world judgeth afflictions miserable, they happiness. It is notable
that all the beatitudes are affixed to unlikely conditions, Mat. v., to show
that the judgment of the word and the judgment of the world are
contrary. Well, then, do not hearken to the judgment of the world
about afflictions, but to the judgment of the Spirit; not to what sense
feeleth, but to what faith expecteth. The men of the world are
infeliciter felices, miserable in their happiness, but the children of God
are happy in their misery. But you will say, Wherein? I answer—(1.) The very suffering for righteousness, sake is a kind of grace
which God doth us: 1 Peter iii. 14. `Happy are ye, &c., so `Blessed
are they, &c.; Mat. v. 12; `they rejoiced, &c., Acts v. 41. God
forgive me this great unthankfulness for this exceeding great mercy,
saith Bradford, that he chooseth me for one in whom he will suffer.
Secondly, Ye have gain by the afflictions, experience, hope, and
grace, Rom. v. 3, 4; Heb. xii. 11; as also the sweet sense of divine
consolations, 2 Cor. i. 5. (3.) God hath promised bountifully to
reward it; there is a blessing in hand, but more in hope: see
James i. 12
Ye have heard of the patience of Job.—He instanceth in Job
because he was an eminent instance of misery. From the citation we
may note that the book of Job was not a parable, but a history of what
was really acted.
Obs. 1. Again from that ye have heard. We had never heard of
Job had he not been brought so low. Affliction maketh saints eminent:`Ἀπὸ τῆς πενίας λάμπροτερος ἐγένετο.,—Chrys. Job's poverty made him rich in honour and esteem; stars do
not shine but in the night; the less we are made by providence, the
greater.`Cicuta Socratem magnum fecit.,—Seneca. You may oppose this against the temptation of lowness
and baseness: God's children never gain so much honour as in their
troubles. Many whose names now do breathe forth a fresh perfume in
the churches would have lived and died obscurely, and their bones
have been cast into some unknown charnel, undistinguished from other
relics of mortality, but that God drew them forth into public notice
by eminent sufferings.
Obs. 2. Again from that the patience of Job. He showed much impatience and murmuring, cursing the day of his birth, &c.; but not a
word of all this: where the bent of the heart is right, the infirmities
of God's people are not mentioned. So Heb. xi. 31, there is no mention of Rahab's lie, but only of her faith, and peaceable behaviour
towards the spies. Where God seeth grace, he doth as it were hide his
eyes from those circumstances that might seem to deface the glory of
it: so in Sarah's speech, though the whole sentence be full of distrust
and unbelief, God taketh notice of her reverence to her husband:See the notes on chap. ii. 25.
she called Abraham lord, 1 Peter iii. 6. Wicked men watch for our
halting, and feed their malice with our failings; they can oversee a
great deal of good, and pitch only upon what is evil. But the Lord,
where the heart is sincere, pardoneth the defects. Job murmured;
but the word saith, Ye have heard of the patience of Job. There was
patience in the man. Job often submitteth to God, sometimes blesseth
God, disliketh those murmurings extorted from him by the sense of
his sufferings, often correcteth himself as soon as he had spoken any
unbecoming word of God and providence, when he was reproved of
God, chap. xli.; he humbled himself, chap. xlii.
Obs. 3. Again observe, we should often in our afflictions propound
Job's pattern and example; he was famous for miseries, various in
their kind; now Chaldeans, then Sabeans, now wind, then fire, &c.
When afflictions come like waves, one in the neck of another, and you are put upon divers trials, think of Job. They light upon all his
comforts, his goods; a life is no life without a livelihood: his children,
those dear pledges of affection; you lose one, Job many; when you lose
all, it is but as Job: then upon his own body; he was rough-cast with
sores. God's afflictions usually come closer and closer till they touch
our very skins. In the plague, you may remember how Job's body
was smitten with sores; nay, his soul was exasperated with the censures
of his friends; this goeth closer and closer. God's immediate hand
silenceth the spirit: we take injuries from man very unkindly, especially injuries from friends; these were stabs to the very heart. Perils
among false brethren was Paul's sorest trial; it is grievous to suffer
from an enemy, worse from a countryman, worse than that from a
friend, and worst of all from godly friends. But yet this was Job's case; he complaineth that they were miserable comforters. Thus you
see Job was famous for misery, and as famous for patience; it would
be too long to survey it. In all the expressions of it, two are notable,
which run through every vein of the whole book: his advancing God
and debasing himself; good thoughts of God, and low thoughts of himself: `Blessed be God, &c., Job i. 23; and `I have sinned, Job vii.
20. Well, then, in all your afflictions, look upon this spectacle of
misery and example of patience.
And have seen the end of the Lord.—It may be applied to Christ or
Job. Some apply it to Christ for these reasons:—(1.) Otherwise the
main pattern of patience will be left out; (2.) The change of the verb, `ye have heard of Job, and ye have seen the end of Christ., The adding
of this new word seen, seemeth to be done by way of contradistinction
to heard. These reasons, when I first glanced upon this text, inclined
me to that opinion, especially when I afterward saw the same reasons
urged by learned Paraeus. Many of the ancients go this way, as Austin,
Beda, Lyra, Aquinas;`De Job et Christo specialiter exemplificat, Job in Veteri Testamento, Christus in
Novo, quorum uni reddita sunt temporalia, alteri aeterna. Sufferentiam Jobi audistis,
quanta sustinuit a Diabolo, a praedonibus, ab uxore, ab amicis; et fidem Domini vidistis,
oculis scilicet vestris, in cruce pendentem, longanimiter patientem,, &c.—Thomas. in locum. which last improveth it more than I have seen
any. Job and Christ, saith he, the two famous instances, are well
coupled—Job in the Old Testament, Christ in the New; in the one we
have a pledge of a temporal, in the other of an eternal recompense;
you have heard of the one and seen the other; Job suffereth, but not
to death; therefore, that they might have a complete pattern, he
mindeth them of the end of the Lord. Thus far Aquinas. If this were
the sense, the point would be, that Christ's death is the great spectacle
and glass of patience. But modern divines go another way, and with
good reason:—(1.) Because the drift of the context (see ver. 6, 7) is to
propound not only a perfect pattern of miseries, but a happy end out
of miseries: he had spoken of Job's patience, but if the former sense
were true, nothing of his happy issue, a thing most suitable to his purpose and most remarkable in the story. (2.) The apostle in the former
verse showeth he would instance in some prophets and holy men of
God, not in the Lord himself. (3.) The Syriac translation hath
plainly finem quem ei fecit Dominus—the end which the Lord made
to him. (4.) The latter clause in the text cannot so commodiously agree to the former sense, to wit, that God is pitiful, and of tender
mercy; but with this latter sense it fitly suiteth; the end that the
Lord made with him, because he is of great mercy, &c. The former
arguments may be easily answered:—(1st.) To the first: We must not
teach the apostles how to reason, or what instances to bring. Possibly
the example of Christ's patience is purposely omitted, because the main
thing in question, wherein their constancy was assaulted, was their
belief in Christ, and therefore, it was not so necessary to propound his
example so much as that of other holy men who were afflicted; that
they might not be scandalised at the cross, and from their great afflictions suspect the way which they professed. To all this I may add, that
the sufferings of Christ are mentioned, ver. 6, as we cleared before.
(2d.) To the second argument, which is grounded upon the change of
the verb, heard and seen, I answer—Both words, implying the acts of
the outward sense, are put for acts of knowledge and understanding; and seen,
which is the clearer way of perception, is used in the latter clause, because
God's recompense was so ample, and far more visible than Job's patience. And let
not the phrase seem too curt, there being special reason why the issue of Job's
afflictions should be called the end of the Lord. The points are these:—
Obs. 1. That the afflictions of God's children must not be considered
in their nature and beginning, but in their issue and end: Heb. xii.
11, `No affliction for the present seemeth joyous, but grievous., There are two words emphatical,
πρὸς μὲν τὸ παρὸν, for the present,
and οὐ δοκεῖ, seemeth; they are smart in the apprehension of the
flesh, and smart only for the present. It is but childish to judge of
afflictions by present sense; always it is worst with Christians in the
present time: see Rom. viii. 18; 1 Cor. xv. 19; 2 Cor. iv. 16-18.
Well, then, do not measure afflictions by the smart, but by the end
of them; besides our everlasting hopes, usually that end which is
seen and liable to common observance is glorious. When Israel was
dismissed out of Egypt, it was with gold and ear-rings, Exod. xi.;
so the Jews were dismissed out of Babylon with gifts, jewels, and all
necessary utensils, Ezra i.; so `When the Lord turned the captivity
of Job, he gave Job twice as much as he had before, and every one
of his friends brought him a piece of money and an ear-ring of gold, Job. xlii. 10, 11. Oh! wait for the end then; the beginning is
usually Satan's, but the end is the Lord's; at the beginning the
power of darkness may have an hour, but at the end the Lord will be
seen.
Obs. 2. The Lord must give a happy end to all afflictions. (1.) A
temporal end; man may begin, but God must make an end. `The
beginning of strife (saith Solomon) is as the opening of the waters;, a fool may pull up the sluices, but there is no turning of the stream:
Penes reges est inferre bellum, penes autem Deum terminare when
man beginneth, the Lord will exercise his own dominion and
sovereignty ere the end cometh. (2.) A gracious end: `The fruit of
it is to take away sin, Isa. xxvii. 9. Now this is God's work;
God's rod, as well as God's word, doth nothing without his blessing,
otherwise they are both poor, dead, and useless means: `I am the
Lord that teacheth them to profit, Isa. xlviii. 18; that is, by afflictions. (3.) A glorious end; it is the Lord's gift, not our merit.
Oh! then, let us do duty, and God will not be wanting; let us wait
upon him with Job's patience, and he will give Job's end.
That the Lord is very pitiful, and of tender mercy.—This clause
expresseth partly the cause, partly the manner of God's appearance
in Job's end. (1.) The cause why Job had so good an end of his
troubles was God's mercy, not his own merit; it was his happiness
that he had to do with a pitiful and merciful God. (2.) The manner
of God's appearance in the end of afflictions. You will find God
merciful and pitiful, whatever the flesh saith to the contrary; in the
beginning you think him cruel, but in the end you find him merciful.
Here are two words that express God's goodness: the first is, very
pitiful, in the original πολύσπλαγχνος, of much or many bowels.
These are the tender parts in which we feel a commotion upon every
strong affection, as the mother's bowels were said to yearn to the infant
when he was to be divided, 1 Kings iii. 26; therefore we are bid to
put on bowels: Col. iii. 12. The next word is, of tender mercy, οἰκτίρμων. It is the word which is opposed to the hard heart, and
therefore we do not render it `the merciful, but `of tender mercy., Now the proper use and distinction of these words in this place may
be conceived thus:—(1.) The one hath respect to our miseries, the
other to our sins; pitiful in feeling our miseries, merciful in pardoning
our sins. (2.) The one noteth affection; the other acts suitable,`Πολύσπλαγχνος abundat intima misericordia.,—Beza.
inward and outward mercy. From hence you may observe several
notes.
Obs. 1. From that very pitiful and tender mercy.—God's mercy is
seldom spoken of without some addition of much, or great, or tender,
&c. Most commonly in the Old Testament it is expressed plurally,
mercies and loving-kindnesses, and very often are those additions
of much and great annexed: Exod. xxxiv. 6, `Great in mercy;, 2 Sam. xxiv. 14, `His mercies are very great;, so Ps. cxxx. 7,
`With
him there is plenteous redemption:, so `abundant mercy, 1 Peter i. 3;
Eph. ii. 7, `The exceeding riches of his grace., God delighteth to
discover this attribute in its royalty and magnificence. Certainly,
there is more in God's mercy than in men's sins; our ephah is full,
but God's mercy is over-full; and there is enough in God to supply all
our wants. When you can exhaust overflowing mercy, then you may
complain; and there is enough in God to satisfy every particular
believer. We all drink of the same fountain, and yet cannot draw it
dry. Oh! when shall we learn of our heavenly Father not only to do
good works, but to abound in them more and more? He is rich in
mercy, when shall we be rich in good works? &c.
Obs. 2. God is very tender to his people in misery. Sense doth
but make lies of God. When we hearken to the voice of our own
feeling, we are apt to say as Job, `Thou art turned to be cruel,
Job xxx. 31; or at least as David, `I am cut off, though at that very
time God had a gracious respect to him, `nevertheless thou heardest
the voice of my supplications, Ps. xxxi. 22. Israel is chidden for
saying `My way is hidden from the Lord, and my judgment passed
over by my God, Isa. xl. 27; that is, God hath left me out of the count of providence, and the roll of those whom he is to look after;
he doth not take notice of my case. Do but wait a little while, and
you shall see that the Lord is very pitiful and tender. God's children
have been at length ashamed of their hasty words, and when providence hath had its course, they can easily see that, though the outside
and bark of it was rough and harsh, yet it was lined with pity and
mercy.
Obs. 3. From the two words pitiful and merciful. God hath every
way provided for the comfort of his people. He hath pity for their
afflictions, and pardon for their sins. He was sensible of Job's misery
and Job's weakness; his compassion might be discouraged by our
murmurings, but that he is merciful as well as pitiful. Afflicted
persons may hence comfort themselves, and answer the objections of
their sad spirits; when you have injuries from men, you shall find
pities in God. Ay! but I have sinned. I answer—There is mercy in
him as well as pity, &c.
Obs. 4. From the order of the words, very pitiful, and then of
tender mercy! There is in God, first, bowels, and then bounty; so
Exod. xxxiv. 6, `Merciful and gracious., Oh! then, let us learn of
our heavenly Father, when we do good, to do it with all our hearts;
let the spring be within us: Isa. lviii. 18, `Draw out thy soul to the
hungry, and then satisfy the afflicted person.
Ver. 12. But above all things, my brethren, swear not, neither by
heaven, neither by the earth, neither by any other oath: but let
your yea be yea, and your nay, nay, lest ye fall into condemnation.
For the context, some say this is the coherence between the former
matter and the present verse. Men in affliction are usually impatient,
and impatience bewrayeth itself by oaths and curses—a conceit very
injudicious, and no way complying with the intent of the apostle. We
need not stick at method and connection; it is usual with James and the other
apostles to divert from one matter to another, according as the necessity of the
times did require, without any curiosity or observation of the laws of method.
In this verse there is an admonition or dissuasive from swearing, in which you
may note:—
1. The vehemency of proposal: but above all things.
2. A direction proposed:—
[1.] Negatively, swear not; wherein some forms of oaths are
specified, neither by heaven, nor by earth, nor by any other oath.
[2.] Positively, let your yea be yea, and your nay, nay.
3. Here is a comminatory reason and enforcement, lest ye fall into
condemnation.
But above all things, πρὸ πάντων, ἄδελφοι.—The phrase hath under
gone several constructions, it properly signifieth before all things;
therefore Lyra`Ne praeponatis juramentum omnibus verbis et promissis., interpreteth the apostle thus, Do not swear before all
things; before every word and promise. The exposition were plausible,
if the posture of the words were μὴ ὀμνύετε, ἄδελφοι, πρὸ πάντων, `My
brethren, swear not before all things;, but it is, `Before all things, my
brethren, &c. Therefore I rather take it for a form of vehemency and
earnestness, frequent in the apostolical epistles: `Above all things take
the shield of faith, Eph. vi. 16. So 1 Peter iv. 8, `Above all things have fervent charity among yourselves., But you will say, Why doth
he press this above all things? The question is grave and weighty.
I shall give some reasons, which will occasion so many notes.
Obs. 1. Because it is a great sin to swear lightly and inconsiderately;
it is specially forbidden in the Decalogue: `I will not hold him guiltless, Exod. xx. 7. Of all things God is tender of his own name; it
is a great sin in regard of the object about which it is conversant,
God's name, which ought to be sacred; every thought and mention
should be accompanied with reverence. All sin is against God, but this
is formally and directly against God. Men are most tender of their
credit. It is a great sin in regard of the occasion; it is without a
temptation, unless it be such as argueth height of wickedness, either a
wantonness in sin, because it is a sport to do evil. Other sins have an
external bait; here is nothing but a glorying in our own shame, Phil.
iii. 19. Or an obstinate pride. It is a daring of God; they will sin,
because they will sin. It is usually found in ruffians that have lost
all awe. Oh! let us beware of this sin of rash swearing, of every
tendency that way, any irreverent use of the name of God in sudden
outcries, O God, O Lord, &c., or any vain jesting with oaths. Those
that swear in jest shall go to hell in earnest. The Jews were so tender of the name of God, that they would not pronounce Jehovah in the
law, but read Adonai, unless by the high priest once every year. And
being given to swearing, they were loath to use their greater oath, Chi Eloah,To which the poet alludeth, `Jura, verpe, per Anchialum.,—Martialis. but swore by the creatures. The heathens would name those but
seldom whom they reverenced. Augustus, as Suetonius reporteth, would
not have his name obsolefieri, to be worn threadbare. The name of
Mercurius Trismegistus was not commonly pronounced, because of
great reverence to him.
Another reason why the apostle saith `above all things, is,
because it was a sin familiar with the Hebrews, as appeareth by sundry
passages in scripture: see those dissuasives, Mat. v. 33, 34, &c.; Mat. xxiii.
16, 17. It was a sin very common amongst them, as among some nations to this day—as the Dutch, French, Scottish, though the English have too much written after
their copy. The note is:—
Obs. 2. That common and known sins must be opposed with all
earnestness. The apostle saith, `Above all things, swear not, such
points are to be pressed above all other. Usually such truths as concern
the present age are disliked, when we reflect upon the guilt of the
times. Men would have us preach Christ, and the general doctrines
of faith and repentance; which is nothing but a vain cavil, masked
with the specious pretence of religion; for you shall see when the
preaching of Christ was the main truth in controversy, and the apostles
bended their strength that way, the Corinthians cried for wisdom,
meaning doctrines of civil prudence, and the softer strains of morality;
and that is the reason why Paul said, 1 Cor. ii. 3, I have determined
to know nothing but Jesus Christ,
ναι καὶ τοῦτον ἐσταυρωμένον, yea,
and him crucified;, which was the doctrine at which they were most
scandalised, and therefore he resolved to take notice of no argument so
much as that in his ministry. The work of the ministry is not to contend with ghosts and opinions antiquated, but the errors and sins of the present time. Look, as it is the duty of Christians to spend the heat
of their indignation on the main sin with which they are surprised:
Ps. xviii. 23, `I kept myself from mine iniquity;, so must ministers
chiefly bend their zeal and strength against the present guilt. Were
we only to provide for ourselves, we might read to you fair lectures of
contemplative divinity, and with words as soft as oil entice you into a
fool's paradise, never searching your wounds and sores. But our commission is to
`cry aloud, and spare not, &c., Isa. lviii. 1.
Obs. 3. It is a custom that can hardly be left or forsaken; therefore
above all things take heed of swearing. Austin urgeth this argument,`Quare ante omnia? Jurare pejus est quam furari? Jurare pejus est quam adulterare? Jurare pejus est, quam hominem occidere? Absit; quare ergo ante omnia?
