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SHERATON 
MEMORIAL  LIBRARY 

EASTER,  1906 


THE 


WORKS  OF  THOMAS  MANTON,  D.D. 


VOL.  IV. 


COUNCIL  OF  PUBLICATION. 


W.  LINDSAY  ALEXANDER,  D.D.,  Professor  of  Theology,  Congregational 
Union,  Edinburgh. 

JAMES  BEGG,  D.D.,  Minister  of  Newington  Free  Church,  Edinburgh. 

THOMAS  J.   CRAWFORD,  D.D.,  S.T.P.,  Professor  of  Divinity,   University, 
Edinburgh. 

D.  T.  K.  DRUMMOND,  M.A.,  Minister  of  St  Thomas's  Episcopal  Church, 
Edinburgh. 

WILLIAM  H.  GOOLD,  D.D.,  Professor  of  Biblical  Literature  and  Church 
History,  Reformed  Presbyterian  Church,  Edinburgh. 

ANDREW  THOMSON,  D.D.,  Minister  of  Broughton  Place  United  Presby 
terian  Church,  Edinburgh. 


«£bitor. 
REV.  THOMAS  SMITH,  D.D.,  EDINBURGH. 


THE  COMPLETE   WORKS 


OF 


THOMAS  MANTON,  D.D 


VOLUME  IV. 

CONTAINING 

A  PRACTICAL  COMMENTARY,  OR  AN  EXPOSITION,  WITH 
NOTES,  ON  THE  EPISTLE  OF  JAMES. 


LONDON: 
JAMES  NISBET  &  CO.,  21  BERNERS   STREET. 

1871. 


CONTENTS. 


A  PRACTICAL  COMMENTARY;  OR,  AN  EXPOSITION  WITH  NOTES,  ON 
THE  EPISTLE  OF  JAMES — 

Epistle  Dedicatory       .  .             .             .             .             .3 

Advertisement  to  the  Reader  .                          .       7 
Preface             .......       8 

Chapter      I.    .  .                                       .     15 

II.    .  .   179 

III.  .  .270 

IV.  .  .             .  325 
V.  .   398 


A  PRACTICAL  COMMENTARY, 


OR 


AN  EXPOSITION  WITH  NOTES 


ON  THE 


EPISTLE  OF  JAMES. 


YOL.  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  per 
son  not  only  eminent  in  religion,  but  dignified  with  birth  and  place  ;  l 
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,  &c.,  Matt.  x.  And  so,  I  remem 
ber,  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  Elpido- 
phorus  had  revolted  from  the  faith,  the  deacon  of  the  church  came 
and  told  him,  *  0  Elpidophorus,  I  will  keep  this  stole  as  a  monument 
against  thee  to  all  eternity.'  And  truly  books,  being  public  monu 
ments,  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. 


1  So  much  I  conceive  is  intimated  in  that  form  of  address,  KpdnaTe  Oeo^tXe,  a  term 
which  is  wont  to  be  given  to  persons  of  honour,  as  Acts  xxiv.  3,  Kpariare  &r)\i!;,  and 
Acts  xxvi.  25,  KpaTurre  ^TJCTTG,  in  both  places  we  render  noble.  And  so  by  Justin  Martyr 
to  Diognetus,  to  whom  he  giveth  an  account  of  the  Christian  religion,  icpdrurre 
(Just.  Mart.  Epist.  ad  Diog.) 


4  THE  EPISTLE  DEDICATORY. 

Sir  there  are  many  reasons  why  I  should  prefix  your  name  to  this 
work  '  Besides  the  general  relation  you  have  to  the  place  whew,1  by 
SessincTof  Godri  have  enjoyed  a  quiet  and  successful  nnmstry 
and  service  in  the  word  for  these  seven  years,  I  have  good  cause  to 
your  frequent  attendance  upon  these  lectures  and  counte- 

J  .  -i   -i    i     ji        T J    n^-^4-'-,-^-,-, r\r\    TT/-mv  annna  Hmnncvsr, 

[  religion,  wr 
private  resp( 

breaches  which  at  any  „—  „  -    . 

violence-  for  all  which,  if  the  Lord  would  make  me  an  instrument, 
by  the  present  exercises,  of  promoting  your  spiritual  welfare,  or  warm- 
in*'  your  heart  into  any  raisedness  of  zeal  and  religious  eminency, 
that  bv  your  example  others  maybe  provoked  to  the  emulation  ot  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  1 
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  calcu 
lated  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  distinc 
tion  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  I '  Ps.  Iii.  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  1  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  de 
gree,  the  foundation  of  it  is  laid  in  grace,  not  greatness. 
^  Sir,  you  will  find  in  this  epistle  that  men  of  your  rank  and  qua 
lity  are  liable  to  great  corruptions;2  they  soon  grow  proud,  sensual, 

1  Stoke-Newington. 

2  See  the  notes  on  James  i.  9, 11,  and  ii.  1-7,  and  v.  1-5. 


THE  EPISTLE  DEDICATORY.  5 

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.1  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.2  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. 