Ne surrepat vobis consuetudo jurandi; ut te adversus consuetudinem infensissimum redderet.,—Aug. Serm. 28,
de Verbis Apostoli. `Why doth the apostle say, Above all things? is it worse to swear
than to steal? worse to swear than to commit adultery? worse to
swear than to kill a man? no, but the apostle would fortify as much
as he could against a pestilent custom, &c. Certainly, when we have
once got it, it is hardly left; every corporal thing being often moved
in one and the same manner, receiveth a greater easiness and aptitude
to the same motions. So doth the tongue when it is used to the voicing
of oaths. Custom hath so great a power upon us, that the word is
uttered before the mind can check it. The executions of other sins
are slower, as murder, lust, theft, because other members are not so
ready as the tongue. A man may sooner command his hand than
his tongue. Well, then, let those that, by company or education,
have learned to swear, or to use vain, idle expressions, watch with
the more care; a custom is soon got, either by our own use, or constant
conversation with them that use it. Good Joseph learned to swear in
the house of Pharaoh. Watch diligently: thy custom will not excuse
thee; if it be thy custom to sin, it is God's custom to destroy sinners.
Swear not, neither by heaven, nor by earth, nor by any other
oath.—For the opening of this passage, it may be inquired:—
1. Whether all oaths be forbidden? Divers have been of this
judgment. The Essenes thought all oaths as bad as perjury, as
Josephus witnesseth, `De Bello Judaico, lib. ii. cap. 7. Jerome
chargeth the Pelagians with the same opinion; it hath been also
objected against the Waldenses, how truly I know not. The Anabaptists have been uncertain in this point; sometimes they have
professed against all oaths, at other times expressed themselves as denying only rash oaths, as in the conference at Franckendale; and those
of that sect amongst us seem to have recanted the ancient rigour
herein. Many modern writers of great note seem to incline to the
absolute prohibition of oaths, as unbeseeming that faith and simplicity
which should be among Christians. Certainly there hath been a
great abuse of them in our civil courts, even to the disgrace of our holy
profession, as being administered upon every trifling occasion, for a
shilling matter, and in businesses of a low concernment. But, however,
oaths in themselves are lawful, if taken `in truth, righteousness, and
judgment, Jer. iv. 2—that is, without fraud, in a lawful matter, and
upon a weighty occasion—the apostle saith, an oath is ἀντιλογίας, `an end of strife, Heb. vi. 17. In the Old Testament, in
any doubtful case which could not be otherwise determined, they were
`to accept the oath of the Lord, Exod. xxii. 11, 12. The commandment itself alloweth a liberty:
`Thou shalt not take the name of the
Lord thy God in vain, which implieth a lawful use of God's name. In
the New Testament, the apostle Paul in weighty matters often
sweareth and calleth God to witness, see Rom. i. 9, and ix. 1; 2 Cor.
i. 23; `God is my record, Phil. i. 8.
2. What oaths are condemned? Answer—Our Saviour and the
apostle James do only meet with that wicked custom introduced by
the Pharisees, that a man might swear by the creatures, if there were
no mention of the name of God, or things offered to God; as
appeareth by considering Mat. v. and Mat. xxiii. The nation of the
Jews were guilty of three things—(1.) Frequent swearing; (2.)
Swearing by the creatures; (3.) Breaking these oaths as not binding
and valid; and these sins being rife in the apostle's days, the prohibition of the text must be chiefly applied to them; so that
`swear not,
neither by heaven nor earth, must be meant of their usual and
accustomed forms, which they had invented to evade the law; for the
Jews, so they did omit the great oath of Chi Eloah, thought they were
safe. So Philo saith,Philo. in lib. περὶ τῶν ἐν εἴδει νόμων. that it `was a sin and a vanity,
ἐπὶ τὸν πατέρα καὶ ποιητὴν ὁλῶν ἀνατρέχειν, presently to run to God, or the maker of
all things, and to swear by him; but that it was lawful to swear by
our parents, by heaven and the stars., So it is observed of some of
the ancient Greeks, that they did not
προπετῶς ὀμνύειν περὶ τῶν θεῶν,
ἀλλὰ κατὰ τῶν ἐπιτυγχανόντων, that they did not easily swear by the
gods, but by the creatures and things before their eyes, and then that
there was no harm, and no solemn obligation in these oaths; vain pretences, and excuses; for though the name of God was not interposed,
yet it is implied, Mat. xxiii. 20-22; Mat. v. 34, 35, the creature being God's
creature, and in an oath made by them implicitly called upon to be God's
instrument of vengeance in case of perjury. That other clause, nor by any other
oath, is meant of other oaths of that kind, so that the note out of the whole
is:—
Obs. That swearing by the creatures is unlawful; swearing is an
act of worship, and therefore it must be only done in weighty cases,
by the name of God: Deut. vi. 13, `Thou shalt fear the Lord thy
God, and swear by his name., So the prophet reproveth those that `swear by the sin of Samaria, meaning the idol, Amos viii. 14. In
such oaths the creature is made use of instead of God, whether it be
by way of assertion, as when we say, as sure as there is heaven, or
there is light in heaven; or by way of execration, as let heaven blast
me, earth swallow me, or devil take me, &c. In all these rude speeches
there is a double evil—a rash oath, and an oath made by the creature
instead of God; and yet what more common than such forms amongst
us? I might instance in many: the Popish oath by the Virgin Mary,
and our common word, Yes, marry; so also those sottish vulgar
forms, by my head, by this light, by this candle, this bread, by my
faith, &c.
Reader, thou art entreated to take notice, that the author being sensible that this book grew somewhat bulkish, purposely omitted
those larger discourses which he conceived upon this verse concerning
the lawfulness of oaths, the abuse of them in ordinary commerce and
courts of civil judicature, as also the discussion of those questions
whether the Old Testament did only forbid perjury, and the New
added to the law the prohibition of rash and unnecessary oaths, as
Papists, Socinians, and some of late think; as also whether it is in any
case lawful to swear by the creatures, and whether oaths so made be
valid and obligatory. All these inquiries he purposely omitted, and
would rather appear in this curt and contracted form than be burden
some; especially there being large discourses extant on all these
matters. See the writers on the commandments, Grotius on Mat. v.
34, &c., and Mat. xxiii. 20-22; Perkins on Mat. v.; Hammond's Pract. Cat., and Spanheim Dub. Evang., part 3, Dub. 124,
et sequentibus; Brochman, Hist. Theol. Act. de Lege Dei, cap. 8, quaest.
1-3: Jacobus ad Portum in Refut. Institut. Ostorodii, ad cap.
25, &c.
But let your yea be yea, and your nay, nay.—Some suppose that
this is the same with what our Saviour speaketh, Mat. v. 37, which
implieth that a Christian in his ordinary speech should content himself with simple affirmations or negations, that he may abstain from
all appearance of an oath; but mark, our apostle doth not say, `Let your
speech be yea, yea, nay, nay, but `Let your yea be yea, and your nay be
nay., Yea and nay were the usual forms and words used in stipulations.
Now, saith the apostle, let your yea be always yea, and your nay
always nay; that is, let your affirmations and negations be plain and
sure-grounded on a mere truth; as Paul saith his preaching of the
gospel was not yea and nay, but yea and yea, 2 Cor. i. 18; so here, let
your yea be yea. The first yea referreth to the promise, the second to
the performance; let there be yea in the promise, and yea in the performance; and herein the apostle seemeth to strike at the root,
falsehood being the cause of oaths: and we may observe:—
Obs. That an excellent way to prevent swearing is to use a constant truth in our speeches, then we need not interpose an oath; the
credit of our communication will be enough. Oaths give suspicion of
men's falseness and lightness. If men were serious and sincere in their
discourses, their word would be equivalent to an oath, and their very
affirming would be swearing; whereas others in a doubtful case are
hardly credited, though they swear never so deeply, because they
swear so commonly; for having prostituted the highest and most
solemn way of assurance to every trifle, they have nothing left where
with to establish a controverted truth.
Lest ye fall into condemnation.—Many read
ἵνα μὴ εἰς ὑπόκρισιν πέσητε, least ye fall into hypocrisy, that is, be found liars; but it
seemeth by most translations, the Syriac, the Arabic, the Latin,
that the original was read as we read it, ὑπὸ κρίσιν πέσητε, fall into
judgment. It is an allusion to that commination which in in the law that
forbiddeth swearing: `The Lord will not hold him guiltless that
taketh his name in vain;, where not only perjury, but rash oaths are
forbidden; for that word which we translate `in vain, is properly so
rendered, according to the use of it in scripture, as the learned prove against the Socinians; so the Septuagint render it;`Ἐν ματαίῳ,—Sept. and so Aquila.`Εἰς εἰκῇ.,—Aquila.
Note hence.
Obs. That rash and false swearing will bring a sure judgment; for
oaths, persons and lands mourn, Hosea iv. If duty doth not move.
methinks thou shouldst startle at the danger and punishment. If
thou beest not afraid to sin, yet it is strange thou art not afraid to
burn.`Non peccare metuunt sed ardere.,—Aug. All sins are threatened with death, but this more expressly.
God hath engaged himself that he `will not hold him guiltless;, usually they are brought to a speedy trial:
Mal. iii. 5,
`I will be a
swift witness, &c.; and judgment marcheth against them with a swift
pace, `the flying roll, &c.; Zech. v. 4. Certainly there is no sin that
doth more weary the patience of God, because there is no sin that doth
more banish the fear of God out of our hearts.
Ver. 13. Is any among you afflicted? let him pray. Is any merry?
let him sing psalms.
Here he diverteth to another matter, which is a direction how to
behave ourselves either in an afflicted or in a prosperous condition, we
being apt to fail or miscarry in both.
Is any among you afflicted? let him pray.—Some Latin copies
read the whole verse in one sentence, strangely perverting the sense
thus: Is any sorry among you? let him pray and sing with an equal
mind; but the Greek readeth as we do, `is any among you, &c. He
meaneth you that are in the church, that are the flock of Christ.
Christianity giveth us no lease of temporal happiness, no exemption
from the cross, rather the contrary; `miserable, is one of the church's names:
Isa. liv. 6, 10,
`thou afflicted.,
Is any merry? εὐθυμεῖ τὶς; `is any of a good mind?,—The effect is
put for the state, gladness for prosperity, which is wont to make the
heart glad and merry; the word is translated `of good cheer, Acts
xxvii. 22, `I exhort you to be of good cheer;, it is
εὐθυμεῖν.
Let him sing psalms.—In the original there is but one word,
ψαλλέτω, let him sing; but because the apostle is pressing them to
religious use of every condition, and because this is the usual acception
of the word ψαλλέτω in the church, it is well rendered `let him sing
psalms., Certainly, when the apostle biddeth them sing, he doth not
mean songs, but psalms; not songs to gratify the flesh, but psalms to
refresh the spirit. Merry men are wont to `chant to the sound of the
viol, Amos vi. Nature needeth not to be pressed to that; therefore
questionless he is to be understood of the duty of singing.
There are many practical notes and inferences deducible from this
verse.
Obs. 1. Our temporal condition is various and diverse; now afflicted,
and then merry. It is the folly of our thoughts that we cannot be
happy, but we think our nest is among the stars: `Man's best estate
is altogether vanity, Ps. xxxix. 5. Our prosperity is like glass,
brittle when shining. The complaint of the church may be the
motto of all the children of God: Ps. cii. 10, `Thou hast lifted me up,
and cast me down., The church's name, as I said, is `afflicted and
tossed with the tempest, Isa. liv. 11.
Obs. 2. This is the perfection of Christianity to carry an equal pious
mind in unequal conditions. Paul had learned to walk up-hill and
down-hill with the same spirit and pace: `I know both how to be
abased, and how to abound, Phil. iv. 12. The prophet saith of
Ephraim that he was `as a cake not turned, Hosea vii. 8, baked of one side, but
dough of the other. Most men are fit but for one condition. Some cannot carry a full cup without spilling. Others can
not bear a full load without breaking. Sudden alterations perplex
both body and mind. It is the mighty power of grace to keep the
soul in an equal temper.
Obs. 3. Several conditions require several duties. The Christian
conversation is like a wheel, every spoke taketh its turn. God hath
planted in a man affections for every condition, grace for every affection, and a duty for the exercise of every grace, and a season for every
duty. The children of the Lord are `like trees planted by the rivers
of water, that bring forth their fruit in due season, Ps. i. 3. There
is no time wherein God doth not invite us to himself. It is wisdom
to perform what is most seasonable. There is a time to encourage
trust: Ps. lvi. 3, `At what time I am afraid, I will trust in thee;, and
there is a time to deject security. In misery the duty is prayer, in
prosperity, giving of thanks. Sometimes, I confess, these duties may
be inverted. We may bless God for giving as well as taking,Qu. `taking as well as giving,?—ED. and in
prosperity there may be great need of prayer; but the apostle speaketh
of what is ordinary; at least he would show us that there is no condition so good but there is need of duty; there is none so bad as to be
past duty. In all estates we must be doing. No providence exempts
you from duty, and cassates the bonds of obedience. It is our folly to
betray our duties by our wishes. If it were thus and thus with us,
we could serve God readily and cheerfully. Thou fool! there is no
condition but grace can improve it to some religious use, for the advantage of some duty or other. It is thy laziness; and the blame of
thine own neglects must not be charged upon providence.
Obs. 4. That it is of excellent advantage in religion to make use of
the present affection; of sadness, to put us upon prayer; of mirth, to
put us upon thanksgiving: Anima nunquam melius agit, quam ex
impetu insignis alicujus affectus—the soul never worketh more sweetly
than when it worketh in the force of some eminent affection. With what
advantage may we strike when the iron is hot! When the affections
are stirred up on a carnal occasion, convert them to a religious use: Jer.
xxii. 10, `Weep not for the dead, but weep for him that goeth away, &c.; that is, when sorrow is stirred up by your private loss, turn it
out into a public channel. So Luke xxiii. 28. So Christ would have
them to spiritualise their tears, `Weep not for me, O daughters of
Jerusalem, but for yourselves and children., Christ would not have
them to bewail his death in a carnal manner, but to bemoan their own
sins and their approaching ruin. So for joy and mirth: Eph. v. 4,
`Not jesting, but rather giving of thanks., Mentioning his sweet
experiences should be a Christian's mirth and jesting. Oh! that we
could learn this wisdom, to take the advantage of a carnal motion, not
to fulfil it, but to employ it for the uses of the sanctuary. When the affections are once raised, give them a right object, otherwise they are
apt to degenerate, and to offend in their measure, though their first
occasion was lawful.
Obs. 5. Prayer is the best remedy for sorrows. Griefs are eased by
groans and utterance. Such evaporation disburdeneth and cooleth
the heart. It is some ease to pour out our complaints into a friend's bosom. Prayer is but the exercise of our graces, and graces exercised
will yield comfort. We have great cause in afflictions to use the help
of prayer. (1.) That we may ask patience. If God lay on a great
burden, cry for a strong back. (2.) That we ask constancy, that
you may not `put forth your hands to iniquity, Ps. cxxv. 3. (3.) That
we may ask hope, and trust and wait upon God for his fatherly love
and care. (4.) That we may ask a gracious improvement. The
benefit of the rod is a fruit of the divine grace, as well as the benefit
of the word. (5.) That we may ask deliverance, with a submission to
God's will: Ps. xxxiv. 7, `I sought the Lord, and he heard me, and
delivered me from all my fears., So Ps. cvii., it is four times repeated, `Then they cried unto the Lord, and he saved them out of all their
distresses, ver. 6, 13, 19, 28.
Obs. 6. Thanksgiving, or singing to God's praise, is the proper
duty in the time of mercies or comforts. It is God's bargain and our
promise, that if he would `deliver us, we would `glorify him, Ps.
l. 15. The spouse's eyes are `dove's eyes, Cant. iv. Doves peck and
look upward. For every grain of mercy there is some return of praise.
Look to it then. Mercies work one way or another; they either be
come the fuel of our lusts or our praises; either they make us thankful or wanton. Your condition is either a help or a hindrance in
religion. Awaken yourselves to this service: every new mercy calleth
for a new song. It is sad to hold a great farm by the divine bounty,
and pay no rent.`Qui majores terras possident, minores census solvunt.,—Parisiensis de Ingratis. You should, as it is in the psalm for the Sabbath, `show forth his loving-kindness every morning, and his faithfulness
every night, Ps. xcii. 2. Our morning hopes are founded in God's mercy, and our evening returns of praise should take notice of his
truth or faithfulness. We would have mercy in the morning, but
usually we forget praise at night.
Obs. 7. That singing of psalms is a duty of the gospel. Having so
fair a leave from the text, it will be good to vindicate this holy ordinance and institution. Most practise it out of custom, and in a formal,
perfunctory manner, and therefore are apt to lay it aside now it is questioned. Usually the devil taketh that advantage to draw men of a
probable faith to atheism;`Non exploratis rationibus traditionum, probabilem tantum fidem portant.,—Cypr. and when they do not know the reasons of a
duty they are the sooner won to the neglect of it. This comfortable
ordinance and spiritual recreation hath been several ways impugned.
First, Some question the whole duty, as if it were legal worship,
because we have no formal and solemn institution of it in the New
Testament; but vainly, and without reason. For, (1.) Moral duties,
enjoined in the Old Testament, need no other institution in the New.
That it is a part of moral worship is discernible by the light of
nature; the heathens sang hymns to their gods. As also because in the Old Testament it is always sorted with other duties that are of a
perpetual and immutable obligation; as Ps. xcv. 1, 2, &c., where there
is a perfect enumeration of all parts of public worship, the word and
prayer, &c., and singing is joined with them, as of equal necessity.
Yea, it is notable that all those psalms which prophesy of the worship
of the Gentiles under the gospel do mention singing: see Ps. cviii. 2,
and Ps. c. &c. (2.) We have the example of Christ and his apostles: `They sang a hymn, Mat. xxvi. 30. The same is recorded of Paul
and Silas, Acts xvi. 25. (3.) We have exhortations in the New
Testament, as Col. iii. 16, and Eph. v. 19, and the present scripture
which we are now upon. (4.) The consent of the churches. Pliny,
in his letter to Trajan, mentioneth the Christians, hymnos antelucanos,
their morning songs to Christ and God, as a usual practice in their
solemn worship. Justin Martyr saith, quaest. 117, ad Orthodoxos,
Ὕμνους καὶ προσευχὰς τῷ Θεῷ ἀναπέμπομεν &c.—we send up prayers
and psalms to God, c.
Secondly, Others question whether we may sing scripture psalms,
the psalms of David, which to me seemeth to look like the cavil of a
profane spirit. But to clear this also. I confess we do not forbid
other songs; if grave and pious, after good advice they may be
received into the Church. Tertullian, in his Apology, showeth that
in the primitive times they used this liberty, either to sing scripture
psalms or such as were of a private composure.`Post aquam manualem et lumina, ut quisque de scripturis vel proprio ingenio
potest, provocatur in medium Deo canere.,—Tertul. in Apol., cap. 29. See the notes of Pamelius on that place. But that which I am
to prove, that scriptural psalms may be sung, and I shall, ἐκ περισσοῦ,
with advantage over and above, prove that they are fittest to be sung.