1  "  Nihil  habet  fortuna  magna  majus  quatn  ut  possit,  et  natura  bona  melius  quam  ut 
velit,  benefacere  quamplurimis." — Tullius,  Orat.  pro  Eege  Deiotaro. 

2  "  Tpta  £<TTIV   £v  oh  diafitpuv  £<ITLV  6  Qe6s,  ai8ioTi)Tt  ^(aijsf  irepiovffly,  dvvdjj.€&sf  KOL!  ^ 
SiaXeliretv  eihroteiV  TOVS  avOpuirovs," — Themistius* 


AN  ADVERTISEMENT  TO  THE  READER. 


GOOD  HEADER, — 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  brother  1  in- 
tendeth  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 

1  Mr  Jenkins. 


THE  EPISTLE  TO  THE  READER.  7 

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  my 
self  for  a  sudden  inculcation  and  enlargement.  For  the  great  contro 
versy  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  em 
ployment.  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. 


IIPOAETO'MENA, 

OE, 

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  know 
ledge  '  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  loose 
ness,  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,'  1  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 

1  xapi"  &vrl  xctpiTos,  id  est,  non  pro  ullo  merito,  sed  ex  me  a  bonitate,  quod  alibi  dis- 
tluctius.enunciat  apostolus,  xa/a^/tara  /card  TTJV  X^/H". — Rom.  xii.  6  (Grot,  in  locum). 


A  PREFACE  TO  THE  WHOLE  EPISTLE.  9 

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,  'la/cwftov  rov  airoa-roXov  eV^o-ToA,?; 
KaOokiK?) — 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  : — Kal  ra  Kara  TOV  ' 
ov  TI  TTpcorrj  rcov  €Tri(rro\a>v  rcov  ovopa&aevwv  Ka6d\iK&v  eivai 
laTeov  &>5  voOeverai  uev'  ov  TroAAot  ryovv  T&V  TraXai  avrfjs  ef 
0)9  ov$e  Trjs  \€<youevr}<;  'JoOSa,  uia<?  Kal  avrfj^  ovcrr)<?  rwv 
KaOo\uca>v  oyLt&)9  8  L(T/ji€v  /cal  ravTa?  aera  TWV  \oiTTWv  ev 
€KK\r)(TLais,  &c.  j1  that  is,  '  And  these  things  concerning  James,  whose 
epistle  that  is  reported  to  be,  which  is  the  first  among  the  epistles 
called  universal ; 2  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,  3  is  this : — Jacobus  unam  tantum  scripsit 

1  Euseb.,  lib.  ii.  Hist.  Eccles.,  c.  23. 

2  So  Dr  Hamner  rendereth  that  clause,  lariw  ptv  us 

3  Hieron.  in  Catal.  Eccles.  Script. 


10  A  PREFACE  TO  THE  WHOLE  EPISTLE. 

epistolam,  quce  et  ipsa  ab  olio  quodam  sub  ejus  nomine  edita  esse 
asseritur,  licet  paullatim  temper e  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,  *  some  passages  in  the  22d  of 
Luke,2  the  beginning  of  the  8th  of  John,3  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  com 
monly  go  under  the  name  of  the  apostles  4  (though  I  build  not  much 
upon  that  testimony)  decreed  it  to  be  received  for  scripture  ;  so  the 
Council  of  Laodicea,  can.  59  ;  so  of  Mile  vis,  cap.  7 ;  so  the  third 
Council  of  Carthage,  cap.  47  ;  of  Orange,  cap.  25  ;  Concilium  Cabil- 
onense,  cap.  33 ;  of  Toledo,  cap.  3.  So  for  the  consent  of  the  most 
ancient  fathers,  5  by  whom  it  is  quoted  as  scripture,  as  by  Ignatius, 
Epist.  ad  Epliesios,  &c.  You  may  see  Brochmand,  in  Prolog.  Epist! 
Jacob,  and  lodocus  Coccius,  his  '  Thesaurus  Theologicus/  torn,  i.,  lib. 
6,  art.  23 ;  read  also  Dr  Rainold's  '  De  Libris  Apocryphis,'  torn,  i., 
prselect.  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  callino-  it 
stramineam  epistolam,  as  it  cannot  be  denied,  6  so  it  is  not  to  be 
excused.  Luther  himself  seemeth  to  retract  it,  speaking  of  it  else- 

1  See  Hieron.,  Quest.  3,  ad  Hedibium  et  Euthymium. 

2  Sextus  Senensis  Bibl.  sanct.,  lib.  i.  c.  23,  24. 

3  Hieron.  adversus  Pelag.,  lib.  ii. 

4  See  Caranza,  his  Summa  Conciliorum  p  7 

Hilt^r  LimSelf  differenceth  i4  from  those  «»*  are  plainly  spurious-lib,  iii.  Eccles 


A  PREFACE  TO  THE  WHOLE  EPISTLE.  11 

where  with  more  reverence  :  EJpistolam  hanc,  quamvis  rejectam  a  veteri- 
bus,  pro  utili  tamen  et  non  contemnenda  habeo,  vet  ob  hanc  causam 
quodnihil  plane  humance  doctrince  offerat,  ut  leg  em  Deifortiterurgeat; 
verum  ut  meam  de  ilia  sententiam  candide  promam  extra  prcejudi- 
cium,  existimo  nullius  esse  apostoli  (Luther  Prsef.  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  '  Eivetian  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  SidXva-ts  (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  exposi 
tion,  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  im- 

inis,  imprimis  quce  ad  Romanos,  Galatas,  EpJiesios  scriptce  sunt ;  nee  enim  genium  indol- 
emque  habet  evangelicam.  So  in  his  Comment,  on  Genesis,  in  c.  22,  he  saith,  Facessant 
de  media. adversaria,  cum  suo  Jacobo,  quern  toties  nobis  objiciunt. 


]2  A  PREFACE  TO  THE  WHOLE  EPISTLE. 

pressed  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  advan 
tages,  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  ;  arid  James  the  brother  of 
the  Lord,  called  also  Chobliham,1  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,2  this  N  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,3  though  Junius 
contradicteth  it  (in  Epist.  Judge,  sub  initio)  ;  and  Kabanus  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 
xu.  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 
Itozor,  and  others  cited  by  Eusebius  Neirembergius,4  a  Spanish  Jesuit, 
who  also  brmgeth  the  authority  of  an  ancient  Gottish  missal  to  this 


;  by  Epiphanius, 


Eusebius  Neirembe^giu^de^rig^e  sTcra^crip'ture,  lib.  xi.  cap.  15-19, 


A  PREFACE  TO  THE  WHOLE  EPISTLE.  13 

purpose,  together  with  reasons  to  prove  this  to  be  the  first  New  Testa 
ment  scripture  that  was  written,  and  all  to  devolve  the  honour  of  the 
epistle  upon  the  Spanish  saint,  Jacohus  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,1  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  wrritten,  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,  et?  TO  reXo?,  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  Neirembergiue,  lib.  xi. 
De  Origine  Sacrse  Scripturge,  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 

1  Clemens,  lib.  ii.  Constit.  Apostol.,  cap.  63. 


14  A  PREFACE  TO  THE  WHOLE  EPISTLE. 

thus :  Certainly  one  great  occasion  was  that  which  Austin 1  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  in 
structions  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  scat 
tered  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  KavovL/crj,  canonical ;  but  probably  that  is  an  error.  Why  then 
catholic  ?  Many  reasons  are  given.  (Ecumenius,  and  out  of  him 
Beza,  thinketh  it  is  because  they  were  not  inscribed  to  any  particular 
nation  or  city,  as  Paul's  are  to  Kome,  Corinth,  &c.  But  this  hokleth 
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  cus 
tom  ;  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,2 
but  to  join  these  to  them.  These  things  premised,  I  come,  by  God's 
assistance,  to  handle  the  epistle  itself. 

'  Excitata  fuit  tempers  apostolorum  opinio,  sufficere  solam  fidem  ad  salutem  obti- 
nendam,  si  vel  maxime  bona  opera  negligerentur,  contra  quam  opinionem  Apostolicse 
Epistolae  Petri,  Johannis,  Jacobi,  Judse,  maxime  dirigunt  intentionem,  ut  vehementer 
adstruant  fidem.  sine  operibus  nihil  prodesse.' — Aug.  Lib.  de  fide  et  Operibus. 

•  '  Ecclesia  vetus  has  epistolas  canonicas  et  catholicas  appellavit,  non  ut  aliis  quidquam 
adimeret,  sed  ut  has  illis  contra  nonuullorum  seuteatias  adjungeret.' — Junius  in  Judam, 
p.  10. 


AN  EXPOSITION  WITH  NOTES 

UPON  THE 

EPISTLE  OF  JAMES. 


CHAPTEK  I. 

James,  a  servant  of  God,  and  of  the  Lord  Jesus  Christ,  to  the  tivelve 
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  pre 
fatory  discourse  on  the  title  more  fully  appeareth. 

A  servant  of  God. — The  word  SoOXo?  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  $ov\os ;  and  this  great  apostle  thinketh 
it  an  honour  to  be  SoOXo?,  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  apostle- 
ship — 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  dis- 
joineth  the  clauses,  is  to  be  preferred,  as  being  least  strained,  and 


1(3  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  1. 