1. That they may be sung may be proved by reason; the word
limiteth not, and therefore we have no reason to make any restraint.
They are part of the word of God, full of matter that tendeth to
instruction, comfort, and the praise of God, which are the ends of
singing; and therefore, unless we will bring a disparagement upon
the scriptures, we cannot deny them a part in our spiritual mirth.
Besides, thus it hath been practised by Christ himself, by the apostles,
the servants of the Lord in all ages; and there is no reason why, in
these dregs of time, we should obtrude novel restraints upon the
people of God. That Christ himself sang scripture psalms may
be probably collected out of Mat. xxvi. 30, Ὑμνήσαντες, `when they
had sung a hymn, &c.; which hymn, that it was one or more of
David's psalms, may be proved by these reasons to those that do not
wrangle rather than scruple. (1.) By the custom of the Jews; they
were wont to end the paschal supper with solemn psalms or hymns;
they sang six psalms in the night of the passover, when the lamb was
eaten; the psalms were cxiii. to cxix., which were called by the
Jews the Great Hallelujah, as Lucas Brugensis, Scaliger, Buxtorf,
and others skilled in their customs do inform us; and it is more than
probable that Christ followed their custom herein, because in all other
things he observed their usual passover rites. (2.) From the word
itself, they sang a hymn. Now what shall we understand by this but
such a hymn as was usual in that age? If any should report the manner of our assemblies, and should say after such exercises they
sang a psalm, without any other description, what can rationally be
understood but the psalms in use amongst us? Now the psalms or
hymns then in use were the psalms of David. (3.) The evangelists
specify no new hymn made for this purpose, who are wont to mention
matters of far less moment and concernment. Grotius, indeed, is
singular, and thinketh that the 17th of John was this hymn; but
that is a solemn prayer, not in metre or measured words, hath not
the style of other hymns and songs; and those words were spoken by
Jesus alone, the disciples could not so properly join in them: `These
words spake Jesus, and lift up his eyes, &c., John xvii. 1.
That hymn which Paul and Silas sang, Acts xvi. 25, was probably
also a scriptural hymn; such were used in that age. Certainly it
must be such a hymn as both were acquainted with, or else how could
they sing it together? If the practice of the apostles may be interpreted by their instructions, the case will be clear. In Col. iii. 16,
and Eph. v. 19, Paul biddeth us `speak to one another,
ψάλμοις καὶ ὕμνοις καὶ ὥδαις πνευματικαῖς in psalms and hymns and spiritual
songs., Now these words (which are the known division of David's psalms, and expressly answering to the Hebrew words
Shurim,
Tehillim, and Mizmorim, by which his psalms are distinguished and
entituled), being so precisely used by the apostle in both places, do
plainly point us to the Book of Psalms.
2. Scripture psalms not only may be sung, but are fittest to be used
in the church, as being indited by an infallible and unerring Spirit,
and are of a more diffusive and unlimited concernment than the
private dictates of any particular person or spirit in the church. It is
impossible any should be of such a large heart as the penmen of the
word, to whom God vouchsafed such a public, high, and infallible
conduct; and therefore their excellent composures and addresses to
God being recorded and consigned to the use of the church for ever,
it seemeth a wonderful arrogance and presumption in any to pretend
to make better, or that their private and rash effusions will be more
edifying. Certainly if we consult with our own experience, we have
little cause to grow weary of David's psalms, those that pretend to the
gift of psalmony, venting such wild, raw, and indigested stuff, belching out revenge and passion, and mingling their private quarrels and
interests with the public worship of God. But suppose men of known
holiness and ability should be called to this task, and the matter
propounded to be sung be good and holy, yet certainly then men are
like to suffer loss in their reverence and affection, it being impossible
that they should have such absolute assurance and high esteem of
persons ordinarily gifted as of those infallibly assisted. Therefore,
upon the whole matter, I should pronounce, that so much as an
infallible gift doth excel a common gift, so much do scriptural psalms
excel those that are of a private composure.
Thirdly, There are divers other lesser scruples which I shall handle
briefly. Some will have no singing with the voice at all, because the
apostle saith, `singing within your hearts., Ay! but the apostle saith
there too, `speaking to yourselves., The inward part must not exclude
the outward; the lively voice doth not only give vent to affections, but increaseth them. David speaketh often of praising God with his tongue,
and `with his glory, Ps. cviii. 1, by which he meaneth his tongue;
as Ps. xvi. 9, `My heart is glad, and my glory rejoiceth;, it is rendered, `my tongue rejoiceth, Acts ii. 16. Besides all this, the benefit we
may convey to others by loud singing; one bird sets all the flock a-chirping. Austin speaketh how much he was moved with the melody
and singing of the church at Milan, Quantum flevimus in hymnis
et canticis suavisonantis ecclesiae, &c.
Others will have the psalmist only to sing, and the congregation say
amen, which seemeth to be the fashion in the church of Corinth, 1
Cor. xiv. 14, 15. But mark, that singing spoken of there was the
fruit of an extraordinary gift, by which they were able to dictate a psalm in any tongue, which gift being for confirmation, could not be
discerned if all should join. I confess this practice was, after the
expiration of the age of miracles, kept up in the church, as appeareth
by that passage of Tertullian cited before, and among us in our cathedrals, where often one alone chanted, the rest being silent. But yet
I should judge that the most simple performance of this duty is as it
is now practised, the whole congregation joining; this is most suitable
to the precedents of scripture, where the duty is spoken of without
any relation to that extraordinary gift; as Exod. xv. 1, `Then sang
Moses and all Israel this song unto God;, so it is said, 2 Chron. v. 13,
they joined together, &c.; so Christ and his apostles sang a hymn,
and Paul and Silas joined, &c.
Others scruple the psalms because they are done in metre and
rhyme; a vain cavil. Many learned men, as Gomarus and others,
prove, that the psalms of David were penned in measure, and with
musical accents. Certainly, as we read them in our translation, a
common ear may discern that they are of a different style and cadency
from other scriptures. So Josephus saith the Song of Moses was
penned in Hebrew hexameter verse. Now there is no reason but that
verse may be done into verse, or such metre with which nations are
most accustomed. If the scruple continueth, such may sing the reading psalms, as hath been used in cathedrals: and as Austin reporteth
of Athanasius, that he was pronuncianti quam canenti vicinior—that
his singing was rather a more deliberate and extended pronunciation.
Some scruple singing as a set and usual ordinance, urging this
scripture which we are now upon: `Is any merry? let him sing
psalms;, in which clause the apostle showeth the chiefest season, not
the only time of performance; as in the other duty, prayer, it is to be
practised at other times besides in affliction, though then it be most
needful. So also for singing; it is not only useful when we are merry,
that we may turn the course of our affections into a religious channel,
but sometimes to beget spiritual mirth, and to divert our sadness.
Paul and Silas sang in prison; and the disciples sang a hymn after
the supper of the Lord, though our Lord was presently to suffer, and
they were troubled at it, as appeareth John xiv. 1; in that sad hour
they sang.
Some scruple singing of scriptural psalms as set by others, because
the matter doth not suit with their case, but belongeth to other men
and other times. I answer—It is a folly to think that whatever we sing must expressly suit with our case; you may as well say that whatever
we read should so suit. We are to meditate upon the psalm which is
sung, that we may receive comfort and hope from it, as from other
scriptures, Rom. xv. 4. I confess there must be always application.
Some psalms have direful imprecations. We are not so to sort them
to our case as to wish the like judgments on our private adversaries,
but to think of the horrible judgments of God on unbelievers, &c.
Other psalms contain sad narratives of the sufferings of the church or
of Christ, which, though we sing them, cannot be conceived as remonstances of our particular case and state to God, but we are to use
them as an occasion to awaken meditations on the afflicted state of
the church, or the agonies which Christ endured for our sakes. But
this scruple is of the less weight, because the psalms do most commonly contain matter of such general and comprehensive concernment, that they readily offer matter to us to present our own case
to God.
Some scruple singing with company of whose gracious estate they
can have no assurance, rather shrewd presumptions to the contrary.
I confess `praise is comely for the upright, Ps. xxxiii. 1; but yet `it
is obligatory to all mankind. Wicked men are bound; and you have
no reason to discontinue your own acts of obedience because they are
in some sort mindful of theirs. You may as well refuse to hear with
them or pray with them; singing being a part of such kind of worship
as is not peculiar to a church as a church. Yea, upon this ground
the saints may refuse to `bless God, because all the creatures join in
consort with them, and `all his works praise him, Ps. cxlv. 10.
Lastly, some scruple the present translation of the Book of Psalms,
the metre being so low and flat, and coming so far short of David's original. I confess this is a defect that needeth public redress and
reformation. But it is good to make use of present means, though
weak, when we have no better; as the martyrs did of the first translations of the Bible, which in many places were faulty and defective.
At least, it is far more safe to sing the psalms as now translated than
to join in the raw, passionate, and revengeful eructations of our modern
psalmists. Besides, for those that conscientiously and modestly
scruple this, the Lord hath provided some help by the more excellent
translations of Sands, Rous, Barton, and others. Thus I have showed
how many ways the devil seeketh to divert men from this comfortable
ordinance. I confess a psalmodical history would be of great use and
profit, and might be easily collected by them that are versed in
antiquity; but our leisure and present intendment will not now
permit it.
Ver. 14. Is any sick among you? let him call for the elders of the
church; and let them pray over him, anointing him with oil in the name
of the Lord.
Having given general directions, he descendeth now to particulars,
instanceth in one special kind of afflictions, in sickness. (1.) He supposeth the case as likely to be frequent among them,
`Is any sick
among you?, (2.) Proposeth the duty—(1st.) Of the sick Christian, `let him call for the elders of the church, (2d.) Of the elders,
which is twofold—[1.] One ordinary and immutable, `let him pray over him, [2.] The other temporary, and suiting with the gifts of
those times, `anointing him with oil in the name of the Lord.,
This scripture hath occasioned much controversy. Though in this
exercise I would mainly pursue what is practical, yet when a matter
lieth obvious and fair, like the angel in the way of Balaam, it cannot
be avoided without some dispute and discussion: I shall therefore first
open the phrases, then clear the controversy, then give you the
observable notes.
Is any sick among you, ἀσθενεῖ τὶς ἐν ὑμῖν;
`is any weak, and
`without strength?, so the word signifieth. Sickness is often expressed
by this word ἀσθενεῖς, Mat. x. 8;
ἠσθενησε, he was sick unto death,
Phil. ii. 26, 27; in the next verse the apostle changeth the word, the
prayer of faith shall save κάμνοντα, `him that laboureth, under a
disease; we translate `the sick., From this change of the word the
Papists collect that extreme unction is not to be administered but to
those that are mortally sick; but Cajetan, a cardinal of theirs, well
replieth, that James doth not say `is any sick unto death?, but `is
any sick?, It is true, there is somewhat in the change of the word;
it showeth that the elders must not be sent for upon every light occasion, as soon as the head or foot acheth, as Serarius scoffeth at our
exposition, but in such grievous diseases wherein there is danger and
great pain; though it be an abuse of the Papists to interpret it of
extreme danger, and when the body is half carcassed.
Let him call, προσκαλεσάσθω.—The motion coming from them is a
call which we cannot withstand.
The elders.—The word is of a promiscuous use; sometimes it is put
for our ancestors and those that lived before us: Heb. xi. 2,
οἱ πρεσβύτεροι,
`the elders obtained a good report;, that is, the fathers of the
Old Testament: so Mat. xv. 2, `the tradition of the elders;, so it
cannot be taken in this place. Sometimes it is put for elders in years
and wisdom, 1 Tim. v. 1, 2, `elder men, and `elder women., Aretius
saith such are here understood, any ancient and discreet Christians
in the vicinage;`Ætate seniores in quavis vicinia aut societate fidelium.,—Aret. in locum. but that is a private opinion without ground; the
apostle saith, πρεσβυτρούς τῆς ἐκκλεσίας, `the elders of the church.,
Thirdly, then, there are elders by office. Now the term elder is
given to all the offices and administrations in the church, from the
apostle to the deacon; apostles, pastors, teachers, ruling brethren,
deacons, are all called elders. Principally here is understood that
order of elders who are elsewhere called bishops, whether ruling or
teaching elders, chiefly the latter. In sickness we call in the best
helps, and it is to be supposed that the best gifts reside in them who
are called to teach in the church; and to add the greater seal to their
ministry, and to supply the want of physicians, many of them were
endued with the gift of healing. Now mark, he saith, plurally, τοῦς πρεσβυτέρους, `the elders, because, saith Grotius, in those eastern
countries seven elders were usually called to this service. Certainly
in the primitive times there was great love in the several churches and
societies of the faithful, and many elders would go to one sick man.
Some say it is an enallage, let him call the elders of the church; that
is, one of the elders, as if the speech did imply the order rather than number; as we say, Send him to the schools, that is, to some school;
so Call for physicians, that is, go to men of that rank, &c. This sense
is considerable, though I do believe the apostle speaketh plurally, be
cause in every church there were many, and as they were associated in
all acts of superiority and government, so in all acts of courtesy and
charity; and indeed visiting of the sick is an act of such great skill;
I mean to apply ourselves to them for their comfort and salvation,
that it should be done with joint consent.
And let them pray over him.—Here is the first duty of the elders,
over him, that is, for him say some; but ἐπ᾽ αὐτὸν doth not easily bear
that construction. It either implieth that ancient rite of covering the
diseased body with the body of him that prayed, as Elijah did one
child, 1 Kings xvii. 21, and Elisha another, 2 Kings iv. 24, Paul did
Eutychus, Acts xx. 10, `he went down and fell on Eutychus, praying for life, a rite that expressed much fervency, and a desire that the
dying party might, as it were, partake of his own life; or by prayer
over him he meaneth laying on of hands on the sick, which was used
by the apostle in cures; see Mark xvi. 17, 18. So Paul healed the
father of Publius by laying hands on him. So Cyril on Leviticus,
citing this place, instead of `that they may pray over him, readeth
ut
imponant ei manus, that they may lay their hands on him. The
ceremony had this significancy: they did, as it were, point at the sick
man, and present him to God's pity, as you know present things do
the more stir affections, as Christ would not pray for Lazarus till he
could pray over him; for when the stone was taken away, and the object was in his sight, then it is said,
`Jesus prayed, John xi. 41.
Anointing him with oil.—There is but one place more in the scriptures that speaketh of using oil in the healing and cure of diseases, and
that is Mark vi. 13, `They cast out many devils, and anointed with oil
many that were sick, and healed them., Oil among the Hebrews was
a usual symbol of the divine grace, and so fitly used as a sign of that
power and grace of the Spirit which was discovered in miraculous healing; it was an extraordinary sign of an extraordinary and miraculous
cure. It was the error of Aretius to think that the apostle meant some
medicinal oil; he rendereth it salubria medicamenta non negligant;
he was not the first that was in that mistake. Wickliff before him
held those oils in Palestine excellent and medicinal, and therefore
used. But this I say is a mistake, for oil was not used as an instrument, but as a symbol of the cure. The apostle doth not mention
what kind of oil it should be, probably oil-olive, as wine is put to
signify the wine of the grape, which is the most common. Therefore,
by the way, that extreme unction used by the Papists is but a ridiculous hypocrisy, and carrieth little proportion with this rite; for they
require oil-olive mixed with balsam, consecrated by a bishop, who
must nine times bow the knee, saying thrice, Ave, sanctum oleum, and
thrice more Ave, sanctum chrisma, and thrice more,
Ave, sanctum balsamum. But of this more anon.
In the name of the Lord; that is, either by his authority, calling
upon him to operate by his power according to the outward rite, or in
his stead, as his ministers, or to his glory, to the honour of Christ,
signified here in the term Lord, that being his proper appellation as mediator. All these miracles and cures were wrought in his name:
Mark xvi. 17, `In my name shall they cast out devils:, so Acts iii. 6, `In the name of Jesus of Nazareth arise and walk,
and ver. 16, `His name, through faith in his name, hath made the man strong.,
Having opened the phrases, I come now to open the controversy,
whether this anointing with oil be a standing ordinance in the church? The
Papists make it a sacrament, which they call the sacrament of extreme unction;
others in our days would revive it as a standing ordinance for church members,
expecting some miraculous cure, therefore I must deal with both. I know that the
intricacies of dispute are unpleasant to a vulgar ear, therefore I shall not
traverse arguments to and fro, but cut the work short by laying down some
propositions, that may prevent both the error of the Papists and the novelism of
those that would revive this rite in our days. The propositions are these:—
1. In the very apostles, time, when it was most in use, it was not
absolutely necessary, nor instituted by Christ. Some Protestants, I
confess, say that it was instituted by Christ as a temporary rite, which
is denied even by some among the Papists, as Lombard, Cajetan, Hugo,
who all found it upon apostolical practice. For my part, I think it
was only approved by Christ, and not instituted, and taken up as a
usual practice among the Hebrews. As I remember, Grotius, in his
commentary on the Evangelists, proveth that it was a usual rite
among that people, it being their custom to express everything inward
and spiritual by some hieroglyphic and visible symbol; and therefore
God, in a condescension to them, appointed so many rites and figures
suitable to the genius of that nation; and therefore, when they prayed
for the sick, they would anoint them with oil, as a token of that ease
and joy which they should obtain from God. This right was imitated
by the apostles, and by the primitive Christians, with such preciseness
and constancy, that they would never give or take any medicine without anointing with oil, so that I think, verily, it was nothing but an
imitation of a Jewish rite which Christ approved, but never instituted;
for when Christ sent out the apostles, and the power of healing was so
solemnly conferred upon them, we hear of no such commands of
anointing with oil. He bid them `heal sicknesses, Mark xvi. 18, but
prescribeth not the manner. This you will grant, at least, that it never
had that solemn ratification, till the Lord come, which other standing
ordinances have. Yea, I find it to be a mere arbitrary rite in the
apostles, practice, oil being seldom used; they healed by touch, by
shadow, by handkerchief, by laying on of hands, by word of mouth, &c.
So that was an arbitrary rite which the Lord approved so far as thereby
to discover his power. Something may be objected against this, as
why then doth James press the elders to anoint with oil? I answer—That they might not neglect the grace of God, which in those times was
usually dispensed in a concomitancy with this rite; as long as the gift
remained, the accustomed rite and symbol might be used. But you
will say he coupleth it with a moral duty, with prayer, which is an act
of perpetual worship. I answer—It is not unusual in scripture to
couple an ordinary duty with an extraordinary rite—prayer and laying on of
hands; baptism and laying on of hands; and so here, prayer and anointing with
oil. But you will say, God honoured it with a miraculous effect. I answer—So he did the water of Siloam to heal the
blind, John ix. 7, the pool of Bethesda to cure the diseased, John v. 2,
Jordan for Naainan's leprosy, &c.; and yet these cannot be set up as
sacraments and standing ordinances.