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  pro 
vidence,  but  Christ's  servant  by  the  right  of  redemption ;  yea,  espe 
cially  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  Eomans  in  the  same  tongue,  and  not  in  the  Latin. 

Which  are  scattered  abroad ;  in  the  original,  rat?  ev  ry  Siao-Tropa, 
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  persecu 
tion  spoken  of  in  the  8th  of  the  Acts.  Or  (3.)  By  the  hatred  of 
Claudius,  who  commanded  all  the  Jews  to  depart  from  Eome,  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  Ephesos,  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/ 

Xalpetv,  greeting. — An  usual  salutation,  but  not  so  frequent  in 
scripture.  Cajetan  thinketh  it  profane  and  paganish,  and  therefore 
questipneth  the  epistle,  but  unworthily.  We  find  the  same  salutation 
sometimes  used  in  holy  writ,  as  to  the  Virgin  Mary,  Luke  i.  28  : 
%atpe  (the  same  word  that  is  used  here),  '  Hail,  thou  that  art  highly 
favoured.^  So  Acts  xv.  23 :  '  The  apostles,  and  elders,  and  brethren, 
send  (xalpew)  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 
1  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  ancients l  by  a 

1  Eusebius  Epiphanius,  Gregory  Nissen,  and  others. 


JAS.  I.  1.]  UPON  THE  EPISTLE  OF  JAMES.  17 

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.  Ixxxiv.  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  pro 
posed  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  Heb 
rew  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  o-Kvj3a\.a, 
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-wor 
ship,  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 

VOL.  IV.  B 


AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  1. 


servant  of  Go,  an  o  esus  firw.—n  a  services  we 
r  the  Father,  and  the  Son  also  :  John  v.  23,  '  God  will 
honour  the  Son  as  they  honour  the  Father  ;'  that  is,  God 
oured  and  worshied  only  in  Christ:  John  xiv.  1,  'Ye 


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  Cfirwt.—In  all  services  we 

must  honour 

have  all  to 

will  be  honoured  and  worshipped 

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  consum 
ing  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,  strik- 
eth  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 
niievf  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. 
Thus  saith  the  Lord,  though  I  have  cast  them  far  off 
among  the  heathen,  and  have  scattered  them  among  the  countries, 


JAS.  I.  1.]  UPON  THE  EPISTLE  OF  JAMES,  19 

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/  Mai.  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),aX\a  K.CLI  eicel  6We?  efavyov — !  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  com 
fort  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;  cer 
tainly  it  is  a  great  sin  that  maketh  a  loving  father  cast  a  child  out  of 
doors.  Sin  is  always  driving  away  arid  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  them 
selves  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, 

x  Chrysostom  in  Heb.  xi. 


20  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  1. 

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  Nebuchadnez 
zar'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,  walk 
ing  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  con 
gregation  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  jiis  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,  Kev.  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. 


JAS.  I.  2.]  UPON  THE  EPISTLE  OF  JAMES.  21 

Yer.  2.  My  brethren,  count  it  all  joy  when  you  fall  into  divers  temp 
tations. 

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,1  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.  Tlacrav,  all  is  thus  used  in 
the  writings  of  the  apostles,  as  in  1  Tim.  i.  15,  Trao-^?  aTroSo^?}?  af^o?, 
'  worthy  of  all  acceptation,'  that  is,  of  chief  acceptation. 

When  ye  fall,  orav  irepiTrearj're. — 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  dis 
persed  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  re 
lation  should  not  cease.  The  term  hinteth  duty  to  all  sorts  of  Chris 
tians  ;  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  travel 
ling  homeward,  and  expect  to  meet  in  the  same  heaven  :  it  would  be 

i  See  Tertul.  in  Apol.  cap.  39,  Justin  Mart,  in  fine  Apol.  2,  and  Clement.  Alexand. 
lib.  v.  Stromat. 


22  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  2. 

sad  that  brethren  should  '  fall  out  by  the  way,'  Gen.  xlv.  24.  It  was 
once  said  Aspice,  ut  se  mutuo  diligunt  Christiani  !—$ee  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  stand- 
eth  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  pre 
sent  seemeth  joyous,  but  grievous,'  &c.     Theophylact  observeth,1  that 
in  this  passage  two  words  are  emphatical,  TT/OO?  TO  Trapbv  and  &o/cei,for 
the  present  and  seemeth ;  for  the  present  noteth  the  feeling  and  expe 
rience  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  Chris 
tian  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 :  Bom.  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  sup 
pose  the  apostle  speaketh  not  there  of  the  incapacity  of  our  under 
standings  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. 

1  Theoph.  in  loc. 


. 


JAS.  I.  2.]  UPON  THE  EPISTLE  OF  JAMES.  23 

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  lolloweth  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  expe 
rience:  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  virepTrepLora-evo^ai  rfj  %apa,  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  tribula 
tions/  fcavxco/jLeOa  ;  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  him 
self  :  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, 


24  AN  EXPOSITION,  WITH  NOTES,  [JAS.   I.  2. 

Ccelestis  ira  quos  premit  miseros  facit,  Jiumana  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. 

[1.1  The  honour  done  to  us  ;  that  we  are  singled  out  to  bear  wit 
ness  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  ser 
vice  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,  on 
/carrj^icodrja-av  aTificurOrjvai,,  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.1  Ter- 
tulliansaith,  The  heathen's  cruelty  was  the  great  bait  and  motive  by 
which  men  were  drawn  into  the  Christian  religion  ;  2  and  Austin  3 
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  con 
tribute  to  the  life  and  nourishing  of  the  church. 

[3.]  Their  own  private  and  particular  comforts.  God  hath  consola 
tions  proper  for  martyrs,  and  his  children  under  trials.4  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 


'  1ef.Lv6y.evov  0dAAei  Kal  rep  viS-ripy  avrdyuvifcTai.'  —  Naz.  in.  Orat. 

2  'Exquisitior  quaeque  crudelitas  vestra  illecebra  est;  magis  sectse,  plures  efficimur,  quo- 
ties  metimur  a  vobis,'  &c.  —  TertuL  in  Apol. 

3  '  Ligabantur,  includebantur,  caedebantur,  torquebantur,  urebantur,  laniabautur,  tru- 
cidabantur  et  tamen  multiplicabantur.'—  Aug.  lib.  xxii.  de  Civit.  Dei,  c.  6. 

4_  Philip,  the  Landgrave  of  Hesse,  being  asked  how  he  could  endure  his  long  and 
tedious  imprisonment,  '  Professus  est  se  divinas  martyrum  consolationes  semisse.'  — 
Manhus. 


JAS.  I.  2.]  UPON  THE  EPISTLE  OF  JAMES.  25 

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.  Mar 
tyrs,  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  j1  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  liber emur — 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  confi 
dence  :  Job  v.  22,  '  At  destruction  and  famine  shalt  thou  laugh/ 
There  is  a  holy  greatness  of  mind,  and  a  joy  that  becometh  the  sad 
dest  providences.  Faith  should  be  above  all  that  befalleth  us ;  it  is 
its  proper  work  to  make  a  believer  triumph  over  every  temporary  acci 
dent.  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  ordi 
nary  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:  Eom.  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  occa- 

1  '  Magis  damnati  quatn  absoluti  gaudernus.' — Tertul.  in  Apol. 


26  ANT  EXPOSITION,  WITH  NOTES,  [JAS.  I.  2. 

sions  to  discover  more  of  God  to  us,  to  give  us  a  greater  sense  and 
feelino-  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  per 
secution.  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,  ivhen  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  arid  desired.  The  crea 
ture  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  tempta 
tion;  '  it  is  but  a  fond  presumption  to  cast  ourselves  upon  it.  Philas- 
trius  speaketh  of  some  that  would  compel  men  to  kill  them  out  of  an 
affectation  of  martyrdom  ;  and  so  doth  Theodorct.1  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  them 
selves.  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,  coveteous- 
ness,  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  Kevelations  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  clean- 

1  Theod.  lib.  iv.  Hseret.  Fabul. 


JAS.  I.  3.]  UPON  THE  EPISTLE  OF  JAMES.  27 

ness  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  hrunt  is  over,  you  cannot 
say,  'the  bitterness  ot  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  perse 
cutions,  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  occa 
sion  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  :  Dent.  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  judg 
ments,  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. 

Yer.  3.  Knowing  this,  that  the  trial  of  your  faith  loorketh  pa 
tience. 

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  know 
ledge,  or  spiritual  discourse,  by  acting  their  thoughts  upon  the 
nature  and  quality  of  their  troubles ;  and  so  knowing  is  distinctly  con 
sidering. 

That  the  trial  of  your  faith. — Here  is  a  new  word  used  for  afflic 
tions  ;  before  it  was  ireipaa-^ol^,  temptations,  which  is  more  general. 
Here  it  is  So/cifj,iov,  trial,  which  noteth  such  a  trial  as  tendeth  to 
approbation.  But  here  ariseth  a  doubt,  because  of  the  seeming  con 
tradiction  between  Paul  and  James.  Paul  saith,  Eom.  v.  4,  that 


28  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  3. 

patience  worketh  SOKI^V,  trial  or  experience ;  and  James  seemeth 
to  invert  the  order,  saying,  that  SOKI/JLIOV,  '  trial  or  experience  worketh 
patience/  But  I  answer — (1.)  There  is  a  difference  between  the 
words :  there  it  is  So/cijjir) ;  here,  SOKI/J.IOV  ;  and  so  fitly  rendered  there 
experience — here,  trial.  (2.)  There  Paul  speaketh  of  the  effect  of  suf 
fering,  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  Karepyd&Tcu,  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  conti 
nual  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  occa 
sion  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  submis 
sion.  To  the  wicked  every  condition  is  a  snare.  They  are  corrupted 
by  prosperity,  and  dejected  by  adversity ;  *  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.2  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  right 
eousness  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, 

'  Eum  nulla  adversitas  dejicit,  quern  nulla  prosperitas  corrumpit.' — Greg.  Mor. 
'  '  Ignis  non  est  diversus  et  diversa  agit ;  paleam  in  cineres  vertit ;  auro  sordes  tollit.' 
— Aug.  in  Ps.  xxxi. 