2. In the apostles, time it wasQu. `was not,?—ED. promiscuously used and ap
plied to every member of the church, but with great prudence and
caution, for the apostles only anointed those of whose recovery they
were assured by the Holy Ghost, as James here seemeth to restrain it
to such an object where they could pray in faith. He that gave the
gift did always suggest the seasons of using it; with the power he gave
discretion, that by a common use they might not expose the gift to
scorn. It was a mistake in our learned Whitaker to say, that oleum
symbolum erat valetudinis recuparatae, et quod apostoli nullos unguerent nisi à morbo liberatos—that anointing was a symbol of health
already recovered, and that the apostles anointed none but those that
were in a fair way of recovery. However, it is true that they anointed
none but those of whom they were persuaded that they would recover,
otherwise the apostle Paul would never have left Trophimus sick at Miletum, 2 Tim. iv. 20, or sorrowed so much for Epaphroditus, sickness, if
he could so easily have helped it by anointing with oil, Phil. ii. 27.
But now among the Papists it is not given but to those that are halt, dead, or at the point of death; so the Council of Florence decreed,
Hoc sacramentum illi de cujus morte non timetur, dari non debet.
3. In the more common use of it afterward, all were not healed
that were anointed; God gave out his grace and power as he saw
good, for the effect did not depend upon anointing, but the prayer of
faith, and if all that were anointed had recovered, there would have
been no mortality in the primitive times. God wrought then as he
worketh now, by the ordinary means, sometimes blessing them, some
times leaving them ineffectual, all depending upon his free pleasure
and operation.
4. When it did cease we cannot tell; when it should cease we
may easily judge, if we will but understand the nature, use, and end.
The rite ceased when the gift ceased, which God hath taken from the
world almost these fifteen hundred years. Gifts of healing are coupled
with other miraculous gifts, Mat. x. 8; Mark vi. 13; xvi. 17, 18; and
ceased when they ceased. At the first mission of the apostles to gain
the world, Christ invested them with these gifts. As a tree newly set
needeth watering, which afterwards we discontinue, so after some
space of time these dispensations ceased, for miracles would not have
been miracles, but reckoned among ordinary effects, if still continued.
He still provideth for his own, but not in that supernatural way; and
healeth as he seeth cause. When men can restore the effect, let them
restore the rite, otherwise why should we keep up a naked and idle
ceremony? Thus we see when it should cease; but when miracles
did cease is not easy to be defined. If the story be true in Tertullian,Tertul. ad Scapular.
they continued some two hundred years after Christ, for he speaketh of
one Proculus, a Christian, that anointed Severus and recovered him:
Proculum Christianum qui Torpacion nominabatur, Evodiae procuratorem, qui eum per oleum aliquando curaverat, et in palatio suo
habuit usque ad mortem ejus. Some suspect the story because of the
strangeness of the names, Proculus and Evodia, and the silence of
other authors about this thing; though Pamele saith that in the
Martyrologies, on the Calends of December, there is mention made of
one Proculus, a priest near Rome, in a place where Severus did use to
resort. Ever since that passage there is a deep silence of it in
histories.
5. Popish anointing, or extreme unction, is a mere hypocritical
pageantry. It must be prepared by a bishop, heated with thus many
breathings, enchanted with uttering so many words. The members
anointed are their eyes, ears, nose, mouth, and, for greater entireness,
the reins and feet; in women the navel. The form—By this holy
oil, and his tender mercy, piissimam misericordiam, God forgive thee
whatever thou hast sinned by thy sight, thy hearing, thy smell, thy
touch. Nay, to make the blasphemy more ridiculous, Ægidius
Conink, a schoolman, saith those words, per piissimam misericordiam,
by his most tender mercy, may be left out. The administrator must
be a priest, may be a bishop; the object, a person that must be believed
to be at the point and danger of death; the end of it they make to be
the expulsion of the relics of sin, healing the soul, and helping it
against temptations, and in the congress with Satan, or combat with
the powers of the air. So the form of Milan and Venice, which are
somewhat different from others, Unguo te oleo sancto in nomine Patris,
&c., ut more militis praeparatus, &c. To propose these things is to
confute them; for the most ignorant cannot but see the great difference between a miracle and a sacrament, curing the body and the expulsion of sin. Besides, in the circumstances of it there is a great deal of
difference among themselves. But let this suffice; I come to the points.
Obs. 1. From the supposition is any among you sick? The note
is obvious. Christ's worshippers are not exempted from sickness, no
more than any other affliction. God may chasten those whom he
loveth. It is said, John xi. 3, `Behold he whom thou lovest is sick.,
Those that are dear to God have their share of miseries. Austin
asketh, Si amatur, quomodo infirmatur? If he were beloved, how
came he to be sick? In the outward accidents of life God would
make no difference. It is usual in providence that they who have
God's heart should feel God's hand most heavy. I have observed it,
that God's children never question his love so much as in sickness;
our thoughts return upon us in such retirement, and the weakness of
the body discomposeth the mind, and depriveth us of the free exercise
of spiritual reason; to sense and feeling all is sharp. Besides, in
sickness we have not that express comfort from Christ's sufferings
which we have in other troubles. It is a sweet help to the thoughts
when we can see that Christ went through every miserable condition
to which we are exposed. Now, Christ endured want, nakedness,
trouble, reproach, injustice, &c., and not sickness. Ay! but he had
passions like sickness, hunger, thirst, and weariness, wherewith his
body was afflicted. Christ, by experience, knoweth what it is to be
under the pains and inconveniences of the body. But if you have not
the example of Christ, you have the example of all the saints. Paul
had a racking pain, which he expresseth by
σκόλοψ ἐν σάρκι, `a thorn in the flesh, 2 Cor. xii. 7-9, and could have no other answer
but only `my grace is sufficient for thee., He alludeth to such a kind
of punishment as slaves, or men not free, were put to for great
offences: they sharpened a stake, and pointed it with iron, and put it
in at his back till it came out at his mouth, and so with his face
upward he died miserably. And, therefore, by that expression the
apostle intendeth some bodily distemper and racking pain; suppose
the stone, the gout, the strangury, inward ulcers, or some like disease.
Of this mind is Cyprian`Corporis gravia, et multa tormenta intelligit.,—Cyprian. among the fathers; the word
ἀσθένεια, which
we translate infirmity, but is usually put in the New Testament for
sickness, confirmeth it. Certainly he speaketh of such infirmities in
which he would glory, because of concomitant grace, and such as were
apt to cure pride; and therefore it cannot be meant of sin or some prevailing lust, as is usually expounded. Therefore comfort yourselves:
God's dearest saints may have experience of sorest sicknesses; and if
God afflict you with an aching head, you will have abundant recompense if thereby he giveth you a better heart; and if he make your
bones sore, bear it, if thereby he breaketh the power of your
corruptions. It is no unusual thing for saints to `chatter like cranes, as Hezekiah did, Isa. xxxviii.; and for healthy souls to be troubled
with a weak body, as Gaius was, 3 John 2. Sicknesses are not tokens
of God's displeasure. It was the folly of Job's friends to judge of
him by his calamity. Usually men smite with the tongue where God
hath smitten by his hand. Alas! the children of God have bodies of
the same make with others; and in this case `all things come alike to
all., Hezekiah, Job, David, Epaphroditus, they were all corrected,
but not condemned. It was Popish malice to upbraid Calvin with
his diseases: `You may see what he is, say they, `by his sicknesses
and diseases., He was indeed a man of an indefatigable industry, but
of a sickly weak body; and the same hath befallen many of the precious
servants of the Lord.
Obs. 2. From that let him call for the elders. Note, that the chief
care of a sick man should be for his soul. If any be sick, the apostle
doth not say, let him send for the physician, but the elders.
Physicians are to be called in their place, but not first, not chiefly.
It was Asa's fault, 2 Chron. xvi. 12, `In his disease he sought not to
the Lord, but to the physicians., Sickness is God's messenger to call
us to meet with God. Do not as the most do, send for the bodily
physician, and, when they are past all hope and cure, for the
divine. Alas! how many do so, and ere a word of comfort can be
administered to them, are sent to their own place.
Obs. 3. From that let him call. The elders must be sent for. A
man that hath continued in opposition is loath to submit at the last
hour, and to call the elders to his spiritual assistance. I remember,
Aquinas saith, Sacramentum extremae unctionis non nisi petentibus
verbo vel signo dari debet, that this last office must not be performed
but to those that require it. Possidonius, in the life of Austin, saith,
that Austin was wont of his own accord to visit the poor, the father
less, and the widow, but the sick never till he was called. It is
indeed suitable to true religion to `visit the fatherless, James i. 27; but the sick must call for the elders. Truly sometimes I have been afraid
to prostitute the comforts of Christianity to persons sottishly neglecting their own souls. I confess sometimes, where we know our
company will not be unwelcome, and in some other cases, we may go uncalled, that we may learn of our master, and be
`found of them
that asked not for us, Isa. lxv. 1.
Obs. 4. From that the elders. For our comfort in sickness it is
good to call in the help of the guides and officers of the church.
They, excelling in gifts, are best able to instruct and pray. They can
with authority, and in a way of office, comfort and instruct; the prayers of prophets have a special efficacy. So God saith to Abimelech of Abraham, Gen. xx. 7,
`Go to him, for he is a prophet, and he
shall pray for thee., This was the special work of the prophets, to pray
for the people, and they had more solemn promises of success: Jer.
xxvii. 18, `If they be prophets, and the word of the Lord be in them,
let them entreat the Lord., They that speak God's word to you are
fittest to commend your case to God. Well, then, do not despise this
help. Acts done by virtue of an office are under a more solemn
assurance of a blessing: `Whose sins ye remit, they are remitted, &c.,
It is not spoken to every believer. They can authoritatively minister
comfort. It is not false divinity to say, God will hear their prayers,
when he will not hear the prayers of others: Job xlii. 8, `Job shall
pray for you, and him will I accept, lest I deal with you after your
folly., Though they were good men, yet God would hear Job; therefore in Ezekiel Job is proverbially used for a praying prophet. Use
their help then; it is help in the way of an ordinance, and then
you may the better expect a blessing. When Hezekiah was sick,
Isaiah, the prophet, cometh to give him faithful counsel, 2 Kings
xx. 1, 2.
Obs. 5. Again from that the elders. Visiting of the sick should be
performed with the joint care of church officers; it is a weighty work y
and needeth many shoulders; the diversity of gifts for prayer and discourse seemeth to call for it; it is the last office we can perform to
those of whom the Lord hath made us overseers.
Obs. 6. From that let them pray. One necessary work in visiting
is commending sick persons to God, and this prayer must be made by
them, or over them, that their sight may the more work upon us, and
our prayers may work upon them.
Obs. 7. From that and anoint him with oil. From this clause observe
the condescension of God. The first preachers of the gospel of Christ
had power to do miracles: the doctrine itself, being so rational and
satisfactory, deserved belief; but God would give a visible confirmation, the better to encourage our faith; when Christ had ended his
sermon upon the mount, then he wrought miracles; before, there was a great rest
and silence of prodigy and wonder: John iii. 2, `We know that thou art a teacher
sent from God, for no man can do such things as thou dost, unless God were with
him., This was the satisfaction God would give the world concerning the person
of the Messiah. Now those miracles are ceased, Christ having gotten a just
title to human belief, and that we might not be left to uncertainty. The devil
can do strange things, though not such as are truly miraculous; and, therefore, lest we should be deceived, Christ hath foretold
that we can expect nothing but `the lying wonders, of Antichrist, 2
Thes. ii. 7, and that `false Christs shall show great signs, Mat.
xxiv. 24.
Obs. 8. From that anoint with oil in order to cure, note, that the
miracles done in Christ's name were wrought by power, but ended in
mercy. In the very confirmation of the gospel God would show the
benefit of it. The miracles tended to deliver men from miseries of
soul and body, from blindness, and sickness, and devils, and so best
suited with that gospel which giveth us promises of this life and that
which is to come. These miracles were a meet pursuance of his
doctrine; not only confirmations of faith, but instances of mercy and
charity; not miracles of pomp, merely to evince the glory of his
person, but miracles of mercy and actions of relief, to show the sweetness of his doctrine; as also to teach us that in the gospel God would
chiefly manifest his power in showing mercy.
Obs. 9. From that in the name of the Lord. All the miracles that
were wrought were to be wrought in Christ's name. The apostles
and primitive Christians, though they had such an excellent trust, did
not abuse it to serve their own name and interests, but Christ's;
teaching us that we should exercise all our gifts and abilities by
Christ's power to Christ's glory: Ps. li. 16, `Lord, open my lips, and
my mouth shall show forth thy praise;, that was a right aim. To
desire quickening for our own glory, is but like him that lighted his
candle at one of the lamps of the altar to steal by, or to beg the aid
and contributions of heaven for the service of hell. The name and
form was made use of by the sons of Sceva, but to their own ends,
and therefore to their own ruin, Acts xix. 13. To do things in his
name, that is, by abilities received from him, with a pretence to his
glory, when we design our own, will succeed but ill with us, as that
attempt did to them. Christ will be honoured with his own gifts,
and, in dispensing every ability, expecteth the return of praise.
Ver. 15. And the prayer of faith shall save the sick, and the Lord
shall raise him up; and if he have committed sins, they shall be forgiven him.
Here he cometh to show the effect of this anointing and praying,
though it is notable he ascribeth it rather to the prayer than to the oil,
the moral means being much more worthy than the ritual and ceremonial; and, therefore, he doth not mention the anointing, but the
prayer of faith; as also to show that this is the standing spiritual
means of cure, the other being but an arbitrary rite suited to those
times.
The prayer of faith; that is, made out of, or in faith. This is
added to show that this remedy should only be effectual when they
had a special revelation or persuasion of the success of it, there being
required to the miracle faith both in the elders and person sick;
faith in him that did the miracle, and faith in him upon whom it was
wrought; otherwise the one was not to attempt it, or to the other, if
administered, it would not prove successful We see unbelief did
ponere obicem, let and hinder our Saviour's operation: Mark vi. 5, `He could do no mighty work, &c.
Shall save the sick,
σώσει, save.—He speaketh of a corporal infirmity, and therefore it is meant of a corporal salvation, that is, shall
restore to health: so saving is used for healing, Mat. ix. 21; Mark vi.
56, `were saved, or `made whole.,
And the Lord shall raise him up,
ἐγερεῖ.—It is used for a resurrection
out of death, and a restoration to health out of sickness, not only here
but elsewhere: Mark i. 31, `He came and took her by the hand,
καὶ ἠγειρεν αὐτὴν, `lift her up, or `raised her up., So Mat. viii. 15,
ἠγέρθη καὶ διηκόνει, `She was raised, and ministered to them., The reason
of the word is, because sick persons lie upon their beds, and when
they are recovered we say, he is up again, upon his legs again. `The
Lord shall raise him up;, this is added to show by whose power it is
done: faith's worth and efficacy lieth in its object, so that it is not faith
properly, but God called upon in faith, that saveth the sick.
And if he have committed sins.—Why doth the apostle speak hypothetically? Who is there that can say
`my heart is clean,? Prov. xx.
9. I suppose the apostle would imply those special sins by which the
disease was contracted and sent of God. Now herein he might speak
by way of supposition, sicknesses being not always the fruit of sins,
but sometimes laid on, as a means to discover God's glory, John ix. 2.
They shall be forgiven him.—But how can another man's prayer of
faith obtain the remission of my sins? I answer—Very well in God's way, and as they procure means of conversion and repentance for me;
not as if because they pray and believe, though I do what I will, I
shall be forgiven; but they pray, and therefore God will give me a
humble heart, and, in the way of the gospel, the comfort of a pardon;
for certainly we are to ask spiritual matters for others, as well as
temporal; and, if we ask, there must be some hope at least that God will grant.
Out of this verse observe:—
Obs. 1. That means, whether moral or ritual, are no further effectual
than they are accompanied with faith; anointing will not do it, prayer
will not do it; but `the prayer of faith shall save the sick., In the primitive times, when miracles were in their full force and vigour, the effect is
always ascribed to faith: Mat. ix. 22; `Thy faith hath made thee whole.,
Christ doth not say, thy touching my garment, but thy faith. You
shall see it is said, Mark vi. 56, `As many as touched his garment were
made whole;, and, therefore, the woman thought that the emanation was
natural, and not of free dispensation. To instruct her, Christ showeth
it was not the rite, but her faith; so Acts iii. 16, `His name, by faith
in his name, hath made this man strong., Mark, that place showeth,
that as means cannot work without faith, so neither will the principal
cause,—`his name, through faith in his name., The disciples, though
invested with high gifts, could not cure the lunatic for want of faith:
Mat. xvii. 17, `I brought him to thy disciples, and they could not cure
him; and Jesus said, O faithless generation!, Well, then, learn that
in all duties and means we should mind the exercise of faith, and we
should strive to make the persuasion as express and particular as the
promises will give leave: acts of trust are engaging, and the way to
get God's power exercised is to glorify it in our own dependence.
Obs. 2. That all our prayers must be made in faith; our
apostle beateth much upon that argument: James i. 6, `Let him ask in faith, &c. Faith is the fountain of prayer, and prayer should be nothing else
but faith exercised; none can come to Christ rightly but such as are
persuaded to be the better for him; all worship is founded in good
thoughts of God. We have no reason to doubt; we always find a better
welcome with him than we can expect; therefore, in all your addresses
to God, pray in faith; that is, either magnifying his power by counter
balancing the difficulty, or magnifying his love, by referring the success
to his pleasure.
Obs. 3. Prayers made in faith are usually heard and answered; Christ
is so delighted with it that he can deny it nothing: Mat. xv. 28, `O woman, great is thy faith; be it unto thee as thou wilt., Christ
speaketh there as if a believer did obtain as much as he can wish for.
Obs. 4. The efficacy of faith in the use of means is not from its own
merits, but from God's power and grace. The apostle saith, `Faith
saveth;, but addeth, `The Lord shall raise him up., Faith is but
the instrument; it is a grace that hath no merit in itself; it is the
empty hand of the soul, and deputed to such high services because it
looketh for all from God. The Papists look upon it as an act in us;
and because reason will suggest that it is not of worth enough and
sufficient for such high effects, they piece it up with works, which,
they say, give it a value and a merit.