JAS.  I.  3.]  UPON  THE  EPISTLE  OF  JAMES.  29 

*  A  wise  man  is  strong,  yea,  a  man  of  knowledge  increase  th  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  know 
ledge.  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  TO  (yvwa-rov,  excellent  notions  concerning  God  in  the  gene 
ral,  Rom  i.  19  ;  but  they  were  'vain  in  their  imaginations/  ver.  21  — 
ev  rot?  SiaXoyia-fiois,  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.1  So 
Eliphaz  charge  th  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  dis 
course.  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  ;  KOI  dva/Avijcrci,,  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  season 
able  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  mor 
tify  corruptions  ?  It  is  done  by  a  present  acting  of  the  thoughts,  or 
by  spiritual  discourse  ;  therefore  the  apostle  saith,  Rom.  vi.  6,  '  Know 
ing  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  awaken 
ing  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  Sofcifjuov,  the  trial,  the  use  and  ordination  of 
1  '  Senecse  preedivitis  hortos.'  —  Juvenal. 


30  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  3. 

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  ele 
ment.  Innocency  is  best  tried  by  iniquity.1  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  sin 
cerity  of  grace,  and  the  weakness  and  liveliness  of  it ;  and  so  are  less 
strangers  to  our  own  hearts.  Sincerity  is  discovered.  A  gilded  pot 
sherd  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,  Eev.  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  con 
firmed  in  the  faith,  if  weak  and  staggering,  or  converted,  if  altogether 
uncalled.  It  was  a  notable  saying  of  Luther,  Ecclesia  totum  mun- 
dum  convertit  sanguine  et  oratione — the  church  converteth  the  wrhole 
world  by  blood  and  prayer.  We  are  proved,  and  religion  is  proved, 
when  we  are  called  to  sufferings.  Paul's  bonds  made  for  the  fur 
therance  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  con 
stancy  of  the  Christians  (Niceph.  lib.  iii.  cap.  26).  Nay,  he  himself 
confesseth  it.2  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  pun 
ishment,  and  so  the  number  was  much  increased.3  (2d.)  We  are  tried 

1  'Probatio  innocentiso  nostrue  est  iniquitas  vestra.' — Tertul.  in  Apol. 

2  Justin  Mart,  in  Apol.  2,  circa  finem. 

3  See  Hist,  of  the  Council  of  Trent,  p.  418,2d  edit. 


JAS.  I.  3.]  UPON  THE  EPISTLE  OF  JAMES.  31 

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  con 
sider  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,  arid  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  habi 
tude  :  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  Anti- 
ochus,  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 :  Mai.  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  fur 
nace  ?  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,  k  That  the  trial  of  your  faith, 
being  more  precious/  &c.  Of  all  graces  Satan  hath  a  spite  at  faitfy, 
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  believ 
ing  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 


32  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  3. 

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  inter 
courses  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, 
uTTocrracrt?  TWV  e\7ri£o/jiei>a)v,  '  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,  Xoyi&paL,  '  I  reckon,  or  compute,  that  the 
sufferings  of  this  present  time  are  not  worthy  to  be  compared  with  the 


JAS.  I.  3.]  UPON  THE  EPISTLE  OF  JAMES.  33 

glory  that  shall  be  revealed  in  us,'  Kom.  viii.  18.  All  this  is  nothing 
to  our  hopes :  what  is  this  to  glory  to  come  ? 

Obs.  4.  From  that  /carepyd^erai,  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,  chas 
tening  'yieldeth  the  quiet  fruit  of  righteousness,  rot?  veyv/j,vaa-/ji,evois, 
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  begin neth  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,1  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  enjoy 
ments  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,  temper 
ance  ;  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  ; 

1  '  Ferendo  discimus  perferre ;  solidissima  pars  est  corporis,  quam  frequens  usus  agita- 
vit.' — Seneca. 

VOL.  IV.  0 


34  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  4. 

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  exhorta 
tion,  pressing  them  to  perseverance,  integrity,  and  all  possible  perfec 
tion.  I  will  open  what  is  difficult  in  the  verse. 