Obs. 5. That sins are often the cause of sicknesses; we may thank
ourselves for our diseases. The rabbins say, that when Adam tasted
the forbidden fruit, his head ached. Certainly there was the rise and
root of man's misery: 1 Cor. xi. 30, `For this cause many are sick
and weak, &c. The body is often the instrument of sins, and therefore the object of diseases; the plague and sore of the heart causeth
that of the body. It is very notable that Christ in all his cures
pointeth at the root of the disease: Mat. ix. 2, `Be of good cheer; thy
sins are forgiven thee., It would have been an ineffectual cure without a pardon; while sin remaineth, you carry the matter of the
disease about you. So John v. 14, `Sin no more, lest a worse thing
come unto thee., Obedience is the best physic; while sin remaineth,
the distemper may be stopped, but not cured; it will break out in a
worse sore and scab. The prophet Isaiah saith of Christ, Isa. liii. 4, `He hath borne our griefs and carried our sorrows;, the meaning is,
the punishment of our sins: so St Peter applieth it, 1 Peter ii. 24: `He bare our sins in his own body on the tree, which is the express
reading of the Septuagint; but now Matthew applieth it to Christ's cure of sicknesses, Mat. viii. 17,
`That it might be fulfilled which was
spoken by Esaias the prophet, He took our infirmities, and bare our
sicknesses., How shall we reconcile those places? I answer thus—In taking away sickness, which is the effect, Christ would represent
taking away sin, which is the cause; Christ's act in taking away sickness was a type of taking away sin. Now Matthew applieth that^ to
the sign, which did more properly agree to the truth itself or thing
signified; for you may observe, for the clearing of this and other
scriptures, that as the patriarchs, in their actions and in what they
did, were types of Christ; so Christ's own actions were in a manner
types of what he himself would do more principally. As casting out
of devils signified the spiritual dispossessing of Satan, and therefore there happened so many possessions in Christ's time; so the curing
of blindness, the giving of spiritual sight, and taking away of sicknesses, the pardoning of sins. Well, then, if sin be the cause of sickness, if we would preserve or recover health, let us avoid sin: Exod.
xv. 26, `If thou wilt hearken unto me, I will bring none of these
diseases upon thee, &c.; otherwise you may, as that woman, spend
your whole estate upon the physicians, and yet the cause continue.
You shall see, Deut. xxviii. 21, 22, sin is threatened with the consumption, fever, and inflammation; usually the disease answereth the sin,
the distempered heats of lust are punished by an inflammation: Asa
put the prophet in the stocks, and he himself was diseased in his feet, 2
Chron. xvi. 9, with ver. 12. There were times when God did more
visibly plague disobedience, as in the times of the law; when dispensations were more corporal, diseases were a part of God's coercive
discipline. However now and then God useth the like dispensations;
sinners are met with according to the kind of their offence, though
many I confess are left to be taken out by their own rust, and, like
chimneys, are let alone so long foul till at length they be fired. But
how many adulterers have we seen going up and down like walking spittles? How many beastly epicures, whose skins have been set afire by their
own riot and surguedry, &c.?
Obss. 6. That is the best cure which is founded in a pardon. The
apostle saith, `shall save the sick, and if he have committed sins, they
shall be forgiven him., O my brethren! it were ill if any of us should
be cured without a pardon, if the stripe and wound should remain
upon the conscience when the body is made sound and whole; therefore first sue out your pardon; that is proper physic which worketh
upon the cause. David saith, Ps. ciii. 4, `Bless the Lord, who forgiveth all thine iniquities; and healeth all thy diseases., There is
the right method; a sick man's work first lieth with God, and then
with the physician. Asa went first to the physician, and therefore it
sped but ill with him. When God taketh away the disease, and doth
not take away the guilt, it is not a deliverance, but a reprieval from
present execution.
Ver. 16. Confess your faults one to another, and pray one for another,
that ye may be healed. The effectual fervent prayer of a righteous man
availeth much.
For the connection, many copies have
οὖν `confess your faults
therefore, as inferring this direction from what was said before. However it
be, there is a connection between the verses, for therefore would he have the
special fault acknowledged, that they might the more effectually pray one for
another. From whence note:—
Obs. That there is a connection between pardon and confession.
The apostle saith `his sins shall be forgiven him;, and then `confess
therefore your faults., See the like in other places: Prov. xxviii. 13, `He that confesseth and forsaketh his sins, shall find mercy;, so 1 John
i. 9, `If we confess, &c. This is the ready way to pardon, it is the
best way to clear the process of heaven; that which is condemned in
one court, is pardoned in others. God hath made a law against sin,
and the law must have satisfaction; sin must be judged in the court
of heaven or in the court of conscience, by God or us. In confession the divine judgment is anticipated, 1 Cor. xi. 31, 32; it is the best
way to honour mercy. When sins abound in our feeling, mercy is
the more glorious. God will have pardon fetched out in such a way
in which there is no merit; by confession justice may be glorified, but
not satisfied. We cannot make God satisfaction, and therefore he
requireth acknowledgment: `He keepeth not his anger for ever; only
acknowledge thine iniquity, Jer. iii. 13. It is the most rational way
to settle our comfort; griefs expressed are best eased and mitigated;
all passions are allayed by vent and utterance. David roared when
he kept silence, but `I said, I will confess, and thou forgavest, Ps.
xxxii. 5. Besides, it is the best way to bring the soul into a dislike
of sin. Confession is an act of mortification, it is as it were the
vomit of the soul; it breedeth a dislike of the sweetest morsels when
they are cast up in loathsome ejections; sin is sweet in commission,
but bitter in the remembrance. God's children find that their hatred
is never more keen and exasperated against sin than in confessing.
Well, then, come and open your case to God without guile of spirit,
and then you may sue out your pardon. David maketh it an argument
of his confidence: `Blot out my offences, for I acknowledge my transgression, Ps. li. 3. Confession doth not offer a bill of indictment to
God's justice, but a sad complaint to God's pity and compassion.
Oh! set upon this duty; it is irksome to the flesh, but salutary and
healthy to the spirit. Guilt is shy of God's presence; the Lord is
dreadful to wounded consciences. Ay! but consider this is the only
way to sue out your pardon. Gracious souls would not have pardon
but in God's way: Domine, da prius poenitentiam, et postea indulgentiam—Lord, give me repentance, and then give me pardon, saith
Fulgentius. But you will say, We confess and find no comfort. I
answer—It is because you are not so ingenuous with God as you
should be; you do not come with a necessary clearness and openness of
mind. David saith none have the comfort of a pardon but those `in
whose spirit there is no guile, Ps. xxxii. 2. Usually there is some
sin at the bottom, which the soul is loath to cast up, and then God
layeth on trouble; as David lay roaring as long as he kept Satan's counsel. Moses had a privy sore which he would not disclose. He
pleadeth other things, insufficiency, want of elocution; but carnal
fear was the main: therefore God gently toucheth this privy sore:
Exod. iv. 19, `Arise, Moses, for the men that sought thy life in Egypt
be dead., He had never pleaded this, but God knew what was the
inward let. So it is with Christians, some distemper is cockered in
the soul; this guile is shaken off with difficulty, but always kept with
damage. So you shall see in the history of Job; Job had complained
that he did not know the reason of his hard usage; one of his friends answereth him, Job. xxiii. 9, to the end, that God speaketh
`several times,
and men note it not;, therefore God layeth on trouble upon trouble,
and temptation upon temptation, and all for want of ingenuous and open
dealing with him, till at length we confess; and then that rare messenger, `one of a thousand, cometh to seal up our comforts to us: for
God will not open his heart to us till we open our hearts to him: `But
if any say, I have sinned, and it profited me not, then his life shall see
light., Usually thus it is, there is some sin at the bottom, and therefore God continueth trouble; therefore it is best to take David's course, Ps. cxix. 26,
`I declared my ways, and thou heardest me., He opened his whole estate to God, and then God gave him the light
and comfort of grace.
Confess your faults one to another,
ἐξομολογεῖσθε ἀλλήλοις.—This clause hath been diversely applied. The Papists make it the ground
of auricular confession, but absurdly; for then the priest must as well
confess to the penitent person, as the penitent person to the priest.
For James speaketh of such a confession as is reciprocal, as the words
imply; therefore some of the more ingenuous Papists have disclaimed
this text.`Non hic est sermo de confessione sacramentali; sacramentalis enim confessio non
fit invicem; sed sacerdotibus tantum.,—Cajetan, sic et alii citati a Lorino et Paezio in
locum. Others apply it to injuries; as the sick person must reconcile himself to God that he may recover, so to his neighbour whom he
hath wronged or offended. But
παραπτώματα, faults, are of a larger signification than to be restrained to injuries. Some understand it of those
sins in which we have offended by joint consent, as if a woman hath
humbled herself to the lusts of another, she must confess her sin to
him, and consequently and reciprocally he must acknowledge his sin to
her, that they may by mutual consent quicken themselves to repentance. But this interpretation and application of the words is too
restrained and narrow. I suppose the apostle speaketh of such sins as `did most wound the conscience in sickness as the special cause of it;
and therefore joineth this advice of confession with healing and prayer, this
being a means most conducible to quicken others to actions of spiritual relief,
as the application of apt counsels, and the putting up of fit prayers. Things
spoken at random have not usually such an efficacy and comfort in them. The note
is:—
Obs. That there is a season of confessing our sins, not only to God,
but to man. I will not digress into controversy; I shall briefly show—(1.) The evils and inconveniences of that confession which the Papists
require; (2.) The seasons wherein we must confess to man.
First, For auricular confession, or that confession which the Papists
require, I shall describe it to you. The Papists call it the sacrament of
penance, by which a man is bound, at least once a year, to confess to a
priest all the sins he hath committed since he was last shriven, with all
the circumstances of it, quis, quid, ubi, quibus, auxiliis,
&., and from this law none are exempted, neither prince nor king, no, not the
Pope himself; in it they place a great deal of merit and opinion. The truth is,
this is the great artifice and engine by which they keep the people in devotion
to their interests, knowledge of secrets rendering them the more feared.`Scire volunt secreta domus, atque inde timeri.,—Juvenal.
Now that which we disprove in it is—(1.) The absolute necessity of it;
confession to men being a thing only necessary in some cases; in others
confession to God may be enough. Necessity, indeed, is laid upon that,
1 John i. 9. (2.) The requiring of such a precise and accurate
enumeration of their sins, with all their circumstances, under the pain of
an anathema, which, being impossible, maketh it one of those
φόρτια δυσβάστακτα, those insupportable burdens which neither we nor our
fathers were able to bear. In short, this scrupulous enumeration is nothing else but a rack to the conscience, invented and exercised
without any reason, no man's memory being so happy as to answer the
requiry, Ps. xix. 12. (3.) Their making of it a part of a sacrament of
divine institution. The jure-divinity of it they plead from this place,
but wretchedly. One of the most modest of their own writers, Gregory
de Valentia, reckoneth up many Papists that say the ground of it only
was universal tradition, although indeed it was instituted twelve hundred years after Christ, among other superstitions, by Innocent the
Third. (4.) The manner as it is used, and the consequences of it,
make it justly odious. It is tyrannical, dangerous to the security and
peace of princes, betraying their counsels, infamous and hazardous
to all men. I know they talk of the seal of confession; but let a man
in Rome or Spain confess but an ill thought of the court of Rome, or any
just scruple of the vanities there professed, and by bitter experience
he will find how soon this seal is broken open, and the secrets of
confession divulged.`Haeresis est crimen quod nec confessio celat., Besides, it is profane, as appeareth by the filthy
and immodest questions enjoined to be put by the confessarius, mentioned in Bucharadus, Sanchez, and others.
Secondly, We are not against all confession, as the Papists slander as.
Besides that to God, we hold many sorts of confessions necessary
before men; as:—
1. Some public. And so by the church in ordinary or extraordinary humiliation: Lev. xvi. 21,
`The congregation was to confess
their sins over the head of the sacrifice., So Neh. ix. 3, `One part
of the day they read the law, the other part they confessed., Thus,
by the church. So also to the church, and that either (1.) Be
fore entrance and admission, in which they did solemnly disclaim
the impurities of their former life, professing to walk suitably to their
new engagement for time to come: Mat. iii. 6, `They were baptized of him, confessing their sins., So also the apostles, in receiving
members into the church, required the profession of faith and repentance, though there was not that scrupulous and narrow prying into
their hearts and consciences which some practise; as John did not take
a particular confession from every one of that multitude, it was impossible. So Acts xix. 18,
`And many that believed confessed, and showed
their deeds;, that is, solemnly disavowed their former life and practice.
Or (2.) upon public scandals after admission, for of secret things the
church judgeth not; but those scandalous acts, being faults against
the church, cannot be remitted by the minister alone; the offence
being public, so was the confession and acknowledgment to be public,
as the apostle saith of the incestuous Corinthian, that `his punishment
was inflicted by many, 2 Cor. ii. 6. And he biddeth Timothy `Rebuke open sinners in the face of all, 1 Tim. v. 20, which Aquinas referreth to ecclesiastical discipline. Now this was to be done, partly
for the sinner's sake, that he might be brought to the more shame and
conviction; and partly because of them without, that the community of
the faithful might not be represented as an ulcerous, filthy body, and
the church not be thought a receptacle of sin, but a school of holiness.
And, therefore, as Paul shaked off the viper, so these were to be cast
out, and not received again, but upon solemn acknowledgment. So Paul urgeth, 1 Cor. v. 6, `A little leaven leaveneth the whole lump;, and Heb. xii. 15,
`Lest many be defiled, &c. In which places he doth
not mean so much the contagion of their ill example, as the taint of
reproach, and the guilt of the outward scandal, by which the house and
body of Christ was made infamous.
2. Private confession to men. And so—(1.) To a wronged neighbour, which is called a turning to him again after offence given, Luke
xvii. 4, and prescribed by our Saviour, Mat. v. 24, `Leave thy gift
before the altar, and be first reconciled to thy brother., God will accept no service or worship at our hands till we have confessed the
wrong done to others. So here, confess your faults one to another, it
may be referred to injuries. In contentions there are offences on both
sides, and every one will stiffly defend his own cause, &c. (2.) To
those to whom we have consented in sinning, as in adultery, theft, &c.
We must confess and pray for each other. Dives in hell would not
have his brethren come `to that place of torment, Luke xvi. 28. It is but a
necessary charity to invite them that have shared with us in sin to a fellowship
in repentance. (3.) To a godly minister or wise Christian under deep wounds of
conscience. It is but folly to hide our sores till they be incurable. When we
have disburdened ourselves into the bosom of a godly friend, conscience findeth
a great deal of ease. Certainly they are then more capable to give us advice,
and can the better apply the help of their counsel and prayers to our particular case, and are thereby moved to the more pity and commiseration; as beggars, to move the more, will not only represent their
general want, but uncover their sores. Verily it is a fault in Christians not to disclose themselves and be more open with their spiritual
friends, when they are not able to extricate themselves out of their
doubts and troubles. You may do it to any godly Christians, but
especially to ministers, who are solemnly intrusted with the power of
the keys, and may help you to apply the comforts of the word when
you cannot yourselves. (4.) When in some special cases God's glory
is concerned; as when some eminent judgment seizeth upon us be
cause of a foregoing provocation, which provocation is sufficiently evidenced to us in gripes of conscience, it is good to make it known for
God's glory. Thus David, when stung in conscience, and smitten
with a sudden conviction, said, 2 Sam. xii. 13, `I confess I have sinned., So when Achan was marked by lot, Joshua adviseth him. Josh. vii. 19,
`My son, confess, and give glory to God., So when divine revenge
pursueth us till we are brought to some fearful end and punishment,
it is good to be open in acknowledging our sin, that God's justice may
be the more visibly cleared; for hereby God receiveth a great deal of
glory, and men a wonderful confirmation and experience of the care
and justice of providence.
And pray for one another.—From thence note, that it is the duty
of Christians to relieve one another by their prayers. You shall see
John, in the close of his epistle, giveth the same charge: 1 John
v. 16, `If any man see his brother sin a sin which is not unto death,
he shall ask, and he shall give him life for him that sinneth not unto
death;, that is, God shall pardon him, and by that means free him
from everlasting death. Because particulars affect us more than general considerations, let me tell you—(1.) You must pray for the whole
community of saints, every member of Christ's body; not only our
familiars, but those with whom we are not acquainted. So Eph. vi.
18, `Make supplication for all saints., This is indeed the church's treasury, the common stock of supplications. Paul prayeth for them
that had never seen his face: Col. ii. 1, 2., God knoweth what conflict I have for you, and for many that have not seen my face in the
flesh., A Christian is a rich merchant, who hath his factors in divers
countries, some in all places of the world, that deal for him at the
throne of grace; and by this means the members of Christ's body have
a communion one with another, though at a distance. (2.) It is our
duty to pray for those especially to whom we are more nearly related;
as Paul, Rom. ix. 3, for his own countrymen. So for our kindred,
that they may be converted, and be to us, as Onesimus to Philemon,
dear `in the flesh, and in the Lord, Philem. 16. So for the same particular society and assembly of the faithful in which we are engaged.
So the minister for his people, and the people one for another: Eph.
iii. 12, `For this cause I bow my knees, &c. Certainly we do not
improve this interest so much as we should do. (3.) More especially
yet for magistrates and officers of the church. For magistrates:
1 Tim. ii. 1, 2, `For all in authority, &c. This is the best tribute you
can pay them. So for ministers, the weightiness of their employment calleth for this help from you. In praying for them you pray
for yourselves. If the cow hath a full dug, it is the benefit of the
owner. With what passionateness doth the apostle Paul call for the
prayers of the people! Rom. xv. 30, `For the Lord Christ's sake, for
the love of the Spirit, strive together with me in your prayers., Oh!
do not let us stand alone, and strive alone, Voe soli. Single prayers
are like the single hairs of Samson; but the prayers of the congregation like the whole bush. Therefore you should, in Tertullian's phrase,
quasi manu factâ, with a holy conspiracy besiege heaven, and
force out a blessing for your pastors. (4.) The weak must pray for
the strong, and the strong for the weak. There is none but should
improve his interest. When there is much work to do, you give your
children their parts; as those busy idolaters, Jer. vii. 18, `The children gather wood, the fathers kindle the fire, and the women knead
the dough, &c.; all bore a part in the service. So in the family of
Christ. None can be exempted: `The head cannot say to the feet,
I have no need of you, &c., 1 Cor. xii. 21, 22. God delighteth to
oblige us to each other in the body of Christ, and therefore will not
bless you without the mutual mediation and intercession of one an
other's prayers; for this is the true intercession of saints. And so, in
a sense, the living saints may be called mediators of intercession. But
chiefly the strong, and those that stand, are to pray for them that are
fallen; for that is the intent of this place. Oh! then, that we would
regard this neglected duty. Not to pray for others is uncharitableness;
not to expect it from others is pride. Do not stand alone; two, yea, many, are
better than one. Joint striving mutually for the good of each other maketh the
work prosper. Especially, brethren, pray for us, for us in the ministry. Our
labours are great, our corruptions are strong, our temptations and snares are
many, possibly the more for your sakes; that our hearts may be entendered to you, and the fitter to apply
reproof, comfort, and counsel to your souls. Oh! pray that we may
have wisdom and faithfulness, and speak the word of the Lord boldly.
So also pray for one another. Some are in better temper to pray for
others than they for themselves; or it may be your prayers may be
more acceptable. Job's friends were good men, yet (as we noted be
fore) the Lord saith, `I will not hear you; my servant Job shall pray
for you, Job xlii. 8.
That ye may be healed.—The word is of a general use, and implieth freedom from the diseases either of soul or body, and the context
suiteth with both; for he speaketh promiscuously of sins and sickness. If you
understand it of corporal healing, with respect to sickness, you may observe:—
Obs. 1. That God will have a particular confession of the very sin for
which he laid on sickness, before healing. But I chiefly understand
this healing spiritually: confess, and the Lord will purge you from
your sins, and heal the wounds of your consciences. So healing is
taken elsewhere in scripture, as Ps. xli. 4, `Lord, heal my soul, for I
have sinned against thee;, and 1 Peter ii. 24, `By whose stripes ye are healed., I observe hence:—
Obs. 2. That sin is the soul's sickness. There are many fair resemblances. (1.) Distemper: the soul is disordered by sin, as the body
is distempered by sickness. (2.) Deformity: therefore of all diseases
under the law sin was figured by leprosy, which most spotteth and
deformeth the body. (3.) Pain: sickness causeth pain, so doth sin a
sting in the conscience, horrors in the hour of death, 1 Cor. xv. 57.
(4.) Weakness: the more sin, the more inability and feebleness for
any gracious operation. The apostle saith, Rom. v. 6, `We were
without strength;, weak, sickly souls that could do no work: thus
we were in the state of nature: yea, after grace, there is a feebleness; we
never have perfect health till we come to heaven. Thus you see there is a
general resemblance between sin and sickness. So in particular between the kinds of sin, and the kinds of sickness. Original
sin is like the leprosy of Naaman, which God threatened should `cleave to Gehazi, and to his seed for ever, 2 Kings v. 27, so that
every child born of that line was born a leper, as every one born of
Adam is born a sinner. So there is the tympany of pride, the burning
fever of lust, the dropsy of covetousness, the consumption of envy, &c.
These allusions are obvious. So Solomon calleth tenacity a disease.
When a man hath abundance, and hath no power to use it, this is,
saith he, vanity, and an evil disease, Eccles. vi. 2. As if a man were
hungry, and had abundance of meat, yet out of dyscrasy of stomach
could not taste it. Well, then, avoid sin as you would avoid sickness;
and when you have admitted it, complain of it as the plague and sore
of your souls, 1 Kings viii. 38. Many cry because of the plague of
their bodies; but when they regard the plague of their hearts, saith
the Lord, then will I hear from heaven. The diseases of the soul are
worst. Bodily diseases tend only to the death of the body, but these
to the eternal death of body and soul. Other diseases are but consequents of sin; it is sin that is the strength of diseases, the sting of
death, and the cause of eternal horror and torment. Oh! run to Christ then, he is the great physician of souls; his skill to cure you
cost him dear: `By his stripes we are healed.,
For the effectual fervent prayer of a righteous man availeth much.—This is added by way of encouragement. In this sentence there
are three things:—(1.) The qualification of the prayer, fervent, effectual. (2.) The qualification of the person,
of a righteous person.
(3.)
The effect of the whole, availeth much.
First, for the qualification of the duty,
δέησις ἐνεργουμένη. The
word in the original is so sublime and emphatical, that translations
cannot reach the height of it. It hath been diversely rendered. The
vulgar, assidua precatio, daily prayer; but without any reason.
Beza, oratio efficax, effectual prayer; but it is not
ἐνεργὴς, but
ἐνεργουμένη; and, besides, this rendering would impose a tautology
upon the sentence,—effectual prayer is effectual. Others render it,
wrought in us by the Holy Spirit; as they that were possessed with
an evil spirit were called
ἐνεργούμενοι. Our translators, because they
know not what fit expression to use, translate it by two words, fervent,
effectual. The phrase properly signifieth a prayer wrought and excited; and so
implieth both the efficacy and influence of the Holy Ghost, and the force and
vehemency of an earnest spirit and affection. The word will yield us two notes:—
Obs. 1. That a true prayer must be an earnest, fervent prayer. The
ancient token of acceptance was firing the sacrifice. Success may be
much known by the heat and warmth of our spirits. Prayer was
figured by wrestling; compare Gen. xxxii. 26 with Hosea xii. 4;
certainly that is the way of prevailing. So it is resembled to
his immodesty that would take no denial, Luke xi. 8; what we
translate `importunity, is in the original
ἀναιδείαν, `impudence., It
is said, Acts xxvi. 7, that the tribes served God instantly,
ἐν ἐκτενεία; the word signifieth to the utmost of their strength. Under
the law, the sweet perfumes in the censers were burnt before they
ascended.To this Solomon alludeth when he saith, `Who is this that goeth in pillars of smoke,
perfumed with myrrh and frankincense?, Cant. iv. 6. The expression manifestly relateth
to the smoke that went up out of the censers. Oh! look to your affections; get them fired by the Holy
Ghost, that they may flame up towards God in devout and religious
ascents. It is the usual token for good that you shall prevail with
God as princes. Luther said, Utinam eodem ardore orare possem—would to God I could always pray with a like ardour, for then I had
always this answer, fiat quod velis—be it unto thee as thou wilt.
Oh! be earnest and fervent, then, though you cannot be eloquent.
There is language in groans, and sighs are articulate. The child is
earnest for the dug when it cannot speak for it. Only beware that
your earnestness doth not arise from fleshly lusts and concernments.
The sacrifices and perfumes were not to be burned with strange fire.
When your censers are fired, let not the coal be taken from the kitchen,
but the altar. God hath undertaken to satisfy spiritual desires, but
not fleshly lusts.
Obs. 2. From the word you may observe, that in prayer we must
use much diligence to work our hearts to the duty; so the word signifieth a prayer wrought and driven with much force and vehemency. It is said of the apostles, Acts i. 14, `They continued in prayer and
supplication;, in the original,
ἤσαν προσκαρτεροῦντες. The phrase
signifieth such a perseverance as is kept up with much labour and
force. It is no easy thing to pray, and to work a lazy dead heart into
a necessary height of affections. The weights are always running
downward, but they are wound up by force: Ps. xxv. 1, `I lift my
heart to thee., When our affections are gotten up, it is hard to keep
them up; like Moses, hands, they soon flag and wax faint. A bird
cannot stay in the air without a continual flight and motion of the
wings; neither can we persist in prayer without constant work and
labour: our faith is so weak, that we are hardly brought into God's presence; and our love is so small, that we are hardly kept there:
affections flag, and then our thoughts are scattered; weariness maketh
way for wandering; first our hearts are gone, and then our minds, so
that we have need of much labour and diligence; all acts of duty are
drawn from us by an holy force.
Secondly, The qualification of the person, of a righteous person;
that is, not absolutely, as appeareth by Elias, the instance brought, who
is said to be a man subject to like passions with us; therefore, it is meant of
a man righteous in Christ, justified by faith. Note hence:—
Obs. That in prayer we should not only look after the qualification
of the duty, but of the person. God first accepteth the person, and
then the duty. So the apostle proveth the acceptance of Abel's person
by God's testimony to his gifts, Heb. xi. 4; and the place to which he
alludeth, Gen. iv. 4, plainly showeth that God's first respect was to
Abel, and then to his offering. I have read of a jewel that being put
into a dead man's mouth loseth all its virtue: prayer is such a jewel in
a dead man's mouth; it is of no force and efficacy: Prov. xxi. 27, `The prayer of a wicked man is an abomination, much more when he
offereth it with an evil mind., At the best, it is naught, if made with
a devout aim; but where there is a conjunction of an evil person and
an evil aim, the Lord abhorreth it. Balaam came with seven rams
and seven altars, and all would not do. They urge it as a proverb and
known principle, John ix. 31, `The Lord will not hear sinners., Well,
then, when you come to pray, look to the interest of your persons:—(1.) Otherwise you will be in danger of a legal spirit, to hope to gratify
God by your prayers and good meanings. There is not a surer sign
of resting in duties than when you look altogether to the quality of
the duty, and not to the quality of the person; as if the person were
to be accepted for the work's sake, and not the work for the person.
This plainly revolveth you to the tenor of the old covenant, and maketh
works the ground of your acceptance with God. (2.) You will be in
danger of refusal; God will have nothing to do with the wicked: Job
viii. 20, he will not take sinners by the hand; so the original and
margin; and God will ask what you have to do with him, `What hast
thou to do, &c. Ps. 1. Look to your interest in Christ; all hangeth
upon that.
Thirdly, The effect of the duty, availeth much. He doth not tell
you how much; you will find that upon trial and experience. Observe:—
Obs. That prayers rightly managed cannot want effect. This is
the means which God hath consecrated for receiving the highest blessings. Prayer is the key by which those mighty ones of God could
lock heaven, and open it at their pleasure. Among the graces, faith
excelleth, and prayer among the duties; these are most excellent, be
cause most useful to our present state. It is wonderful to consider
what the scripture ascribeth to faith and prayer; prayer sueth out
blessings in the court of grace, and faith receiveth them. It were
easy to expatiate in this argument; but because this is the usual subject of most practical discourses, I forbear. God himself speaketh
as if his hands were tied up by prayer: Exod. xxxii. 10, `Let me
alone, &c.Austin upon that place glosseth thus: `Domine, quis tenet te?, Let me alone,
Lord, who holdeth thee? Who can lay fetters and restraints upon Omnipotency? &c.
Nay, he indenteth with Moses, and offereth him composition if he would hold his peace,
`I will make of thee a great people, &c. So that other expression, if we read it right,
`Concerning my
sons and daughters, command ye me, &c. These are expressions which
are to be admired with a holy reverence; not strained, lest our
thoughts degenerate into rude blasphemy. Certainly they are mighty
condescensions, wherein the Lord would signify to Us the fruit and
efficacy of prayer, as he is pleased to accept it in Christ. Well, then,
pray with this encouragement, God hath said in an open place, that
is, solemnly avowed before all the world, that none shall seek his face
in vain, Isa. xlv. 19.
Ver. 17. Elias was a man subject to like passions as we are, and lie
prayed earnestly that it might not rain; and it rained not on the
earth by the space of three years and six months.
He proveth the general proposition by a particular instance, the
.example of Elias. Before we come to examine the words, I shall
discuss a doubt. How could he infer a general rule out of one
single instance, especially from a man whose life was full of prodigy
and wonder? I answer—(1.) In a case necessary, one instance is
enough, proofs in such a case being
ἐκ περισσοῦ, over and above
measure, and for illustration rather than confirmation. (2.) Though
the instance be particular, yet the precept of praying, and the promise
of being heard in prayer, are both universal. (3.) His drift is to
show that, if he obtained so much, our prayers shall not altogether
be in vain; there may be less of miracle in our answer, but there
will be as much of grace. (4.) For the special dignity of the person,
the apostle himself anticipateth that objection;
ὁμοιοπαθὴς, of like
passions with us, is here put by way of prevention. They might
plead Elias was a singular instance; who can expect his experiences?
The apostle anticipateth this doubt, by acquainting them that he was
subject to like infirmities wherewith other men are surprised. I come
now to the words.
Elias.—An eminent prophet, and of whom singular things are
related in scripture. He raised the widow's son, 1 Kings xvii. 22;
obtained fire from heaven against the priests of Baal, 1 Kings xviii.
38; he was fed by ravens, 1 Kings xvii.; went forty days and forty
nights in the strength of one meal, 1 Kings xix. 8; brought fire from
heaven on the captains of two fifties and their companions, 2 Kings i. 10; passed over Jordan dry-foot, 2 Kings ii. 8; he was snatched
into heaven in a fiery chariot, 2 Kings ii. 11; he visibly appeared in
the transfiguration of Christ, Mat. xvii. 3. The Papists feign that he
shall come corporally into the world before the day of judgment.
And here our apostle instanceth in another miracle—heaven itself
seemed to be subject to his prayers, and to be shut and opened at
his pleasure.
Was a man subject to like passions as we are.—Some apply this
to outward sufferings and afflictions; some to weaknesses of body and
the inconveniences of the present life; some to inward passions and
perturbations of the mind; some to moral infirmities and sins: all may
be intended. The same word is used Acts xiv. 15, when they would
have sacrificed to Paul and Barnabas: `We are, say they,
`ὁμοιοπαθεῖς, of like passions with yourselves., It is put there for whatever
differenceth man from the divine nature; as Peter in the like case
saith, Acts x. 26, `I am also a man, &c. Thus the scripture showeth
that Elias was hungry, 1 Kings xvii. 11; that he feared death, and
therefore fled from Jezebel, 1 Kings xix. 3; and requested to die in a
pet and discontent, 1 Kings xix. 4. All kinds of infirmities incident
to man are ascribed to him.
And he prayed earnestly,
προσευχῇ προσηύξατο, he prayed in
prayer, a known Hebraism. Verbalia addita verbis is a kind of
construction among the Hebrews which implieth vehemency, and
that earnest contention of spirit which should be in prayer. It is an
explication of
δέησις ἐνεργουμένη, used by the apostle in the former
verse. So Christ saith, Luke xxii., `With desire have I desired;, that is, vehemently and earnestly; it is a like Hebraism. But because
among the Hebrews I have observed that there is always a conveniency between the forms of expression and the things expressed,
therefore Aquinas's note is not altogether amiss, Cordis et oris
orationem notat, it may note the agreement between tongue and
heart; the heart prayed and tongue prayed. This clause noteth the
cause why Elias was heard; he prayed with earnestness and faith,
according to the will of God revealed to him.
That it might not rain.—There is no such thing in the history,
which you have at large, 1 Kings the 17th and 18th chapters, where
there is not a word of his praying that it might not rain; the scripture showeth that he only foretold a drought. But it is more than
probable that the worship of Baal, being everywhere received, did
extort from this good man, so full of zeal for God, a prayer for drought
as a punishment, by which the people being corrected, he prayed
again for rain. Certainly, the apostle having recorded the story, we
cannot doubt of the truth of it. It is usual in scripture in one place
to give us the substance of a history, in another the circumstances of
it; as that of Jannes and Jambres, 2 Tim. iii. 8. So Ps. cv. 18, we
read that `Joseph's feet were hurt in fetters, and that he was laid in
iron; there is no such thing recorded in Genesis. So Heb. xii. 21,
`So terrible was the sight, that Moses said, I exceedingly fear and
quake, which is nowhere recorded in the Pentateuch.
And it rained not by the space of three years and six months.—The same term of time is specified, Luke iv. 25, `Many widows were in Israel in the days of Elias, when the heavens were shut three
years and six months, &c. But you will say, How is this true? how
three years and a half, when it is expressly said, 1 Kings xviii. 1, `And it came to pass after many days, that the word of the Lord
came to Elijah in the third year, saying, Go show thyself to Ahab,
and I will send rain upon the earth?, To answer this scruple,
Grotius saith, that the word of the Lord came to him about the
end of the third year, to be executed half a year after; but this is
not so probable: others say otherwise. The `best answer I conceive is that proposed by Abulensis, and since embraced and
improved by Junius and other divines of great note. They answer,
that the third year spoken of in that place is to be reckoned from
his dwelling at Sarepta; so that the time of his abode about the
brook Cherith is not computed, where he was one whole year fed by
ravens; for it is said, 1 Kings xvii. 10, `And after a while he departed
to Sarepta;, in the margin, `at the end of days;, that is, at the end
of the number of days which make a year. So Junius rendereth anno exacto. The same phrase is used, Gen. iv. 3, `In process of time,
&c., in the margin, mikketh jomim, `at the end of days, or, `at the
year's end., Well, then, after this year is elapsed, from thence for
ward we must begin the computation, which may be well inferred
from 1 Kings xvii. 14, where Elijah being at Sarepta, it is said, `The
Lord came to him, and said, The barrel of meal shall not waste, nor
the cruse of oil fail, until the day that the Lord sendeth rain., Now
about the middle of the third year from that time the Lord appeared
to him again.
The notes are these:—
Obs. 1. That God's eminent children are men of like passions with
us: see 1 Peter v. 9, `The same things are accomplished in your
brethren that are in the flesh;, they are all troubled with a naughty
heart, a busy devil, and a corrupt world. We are all tainted in our
originals, and infected with Adam's leprosy: all blood is of a colour.`Omnis sanguis concolor.,—Petracha.
Many times there are notorious blemishes in the lives of the saints;
they are of the same nature with others, and have not wholly divested
and put off the interests and concernments of flesh and blood. Moses
spake unadvisedly with his lips, and David turned aside to adultery:
he rendereth the reason, Ps. li. 5, he had a common nature with other
men. So often divers of God's dear children have foul falls. Constancy and continuance in sin would deny them saints, and an uninterrupted continuance in holiness would deny them men. Well, then,
God's children, that travail under the burden of infirmities, may take
comfort; such conflicts are not inconsistent with faith and piety:
other believers are thus exercised, none ever went to heaven but there
was some work for his `faith and patience, Heb. vi. 12. When we
partake of the divine nature we do not put off the human; we ought
to walk with care, but yet with comfort.
Obs. 2. It is no injury to the most holy persons to look upon them
as men like ourselves. There is a double fault; some canonize the
servants of God, not considering them in their infirmities, make them
half gods, who were by privilege exempted from the ordinary state of men, and so lose the benefit of their example; whereas, in the word,
they are set out as so many precedents. Thy prayers may he heard
as well as those of Elias; thy sins may be pardoned as well as Paul's,
1 Tim. i. 17. God will strengthen and confirm necessary graces in
thee as well as David, Zech. xii. 8. Others reflect only upon their
infirmities, and instead of making them precedents of mercy, make
them patrons of sin. Thus every base spirit will plead Lot's incest,
David's adultery, Noah's drunkenness. In Salvian's time they pleaded,
Si David, cur non et ego? si Noah, cur non et ego? Follow them in
their graces as you follow them in their sins: they were men of like
passions, but they were also holy men. James here doth not only
recite Elijah's weaknesses, but his graces.
Obs. 3. That in the lives of God's choicest servants there was some
considerable weakness. Elias, in the midst of his miracles, was
encumbered with many afflictions. Paul had `abundance of revelations, but `a thorn in the flesh.,
In the life of Jesus Christ himself
there was an intermixture of power and weakness; of the divine glory
and human frailty. At his birth a star shone, but he was laid in a
manger; afterwards the devil tempted him in the wilderness, but there
angels ministered to him; as man, he was deceived in the fig-tree,
but, as God, he blasted it; he was caught by the soldiers in the garden,
but first he made them fall back. So it is notable that the same disciples that were conscious to his glory in the mount, are afterwards
called to be witnesses of his agonies in the garden. Compare Mat.
xvii. 1 with Mat. xxvi. 37. And all this to show, that in the highest
dispensations God will keep us humble, and in the lowest providences
there is enough to support us.
Obs. 4. Grace is not impassible, or without passions and affections.
The stoics held no man a good man but he that had lost all natural
feeling and affection. Elijah was a man of like passions. Grace doth
not abrogate our affections, but prefer them; it transplanted them
out of Egypt that they may grow in Canaan; it doth not destroy
nature, but direct it.