"Epyov  re\€iov,  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  perse 
verance  ;  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,  1  0  homo,  in  prceceptione  cognosce  quid  debeas 
habere,  et  in  correptione  cognosce  tuo  te  vitio  non  habere.  Such  pre 
cepts  serve  to  show  God's  right,  and  quicken  us  to  duty,  and  humble 

1  Aug.  in  lib.  de  Corrept.  et  Grat.  c.  3. 


JAS.  I.  4.]  UPON  THE  EPISTLE  OF  JAMES.  35 

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.1  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  6^70^  reXetov,  a  perfect  work.  Ordi 
nary  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.2 
To  falter  and  stagger  after  much  forwardness,3  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  creaturesy  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  Baronius4), 
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 

1  '  Gubernatoris  artem  tranquillum  mare  efc  obsequens  ventus  non  ostendit;  adversi 
aliquid  incurrat  oportet,  quod  animum  probet.' — Sen.  ad  Marc.  c.  5. 

2  '  Non  incepisse  sed  perfecisse  virtutis  est.' — Aug.  ad  Frat.  in  Eremo.  Ser.  8. 

3  '  Turpe  est  cedere  oneri,  et  luctari  cum  officio  quod  semel  recepisti ;  nou  est  vir  fortis 
et  strenuus  qui  laborem  fugit,  nee  crescit  illi  animus  ipsa  rerum  difficultate. ' — Seneca. 

4  Baronius  ad  annum  Christi,  357. 


36  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  4. 

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  want 
ing/  (1.)  Christians  will  be  coveting,  and  aspiring  to,  absolute  per 
fection.  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,  lv  Tracrfj 
ava<rrpo<l>fj,  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  pro 
fessors  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,  Trdcrav  rrjv  dbdiravnv  evkd- 
fteiav  eK^iavvfjbevov^^  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,  rl  o^eXo?  TOVTOLS  TT}?  XO/TTT;?  dperTJs.  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,  eV^of^We :  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 


JAS.  I.  5.]  UPON  THE  EPISTLE  OF  JAMES.  37 

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  y OIL — This  if  doth  not  argue  doubt,  but  only  inferreth  a 
supposition.1  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  Mai.  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  sup 
positions  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 
Eom.  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,  eiirep,  '  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  com 
mitted  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,  eV  jmrjSevl  Xet7ro//,ez/ot,  and  then  el  &e  rt? 
'  lacking  nothing,'  and  presently,  '  if  any  of  you  lack/ 

1  Nou  dubitantis  est,  sed  supponentis. 


38  AN  EXPOSITION.  WITH  NOTES,  [JAS.  I.  5. 

Let  Mm  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  rnaketh  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  aTrXw?,  which  properly  signi- 
fieth  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  Eom.  xii.  8,  '  He  that 
giveth,  let  him  do  it  ev  aTrXoryri,,  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. 

Andupbraideth  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 :  1  but  God  upbraideth  riot.  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  up 
braideth  not,  that  is,  doth  not  disdainfully  reject  the  asker,  or  twit  him 
with  his  unworthiness,  or  doth  not  refuse  because  of  present  failings, 

i  'Hsec  beneficii  inter  duos  lex  est,  alter  oblivisci  debet  datistatim,  alter  accept!  nun- 
quam.' — Sen.  de  Beneficiis. 


JAS.  I.  5.]  UPON  THE  EPISTLE  OF  JAMES.  39 

or  former  infirmities.  But  I  think  it  rather  noteth  God's  indefati- 
gableness  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  re 
ceived  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.  Iv.  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  righteous 
ness  : '  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  avTap/cys,  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  crea 
tures  are  made  up  of  desires,  that  their  eyes  may  be  upon  God. 
Certainly  they  want  most  that  want  nothing  :  be  sensible  of  your  con 
dition. 

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  con 
text  ;  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 : 


40  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  5. 

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.1  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  conieth  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,  sim 
plicity,  and  meekness  under  injuries,  to  be  but  blockishness  and 
folly.  No ;  it  is  a  calmness  of  mind  upon  holy  arid  wise  grounds ; 
but  it  is  no  new  thing  with  the  world  to  call  good  evil,  and  to  bap 
tize  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  wis 
dom/  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  under 
standing. 

Ols.  4.  From  that  of  God,  in  all  our  wants  we  must,  immedi 
ately  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'  inter 
cession  ;  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 

1  '  Sapiens  ad  omnem  incursum  munitus  et  intentus,  non  si  paupertas,  non  si  ignonri- 
nia,  non  si  dolor  impetuna  faciant,  pedem  referet ;  iuterritus  et  contra  ilia  ibit  et  inter 
ilia.' — Seneca. 


JAS.  L  5.]  UPON  THE  EPISTLE  OF  JAMES.  41 

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  con 
ceited,  and  think  to  relieve  their  souls  by  their  own  thoughts  and 
care,  they  do  but  perplex  themselves  the  more.  God  will  be  acknow 
ledged,  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.1 
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  im 
proved  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. 