Obs. 5. All that God wrought by and for his eminent servants was
with respect to his own grace, not to their worth and dignity. God
did much for Elijah, but he was a man of like passions with us;
though his prayers were effectual, yet he was, as every believer is, indebted to grace. When we have received a high assistance, yet still we
are unprofitable servants, Luke xvii. 10; when we reflect upon the
common frailty, We may say so in words of truth, as well as in words
of sobriety and humility;`Οὐ ταπεινοφροσύνῃ μόνον ἀλλ᾽ εὐγνωμοσύνῃ.,—Chrysosiom, in locum.
at first, when God taketh us to mercy, we
are like other men; was not Esau Jacob's brother? Mal. i. 2; in their
persons, and, as they were men, there was no difference. God could
love nothing in Jacob above Esau but his own grace;`Non aliud in Jacobo dilexit, quam suam misericordiam.,—August. so, if we be
preferred above other believers it is out of mere grace; if, from their
shoulders upward, they be higher than other saints, it is the Lord's choice, not their own worth. Elijah was like us, and Elijah's widow
was like other widows: Luke iv. 25, 26, `There were many widows
in Israel, but he was sent to none save the Sareptan., God hath mercy on whom he will have mercy; if thou dost excel, who hath
made thee to differ?
Obs. 6. Where the heart is upright, our infirmities shall not hinder
our prayers. Elijah was a man of like passions, yet he prayed, and it
rained not; imitate his faith and earnestness, and your infirmities will
be no impediment: 2 Chron. xxx. 19, `The Lord pardoned them that
had prepared their hearts to seek the Lord, though they were not
legally clean. Christ, when he came into the gardens, saith he
would eat the honey with the honeycomb, Cant. v., accept their duties,
though not severed from the wax, from weakness and imperfection,
and drink his wine mingled with milk, that is, allayed with a milder
and less generous liquor. Under the law, `the high-priest was to bear
away the iniquity of their holy things, Exod. xxviii. 38; so Jesus
Christ doeth away the weakness of our services. Those that do not
allow their infirmities may pray with hope of success. God knoweth
the voice of the Spirit; our fleshly desires meet with pardon, and our
spiritual with acceptance.
Obs. 7. From that he prayed earnestly, or prayed in prayer. This
is our duty, to pray in prayer. Not only to say a prayer, but to pray
a prayer: Rom. viii. 26, `We pray, and the Spirit maketh intercession for us with sighs and groans that cannot be uttered;, that is, we
pray, and the Spirit prayeth in our prayers. When the tongue prayeth
alone it is but an empty ring; we often mistake lungs and sighs for
grace, and the agitation of the bodily spirits for the impressions of
the Holy Ghost;`Quibus arteriis opus est, si pro sono audiantur.,—Tertul. de Orat.
Dom. many work themselves into a great heat and vehemency by the contention of speech, and that is all; the voice, that is
heard on high are the groans of the soul. Well, then, pray in prayer,
make you all your prayers and supplications in the Spirit, Eph. vi. 16.
Let not the heart be wandering while the lips are praying; lip-labour
doth no more than a breathing instrument, make a loud noise; the
essence of prayer lieth in the ascension of the mind.`Ἀνάβασις τοῦ νοῦ πρὸς θεὸν.,—Damascen. Orthod. Fid., lib. iii.
Obs. 8. It is sometimes lawful to imprecate the vengeance of God
upon the wicked. Elias prayed that it might not rain, out of a zeal
of God's glory, and detestation of their idolatry. I confess here we
must be cautious; imprecations in scripture were often uttered with a
prophetic spirit, and by special impulse and intimation from God.
Elijah's act must not be imitated without Elijah's spirit and warrant.
The apostles, out of a preposterous imitation of another act of Elias, `called for fire from heaven, Luke ix., whereupon Christ checketh them:
`Ye know not what spirit ye are of., There may be distempered
heats of revenge, strange wildfire that was never kindled upon God's hearth. To direct you in this case of imprecation, I shall lay down
some propositions. (1.) There is a great deal of difference between
public and private cases. In all private cases it is the glory of our
religion to bless them that curse us, to pray for them that despitefully
use us; so we learn of the great author of our profession, `he was
numbered among transgressors, and he made intercession for transgressors, Isa.
liii. 12. It is a prophecy of that prayer which Christ
uttered upon the cross for his persecutors, `Father, forgive them, for they know not what they do;, his heart was full of love when theirs
was full of spite; and truly the followers of the Lamb should not be
of a wolfish spirit; we should be ready to forgive all private and personal wrongs; but in public cases, wherein divine or human right is
interverted and disturbed, we may desire God to relieve oppressed innocence, to
`wound the hairy scalp of evil-doers, &c. (2.) In public
cases we must not desire revenge directly and formally; so our prayers
must respect the vindication of God's glory, and the avenging of our
own case only as it doth collaterally and by consequence follow there
upon: Ps. cxv., `Not to us, not to us, but to thy name give glory;, that
is, not for our revenge, or to satisfy our lusts, but to repair the esteem
of thy mercy and truth. The mainspring and sway upon the spirit
should be a zeal for the divine glory. The whole 83d Psalm is full of
imprecations, but it is concluded thus, ver. 18, `That men may know
that thou, whose name alone is Jehovah, art the most high over all
the earth., The vindication of God's honour and ways is the main aim
of their requests. (3.) God's people do not desire vengeance against
particular persons absolutely, but in the general against the enemies
of the church, and expressly against such as are known to God to
be perverse and implacable. (4.) Their ordinary prayers are against
the plots rather than the persons of their enemies; diligunt in inimico
naturam, non vitium—they can love the nature, though they hate
the sin.
Obs. 9. God may continue judgments, especially that of
unseasonable weather, for a long time. In Elijah's time, for three years and
six months the heavens were as brass and the earth as iron; this may serve to
calm our froward spirits, that are apt to murmur against providence when we have not seasons to our mind. Oh! think how it
was with Israel when it rained not in three years and more, and fear
him that can stop `the bottles of heaven, Job xxxviii. 37, and stay
the clouds from giving out their influences: fruitful seasons are at his
disposal; see Jer. v. 24. Second causes do not work by chance, can
not work at pleasure. This is the bridle which God hath upon the
world; the ordering of the weather is one of the most visible testimonies of his power and goodness.
Obs. 10. Lastly, observe how sad it is for any to provoke the
prophets of the Lord to pray against them. The grieving of Elijah's spirit cost Israel dear. There is much in their messages, and there
is as much in their solemn prayers. We may often observe in the
history of the Old Testament, when God had a mind to destroy a
people, he commanded his prophets silence. If their silence be a sad
omen, what are their imprecations? When Zacharias's blood was shed,
he said, `the Lord requite it, which prayer cost them the miseries of
Babylon, and his blood was not fully revenged till their utter ruin;
compare Mat. xxiii. 35, 36, with 2 Chron. xxiv. 21. Certainly, though
there be little in such prayers as are but the effusions of revenge or
distempered heat, yet when by your sin and insolence you give them
cause to pray against you, their complaints are the sad presages of an
ensuing judgment.
Ver. 18. And he prayed again, and the heaven gave rain, and the
earth brought forth her fruit.
He prayed again; that is, in another strain, not by way of imprecation, but supplication, which last is, recorded in the word, 1 Kings
xviii. 42, `He cast himself upon the earth, and put his face between
his knees, which was an action of most humble and fervent prayer,
by means whereof God had determined to bestow a blessing.
And the heaven gave rain; that is, the air and clouds, as
πέτεινα οὐρανοῦ, `the fowls of heaven, are by us translated `the fowls of the
air, Mat. vi. 26; so Deut. xi. 17, if `the Lord's anger be kindled
against them, he can shut up the heavens that there be no rain, that
is, the clouds. So in that climax, Hosea ii. 21, 22, `I will hear the
heavens, and they shall hear the earth, &c., the heavens for clouds.
And the earth brought forth her fruit.—All causes depend upon
one another, and the highest on God; before this rain there was a
great famine through the drought.
From hence observe these points:—
Obs. 1. That when God meaneth to bestow blessings, he stirreth
up the hearts of the people to pray for them. God that decreeth the
end, decreeth the means: Ezek. xxxvi. 37, `I will yet for this be
inquired of by the house of Israel to do it for them:, so Jer. xxix.
12, `Then shall ye call upon me, and ye shall go and pray unto me,
and I will hearken to you., When the time of deliverance was come,
God would have them sue it out by prayer. Well, then, look upon
the effusion of the spirit of supplications as a happy presage; it is
the first intimation and token for good of approaching mercy, like the
chirping of birds before the spring.
Obs. 2. Though we are sure of the accomplishment of a blessing,
yet we must not give over prayer. Elias had foretold rain, yet when
he seemed to hear the sound of it he falls a-praying. Daniel had
understood by books that the date of days was expired, therefore is he
so earnest, Dan. ix. 1-3. When Christ had intimated his coming, `Behold, I come quickly, the church taketh hold of that advantage,
`Even so, Lord Jesus, come quickly, Rev. xxii. latter end. It
showeth that it is an ill confidence that maketh us to neglect means.
God's children are never more diligent and free in their endeavours
than when confident of a blessing; hope is industrious, and draweth
to action.
Obs. 3. Prayer is a good remedy in the most desperate cases, and
when you are lost to all other hopes, you are not lost to the hopes of
prayer. Though there had been three years, drought, yet he prayed
till he brought down sweet showers. One said of the prayers of
Luther, Non dubito quin multum subsidii ad desperatam hanc
causam comitiorum preces illius allaturae sunt—that he was confident
the business had some life in it, because Luther prayed. Well, then,
continue prayer with some hope, though the heaven be as brass, and
the earth as iron. When the case is desperate the Lord is wont to come
in; he sendeth Moses when the bricks were doubled.
Obs. 4. The efficacy of prayer is very great. Elias seemed to have
the key of heaven, to open it and shut it at pleasure. Nothing hath
wrought such wonderful effects in the world as prayer: it made the
sun stand still at Joshua's request, Josh. x. 13; yea, to go backwards thus many degrees when Hezekiah prayed, Isa. xxxviii. 8. It
brought fire out of heaven when Elias prayed, 2 Kings i. 10. Nay, it brought
angels out of heaven when Elisha prayed, 2 Kings vi. 17. Nay, God himself will seem to yield to the importunity and force of
prayer, Gen. xxxii. 24, 25; in this wrestling he will be overcome.
Certainly they that neglect prayer do not only neglect the sweetest way of
converse with God, but the most forcible way of prevailing with him.
Obs. 5. From that the heaven gave rain, and the earth brought
forth her fruit. That there is a mutual dependence and subordination between all second causes. The creatures are serviceable to one
another by mutual ministries and supplies; the earth is cherished by
the heat of the stars, moistened by the water, and by the temperament
of both made fruitful, and so sendeth forth innumerable plants for the
comfort and use of living creatures, and living creatures are for the
supply of man. It is wonderful to consider the subordination of all
causes, and the proportion they bear to one another: the heavens
work upon the elements, the elements upon the earth, and the earth
yieldeth fruits for the use of man. The prophet taketh notice of this
admirable gradation, Hosea ii. 21, 22, `I will hear the heavens, and
the heavens shall hear the earth, and the earth shall hear the corn,
and the wine, and the oil; and the corn and the wine and the oil shall
hear Jezreel., We look for the supplies of corn, wine, and oil; but they
can do nothing without clouds, and the clouds can do nothing without
stars, and the stars can do nothing without God. The creatures are
beholden to one another, and all to God. In the order of the world
there is an excellent knot and chain of causes by which all things
hang together, that so they may lead up the soul to the Lord.
Ver. 19, 20. Brethren^ if any of you do err from the truth, and one
convert him; let him know that he which converteth a sinner from the
error of his way shall save a soul from death, and shall hide a
multitude of sins.
Here, from prayer, the apostle diverteth to another Christian office,
and that is admonition, wherein the work is propounded—turning a
sinner from the error of his way. A double fruit is annexed; we
shall be instruments in their conversion and pardon. Some do
conceive that this is an apology for the whole epistle; rather it may
be referred to the immediate context, for the apostle is treating of
those acts of Christian charity and relief that we owe to one another,
visiting the sick, praying for the distressed, and now of reclaiming
the erroneous.
If any of you; that is, of your nation, or rather society; for he
supposeth them already gained to the knowledge of the truth.
Do err from the truth,
πλανηθῆ ἀπὸ τῆς ἀληθείας.—He understandeth
errors both in faith and manners. The word chiefly implieth errors
in the faith; but in the next verse he speaketh of `a sinner, and of `covering a multitude of sins;, which phrases imply errors of life,
and so both must be understood. By truth he understandeth the rule
of the gospel, whether condemning errors in judgment or indirect
practices. Thus, concerning the first, it is said of Hymeneus and
Philetus, 2 Tim. ii. 18, that `they erred concerning the truth, saying,
the resurrection is past., So concerning the second, it is said of Peter,
Gal. ii. 14, `That he walked not with a right foot according to the truth of the gospel;, and the apostle John speaketh often of `walking
in the truth;,That the gospel is eminently called truth, see Grotius
in locum. that is, according to that rule and order which the
gospel prescribeth.
And one convert him.—To convert a sinner properly is God's
work. He turneth us: `We are his workmanship in Christ Jesus, Eph. ii. 10. Yet
it is ascribed to man, to the ministers and instruments of conversion, as Acts
xxvi. 18, `To turn them from Satan to the living God, because they use such
means and helps by which God conveyeth a blessing. We plant and water, and `God
giveth the increase, 1 Cor. iii. 5. Mark, he saith, and one convert him; he
doth not limit it to the minister only. Acts of spiritual charity belong to the
care of all believers. Wherever there is true grace it will be assimilating:
Luke xxii. 32, `Being converted, strengthen thy brethren.,
Let him know, γινωσκέτω. Some read
γιγνώσκετε,
know, but to
the same effect.
That he which converteth a sinner; that is an instrument in God's hand, by contributing the help and counsel of his prayers and
endeavours.
Shall save a soul.—Some expound it of the soul of the admonisher,
his own soul; but more properly it is understood of the soul of him
that is converted; and save, that is, be an instrument of his salvation. Words proper to the supreme cause are often ascribed to the
instrument. So Rom. xi. 14, `That I may save them that are my
own flesh, &c. So 1 Tim. iv, 16, `Thou shalt save thyself, and them
that hear thee., And a soul, that is the person. The principal part
is specified; which being saved, the body also is saved. So 1 Peter
i. 9, `Ye shall receive the end of your faith, the salvation of your souls., So
James i. 21, `Which is able to save your souls.,
From death.—Eternal death, which hath no power on the converted, Rev. xx. 6, and from many corrections in this life. In the
whole clause there is an argument. This was Christ's work; to save
souls from death, he himself died to procure it; and shall not we contribute a few endeavours? &c.
And shall hide a multitude of sins.—God's act is again ascribed to
the instrument. The sense is, he shall be a means of hiding the sins
of an erring brother. I confess there is some difference about rendering the sense of this phrase. Brugensis applieth it to the person
converting, he shall cover a multitude of his own sins. His reason is
taken from a parallel place of Peter, 1 Peter iv. 8, where it is said, `Have fervent charity among yourselves, for charity shall cover a multitude of sins.,
Which place, together with this, he applieth
to the merit of charity before God. But to this I reply—(1.) That the doctrine
itself is false. Charity is indeed a sign and argument of the forgiveness of our sins, but not a cause. To pardon others giveth us the
greater confidence and assurance of our own pardon, Mat. vi. 14. (2.)
That it is uncertain whether that expression in Peter, and this in
James, have the same aim and tendency; yea, there are strong reasons to the contrary. (3.) Suppose that these places are parallel, yet
that place in Peter doth not speak of covering sins before God, but
amongst men; and not of the covering of the sins of the charitable person, but of the person to whom charity is exercised. For that sentence is taken out of Prov. x. 12,
`Hatred stirreth up strifes, but love
covereth all sins;, that is, concealeth and burieth the faults of a
neighbour, which cannot but reductively, and by remote consequences,
be applied to the business of justification. I confess some apply this
passage of James the same way, `shall cover a multitude of sins;,
that is, say they, by brotherly admonitions shall seek to prevent or
hide their infirmities; whereas those that hate their brethren do not
desire to admonish them, but to divulge their sins, to their discredit
and infamy. But to me the clause seemeth to be of another use; for
it is ranked among spiritual benefits, and urged, not by way of duty,
but motive; first shall save a soul, and then shall cover, &c. Therefore I suppose it implieth the act of justification, which is elsewhere
expressed by `covering of sins, Ps. xxxii. 1. And he meaneth the sins
of the converted person, which we are said to cover, when, as instruments, by our admonitions, we reclaim the erroneous person, and bring
him to repentance. And mark, it is said, `a multitude of sins, for
two reasons:—(1.) To take off discouragement. Though they be very
bad, neglect not to admonish and reclaim them. Seasonable admonition may be a means to cover a multitude, &c. (2.) To imply the
contagion and spreading of this leaven. One error and sin begetteth
another, as circles do in the water; and he that beginneth to wander
goeth farther.
Observe hence:—
Obs. 1. Brethren may err from the truth. The apostle saith, `Brethren, if any of you do err.,
There is no saint recorded in the word of
God, but his failings and errors are recorded. In the visible church
there may be errors; none doubteth but God's children, the elect, may
be sometimes led aside, not totally, not finally, and very hardly, into
gross errors: Mat. xxiv. 24, `Insomuch as, if it were possible, they
would deceive the very elect;, it is not possible totally, because of the
infallible predestination and efficacious protection of God.It is said, Job xii. 16, `The deceiver and the deceived are his., He ordereth the
persons who shall deceive, and who be deceived. It is true,
they may die in a lesser error, such as is consistent with faith and salvation, but otherwise they are under the conduct of God's Holy Spirit,
that fundamentally they cannot err, or finally. Well, then, the best
had need be cautious. Christ saith to his own disciples, Mat. xxiv.
4, `Take heed that no man deceive you., Error is taking and catching, of a marvellous compliance with our natural thoughts; for aught
that is in us, we should soon miscarry. There is no ill opinion can be
represented to us, but the seeds of it are in our own souls. Again, be
not scandalised when you see stars of the first magnitude to leave their
orb and station, and glorious luminaries to fall from heaven like
lightning. God's own children may err, and dangerously for a while. Junius before conversion was an atheist.
Obs. 2. We are not only to take care of our salvation, but the salvation of others. The apostle saith,
`If any man of you, &c. God
hath made us guardians of one another. It was a speech savouring of
Cain's rudeness and profaneness, `Am I my brother's keeper?, As God
hath set conscience to watch over the inward man, so for the conversation, he hath set Christians to watch over one another: Heb. iii. 12,
`Take
heed, brethren, lest there be in any of you, &c., not only in yourselves,
but in any of you. So Heb. xii. 15, 16, `Looking diligently, lest any
man fail of the grace of God, and lest any root of bitterness springing
up trouble you, and many be defiled., There must be a constant
watch kept, as over our own hearts, so over the societies wherein we
are engaged. Members must be careful one of another; this is the
communion between saints. (1.) It reproveth our neglect of this duty.
Straying would have been much prevented if we had been watchful, or
did we, in a Christian manner, reason together with each other; what
comfort and establishment might we receive from one another's faith
and gifts! As no man is born for himself, so no man is born anew for
himself. We often converse together as men, but not as Christians.
We should παραξύνειν, Heb. x. 24, `quicken one another;, be as goads
in each others, sides, &c. (2.) It showeth what a heinous sin it is in
them that watch over each's hurt; as the dragon for the man child,
Rev. xii. 4, or as angry Herod sought to destroy the babes of Bethlehem,
or a nipping March wind the early blossoms of the spring, so they nip
and discourage the infancy and first buddings of grace by censure, reproach, carnal suggestions, and put stumbling-blocks in the way of
young converts, and so destroy Christianity in the birth. Usually thus
it is, when men begin to look after the ways of God, profane men make
them objects of their scorn and contempt, and fanatical men lie in wait
with sleight and crafty enterprise to deceive them. If to save a soul be
a duty, certainly to seduce a soul is a dangerous sin. Such men .are
devilised, factors for hell, and agents for the kingdom of darkness.
Satan goeth to and fro, and so do they. It is dangerous to partake of
other men's sins, to draw that guilt upon your own head; you had need
be established in that way which you propagate and promote with a
zealous industry; you had need, I say, have high assurance of the truth
of it. But usually in them that propagate errors there may be observed
either a blind and rash zeal, or a corrupt aim usually. `With feigned
words they make merchandise of you, 2 Peter ii. 3, and propagate their
opinion with heat and earnestness, that they may promote their own gain.
Obs. 3. From that if any do err. If but one, there is none so base
and contemptible in the church but the care of their safety belongeth
to all. One root of bitterness defileth many; both in point of infection
and scandal we are all concerned; one spark may occasion a great
burning. As Arius; an inconsiderable spark at first kindled such a
flame as burned in all parts of the world: `Take the little foxes, Cant.
ii. 15. It is good with a wise foresight to watch the first appearances
of sin and error in a congregation. It presseth us also to be careful
of the meanest in the communion of saints. Some think they are too
high in birth and parts for that social commerce and intercourse that
should be between member and member in the body of Christ. Andronicus and Junia, two poor prisoners, were of great note in the
churches, Rom. xvi.
Obs. 4. From that and one convert him. The expression is indefinite, not as limiting it to the officers of the church, though it be chiefly
their work. Besides the public exhortations of ministers, private
Christians should mutually confer for comfort and edification. I say private Christians not only
may, but must keep up a Christian
communion among themselves: Heb. iii. 13, `Exhort one another while
it is called to-day., They are mutually to stir up one another by
speeches that tend to discover sin, to prevent hardness of heart and
apostasy. God hath severally dispensed his gifts, that we might
mutually be beholding to one another. Therefore the apostle calleth
it, 1 Peter iv. 10, `the dispensation of the manifold grace of God., Now every one should cast in his lot, according to his gifts and
experiences; as the wicked said one to another, Prov. i. 14, `Cast in your
lot among us, &c.
Obs. 5. From that convert him; that is, reduce him from his error.
Among other acts of Christian communion this is one of the chiefest,
to reduce those that are gone astray. We must not only exhort, but
reclaim; it is a duty we owe to our neighbour's beast: Deut. xxii. 4, `Thou shalt not see thy neighbour's ox or ass fall down by the way,
but thou shalt help them., Say, it is said, Exod. xxiii. 4, `If thou meet
thine enemy's ox or ass going astray, thou shalt bring him back
again., Mark, in both places, if the beasts were either fallen or
strayed, much more if your neighbour himself be fallen by sin, or
strayed by error, it is charity to help and reduce him. Hath God a
care of oxen or asses? If we suffer sin upon them, we may suffer
for their sin. Though it be an unthankful office, yet it must not be
declined; usually carnal respects sway us, and we are loath to do that
which is displeasant. Well, then, if it be our duty to admonish, it is
your duty to `suffer the words of exhortation, to bear a reproof
patiently, otherwise you oppose your own salvation. Error is touchy;
carnal affections are loath to have the judgment informed; they take
away the light of reason, and leave us only the pride of reason; therefore none so angry as they that are seduced into an opinion by interest,
their sore must not be touched. Usually conviction and reproof beget
hatred: `Am I become your enemy because I tell you the truth?,
Gal. iv. 16. Truth is a good mother, but it begetteth a bad daughter,
contempt and hatred. Oh! this should not be so. David counted
the smiting of the righteous `a chief oil, Ps. cxli. 5; faithful reproof
and counsel is like a sword anointed with balsam, that woundeth and
healeth at the same time.
Obs. 6. Again from that convert him. He doth not say
destroy
him; the work of Christians is not presently to accuse and condemn,
but to counsel and convert an erroneous person. To call for fire from
heaven presently argueth some hastiness and impatiency of revenge;
first burn them in the fire of love. Before any rigorous course be
taken, we must use all due means of information; the worst cause
always is the most bloody. It is the guise of heretics to `go in
the way of Cain, Jude 11. It is tyranny in the Papists to punish every
scruple; if a doubt be proposed, though in confession, it cannot be
expiated with less than a rack, or the torments of an inquisition.
It was Tertullian's complaint of the heathens, Ex officina carniftcum
solvunt argumenta—the Christians disputed for their religion, and
they had their answer from the hangman. So Ambrose observeth,
Quos sermonibus non possunt decipere, gladiis clamant feriendos.
False religions brook no contradiction; and what is wanting in argument is made up in force; and therefore are erroneous ways fell and
cruel. No compulsive force should be used before there be care had
for better information, and resolving the doubting conscience, as long
as there appeareth a desire to be informed, and meek endeavours after
satisfaction. Paul is for two or three admonitions before a church
censure, Titus iii. 10. They are cruel hangmen, not divines, saith Pareus, that care not to save a soul from death, but presently to
deliver it up to the devil, to the stake, to the sword.
Obs. 7. From that let him know. To quicken ourselves in a good
work, it is good we should actually consider the dignity and benefits
of it; γιγνωσκέτω, let him consider what a high honour it is to have
a hand in such a work. So the apostle presseth to patience upon this
ground, Rom. v. 3, `Knowing that tribulation worketh experience.,
So to sincerity, Col. iii. 23, 24, `Knowing that of the Lord ye shall
receive the reward of inheritance., Well, then, learn this wisdom in
case of deadness and opposition of spirit, act your thoughts upon the
worth of your duties and the success of them. Man's strength lieth in
his discourse and reason, and there is no such relief to the soul as that
which cometh by seasonable thoughts; Whom do I serve? the Lord?
Can any labour undertaken for his sake be in vain? &c.
Obs. 8. From that, he which converteth a sinner from the error of
his way. Before it was expressed by `erring from the truth, and now
by the `error of his way., You may note that errors in doctrine
usually end in sins of life and practice: Jude 8, `Filthy dreamers,
defiling the flesh., First men dream, and then defile themselves.
We often see that impurity of religion is joined with uncleanness of
body, and spiritual fornication punished with corporal: Hosea iv.
12, 13, `They have gone a-whoring from their God, therefore their
daughters shall commit whoredom., Austin saith, Anima quae fornicata
est a Deo casta esse non potest,Aug. adversus Julian., lib. iv. that those cannot be chaste that go
a-whoring from God. Truth aweth the soul, and a right belief guideth
the conversation: unbelief is the mother of sin, and misbelief the
nurse of it. In error there is a sinful confederacy between the rational
and sensual part, and so carnal affections are gratified with carnal
doctrines. The spirit or upper part of the soul gratifieth the flesh or
lower faculties, and therefore the convictive power of the word is said
to `distinguish between fleshQu. `soul,?—ED. and spirit, Heb. iv. 12, between carnal
affection and those crafty pretences and excuses by which it is palliated.
Obs. 9. From that shall save. Man under God hath this honour, to
be a saviour. We are
σύνεργοι Θεοῦ, `workers together with God, 2
Cor. vi. 1. He is pleased to take us into a fellowship of his own work,
and to cast the glory of his grace upon our endeavours. It is a high
honour which the Lord doth us; we should learn to turn it back again
to God, to whom alone it is due: 1 Cor. xv. 10, `I laboured more abundantly than they all; yet not I, but the grace of God that was with
me;, Luke xix. 16, `Thy pound hath gained ten pounds;, not my
industry, but thy pound: so Gal. ii. 20, `I live; yet not I, but Christ
liveth in me., When God shall put the glory of his own work upon
the head of the creature, certainly they have great cause to lay the
crown of their excellency at the feet of the Lord; and when the honour of the supreme cause is put upon the instrument, the instrument may well ascribe all to the efficacy of the supreme cause. Such
is the grace of God, that when thou hast used the means, he will
reckon it to thy score: `Thou hast gained thy brother, Mat, xviii. 15.
A man loseth. nothing by being employed in God's service. Oh! let
us strive and take pains in this work: Paul would be anything that
he might gain some, 1 Cor. ix. 19-21. It serveth also for direction to
Christians; you must not neglect the means, God giveth them the
terms proper to the supreme cause. God saith to his interpreter, Job
xxxiii. 24, `Deliver him from going down into the pit, &c. So the
apostles and the ministers of the gospel that were to preach to
Idumaea for the conversion of the elect there are called saviours:
Obad. 21, `And saviours shall come from Mount Sion to judge the
mount of Esau., It is notable, that though the work of conversion be
properly the Lord's, yet it is sometimes ascribed to ourselves, to show
that we must not be negligent; sometimes to the ministers and
instruments, to show that we must not contemn their help; sometimes
to God, that we may not be self-confident or unthankful.
Obs. 10. From that soul. Salvation is principally of the soul; the
body hath its share: `This vile body, shall be a `glorious body, Phil,
iii. 21. But the soul is first possessed of glory, and is the chief
receptacle of it, as it is of grace for the present; see 1 Peter i. 9.
Well, then, it teacheth us not to look for a carnal heaven, a Turkish
paradise, or a place of ease and sensitive pleasure. This is the heaven
of heaven, that the soul shall be filled up with God, shall understand
God, love God, and be satisfied with his presence. Complete knowledge, complete love and union with Christ, are the things that
Christians should look after. And it teacheth us to keep our souls
pure: `Fleshly lusts war against the soul, 1 Peter ii. 11, not only
against the present welfare of it. but your future hopes. It also
comforteth the children of God; whatever their estate be it shall go
well with their souls.
Obs. 11. From that from death. Errors are mortal and deadly to
the spirit. The wages of every sin is death, especially of sin countenanced by error, for then there is a conspiracy of the whole soul
against God. The apostle Peter calleth heresies
αἱρέσεις ἀπωλείας, `damnable heresies,
or, as it is in the. original, `heresies of destruction., I confess some heresies are more damnable and destructive than
others, but all do in their nature tend to damnation. The way of
truth is alone the way of life: some heresies there are which by no
means can consist with salvation for eternal life, such as are errors in
fundamentals, joined with an obstinacy and reluctation against the
light, which is the proper badge of a heretic that is in a state of
damnation. Well, then, let us take heed how we dally with errors;
there is death in them: would a man play with his own damnation?
Usually in matters of opinion we are the more careless, because there
is less remorse of conscience, for the light by which it should judge is
perverted, and because foul acts have more of turpitude and filthiness
in them in men's eyes, and occasion more shame from without; but
errors are as dangerous; a man that huggeth them huggeth his own
death. Besides it confuteth them that say there is salvation in any way, so we be of good life: they say some opinions are more compendious
ways to salvation, but all are ways; so some Libertines, and some of
the Arminians in Holland, as Caspar Barlaeus, Adolphus Venator, and
others. The Socinians also say that a man of any persuasion may be
saved, if he doth not walk contrary to his light. At the Council of
Trent, the salvation of the heathens by the power of nature without
Christ was much talked of. The divines of Collen set forth a book
De Salute Aristotelis, of the salvation of Aristotle the heathen. But
the scripture speaketh but of `one faith, Eph. iv. 5, and that all the
nations should be brought to God by `this gospel, Mat. xxiv. 14.
That you may conceive of this matter more distinctly, I shall lay
down a few propositions. (1.) None can be saved without Christ,
there is `no other foundation, 1 Cor. iii. 11, that is, of hope and
comfort; `No other name under heaven, &c., Acts iv. 12; `I am the
way, John xiv. 6. Therefore the Papists are grossly deceived that say
the Gentiles could be saved by the law of nature, as Maldonate
asserteth on Mat. xi. 21. (2.) None can be saved by Christ but they
that know him and believe in him: John xvii. 3. `This is life eternal,
to know thee, &c. Adolphus Venator said a man might be saved by
Christ without so much as a historical knowledge of him; Acosta`Vix satis mirari possum quid praeceptoribus quibusdam scholasticis, viris certe
gravibus nostri saeculi, in mentem venerit, ut nunc quoque temporis, post tam diu revelatum Christum, sine Christi notitia salutem cuiquam
aeternam contingere posse confirment.,—Acosta, de Procuranda Indorum Salute, lib. v. cap. 3.
complaineth of the like tenet held by some of the schoolmen. But
in the word we know of no salvation but by believing in Christ: John
iii. 17, that `as many as believed in him, &c. (3.) We must
believe in Christ according to the tenor of the scriptures, that is the
rule of faith without which it is vain, 1 Cor. xv. 14; John vii. 38.
The apostle everywhere speaketh against those that do
ἑτεροδιδασκαλεῖν, otherwise-gospel it, and teach another doctrine, Gal. i. 6-8; 1
Tim. vi. 3; 1 Tim. i. 3; therefore they are deceived that say Christ
will not regard how you believe, but how you live, and put all upon
good life. (4.) Lesser differences in and about the doctrine of the
scriptures, though consistent with the main tenor of salvation, yet, if
held up out of by-ends, or against conscience, are damnable. Circumcision and uncircumcision is nothing to. the new creature, yet to be of
either of these against conscience is a matter of sad consequence; for
then a lesser opinion is in the same rank with a known sin, as being
deliberately maintained against light. Consider, then, how much it
concerneth you to be right in judgment and profession, for though the
error be not damnable in itself, it may be so by circumstance, reluctation against light being so inconsistent with grace , for there cannot
be a greater argument of an unsubdued will than to stand out against
conviction out of secular respects; this is to `love darkness more than
light, John iii. 19, and to prefer present conveniences before those
glorious recompenses which religion propoundeth; and how inconsistent that is with faith or true grace, Christ showeth in those
passages, John v. 44, and John xii. 43. I know men usually plead
there may be salvation as long as the error is not fundamental. Ay!
but be the error never so small, the danger is great in walking against light: `As many as are perfect must be thus minded, Phil. iii. 15;
that is, walk up to the height of their light and principles; and
though in some cases profession may be forborne, and we may `have
faith to ourselves., Rom. xiv. 22, yet not in times of public contest,
and when we are solemnly called to give witness to truths; and therefore be not deceived with that pretence that there may be salvation in
that way which you practise. As oneDespaigne's New Observations on the Creed. argueth well, suppose you
could be saved in that way which you acknowledge to be erroneous,
yet how can it stand with love, to be guilty of such horrible contempt
and ingratitude, as to be content that God may be dishonoured provided that we may be saved? (5.) Gross negligence, or not taking
pains to know better, is equivalent to reluctation or standing out
against light.`Crassa negligentia dolus est.,—Regula Juristarum. There is deceit in laziness or affected ignorance; men
will not know that which they have a mind to hate; it argueth a secret
fear and suspicion of the truth; men are loath to follow it too close, lest
it cross their lusts and interests: John iii. 20, `They will not come to
the light, lest their deeds be reproved;, so 2 Peter iii. 5, `They are willingly ignorant.,
Those that can please themselves in the ignorance of
any truth, err not only in their minds but hearts; it is the practice of
God's people to be always searching, Ps. i. 2; Rom. xii. 2; we should
not only do what we know, but search that we may know more. (6.)
Those that live and die in a lesser error about faith or worship,
are saved with much difficulty, 1 Cor. iii. 13. The apostle speaketh
of chaff and hay built on the golden foundation, and he saith that he
that so doth, `shall be saved as by fire;, he loseth much of his comfort and peace, is much scorched in spirit, and kept in a more dark,
cold, and doubtful way.
Obs. 12. From that and shall hide. Justification consisteth in the
covering of our sins. It is removed out of God's sight, and the sight
of our own consciences, chiefly out of God's sight. God cannot choose
but see it as omniscient, hate it as holy, but he will not punish it as
just, having received satisfaction in Christ: peccata sic velantur ut in
judicio non revelentur—sins are so hidden that they shall not be
brought into judgment, nor hurt us when they do not please us. Such
like notions are elsewhere used: Ps. xxii. 1, `Blessed is the man whose
sin is covered., It is an allusion to the covering of the dung of the
Israelites. In their march they were to have a paddle tied to their weapon, that
when they went aside to ease themselves, they might dig therewith, and cover
that which came from them, that God might see no unclean thing among them; Deut.
xxiii. 13, 14. So this excrement is covered, and the unsavoury filthiness removed out of the
nostrils of justice. Suitable expressions are those of `remembering
our sins no more, Isa. xliii. 25, and `casting them behind his
back, Isa. xxxviii. 17. God will remove them out of the sight of
his justice. They are in their own nature clamorous for revenge, and
earnest inducements to wrath; but God will take no notice of them.
There are yet higher forms of expression, of `removing them as far as
the east is `from the west, Ps. ciii. 12, which chiefly respects the feeling of our consciences. We dread them, and God will set them at distance enough. So of `casting them into the depths of the sea,
Micah vii. 18. That which is in the depths of the sea is lost and for
gotten for ever. The ocean is never like to be drained or dried up.
All these words doth the Lord use to persuade us that sins once pardoned are as if they were never committed. Men
forgive, but not
easily forget; if the wound be cured, the scar remaineth. But God
accepteth as if there were no breach.
Obs. 13. From that a multitude of sins. Many sins do not hinder
our pardon or conversion. God's `free gift is of many offences unto
justification, Rom. v. 16; and it is said, Isa. lv. 7, `He will multiply
to pardon., For these six thousand years God hath been multiplying
pardons, and yet free grace is not tired and grown weary. The creatures owe a great debt to justice, but we have an able surety; there is
no want of mercy in the creditor, nor of sufficiency in the surety. It
is a folly to think that an emperor's revenue will not pay a beggar's debt. Christ hath undertook to satisfy, and he hath money enough
to pay. We are of limited dispositions, and therefore straiten the
abundance of grace in our thoughts. But God is not as man, Hosea
xi. 9. The master can forgive talents when the servant would not
forgive pence; and ten thousand talents, when we grudge at a hundred pence, Mat. xviii. 24, with 28. Mercy is a treasure that cannot
easily be spent. We have many sins, but God hath many mercies: `According to the multitude of thy compassions, Ps. li. 2. When
conscience is bowed down with a load of guilt, we may say, as Esau, `Hast thou but one blessing,
O my father?, Certainly mercy is an
ocean that is ever full, and ever flowing. The saints carry loads of
experiences with them to heaven. Free grace can show you largo
accounts and a long bill, cancelled by the blood of Christ. The Lord
interest you in this abundant mercy, through the blood of Christ and
the sanctification of the Spirit! Amen.
THE END OF VOL. IV.