Ols.  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  quodjubes,  et  jiibe  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  car- 

1  Clem.  Alex.  lib.  vii.  Strom. 


42  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  0. 

ried  in  the  way  of  a  gift.  Who  can  make  God  his  debtor,  ad 
vantage  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.  Iv.  1,  'He  that  hath  no 
money,  come  and  buy,  without  money  and  without  price.'  Nazianzen,1 
I  remember,  notably  improveth  this  place,  co  TT}?  eu^oX/a?  rov 
crvva\\dy]j,aTos — Oh,  this  easy  way  of  contract !  SlSao-iv  ijSiov  TJ 
\ayifi  avow  iv  eiepoi — he  giveth  more  willingly  than  others  sell ;  WVLOV 
crol  TO  6e\r/o-ai  povov  TO  a^aOov — 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, 
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  ob 
serve  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  multi- 
plieth  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 

1  Greg.  Naz.  Orat.  40,  de  Baptismo,  circa  med. 


JAS.  I.  5.]  UPON  THE  EPISTLE  OF  JAMES.  43 

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  de 
livered  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.  Ixxxi. 
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/  peyaXvvei,  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,  avrXw?  —  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;1  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  ;  2  it  is  kindness  to  their  hurt,  £%>a  a^wpa, 
giftless  gifts  ;  —  their  courtesy  is  most  dangerous.3  Give  like  your 
heavenly  Father,  liberally,  simply. 

Obs.  11.  From  that  and  upbraidetli  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  disadvan 
tage  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, 


TJ  "X.O-PLV  iroiovcriv.'  —  Isocrates. 
2  '  Non  est  sportula  quce  negotiatur.'  —  Martial. 
8  Timeo  Danaos,  et  dona  ferentes. 


44  AN  EXPOSITION.  WITH  NOTES,  [JAS.  I.  5, 

was  the  reason  why  the  apostles  (when  Christ  talked  of  forgiving  our 
brother  seven  times  in  one  day),  cried  out,  Luke  xvii.  5,  '  Lord,  in 
crease  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  veheinency  show  everywhere  that  his  heart 
hath  other  manner  of  dispositions  than  man's  hath  :  Isa.  Iv.  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  de 
stroyed  ; '  that  is,  I  have  not  such  a  narrow  heart,  such  wrathful  im 
placable  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  ivitt.  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,  0  Lord  God  ? '  Would  man  do  thus  ?  Is  this  ac 
cording  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  ? 


JAS.  I.  5.]  UPON  THE  EPISTLE  OF  JAMES.  45 

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  cor 
relate  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.1  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,'  Se^crt?  evepyov/^evrj — 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  submis 
sion  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  im 
plicit  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.2  (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-aiid-by  to  the  creature.  A  sack  stretched  out  con- 

1  Grotius  in  Annot.  in  Mat.  xviii.  19. 

2  '  Sancti  ad  salutem  per  omnia  exaudiuntur,  sed  non  ad  voluntatem,  ad  voluntatem 
etiam  Dsemones  exauditi  sunt,  etad  porcos  quos  petiverant  ire  missi  sunt.' — Aug.  in  Epist. 
Johan.  tract.  6.     So  also  (Serm.  53,  de  Verbis  Domini),  '  Quid  prosit  medicus  novit,  non 
segrotus.' 


46  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  6. 

taineth  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  lonum  ;  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  supplica 
tion  :  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  dis 
appointed,  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  suffi 
cient  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  ivavering ;  for  he  that 
wavereth  is  like  a  wave  of  the  sea,  driven  with  the  ivind  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  bold 
ness  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,  Kom.  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,  ^ev  Siatcpivopwo?.— What  is  this  wavering  f 


JAS.  I.  6.]  UPON  THE  EPISTLE  OF  JAMES.  47 

The  word  signifieth  not  disputing  or  traversing  the  matter  as  doubt 
ful  in  the  thoughts.  The  same  phrase  is  used  Acts  x.  20,  *  Arise,  go 
with  them,  jArjSev  Sia/cpivo/jLevos,  nothing  doubting ; '  that  is,  do  not 
stand  disputing  in  thy  thoughts  about  thy  calling  and  the  good  suc 
cess  of  it.  The  word  is  often  used  in  the  matter  of  believing ;  as  Rom. 
iv.  20,  'He  staggered  not  through  unbelief;  in  the  original  ov 
8i€KpL0rjt  '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  anxious- 
ness  and  uncertainty  of  their  thoughts,  and  settle  their  hearts  upon 
the  warrant,  they  should  do  miracles. 

For  lie  that  doubtetli  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,1  and  by  the  prophet  Isaiah,  chap.  Ivii. 
20.  James  saith  here,  the  doubter,  eouee  K\vBa>vt,,  is  '  like  a  wave  of 
the  sea ; '  and  the  prophet  saith  of  all  wicked  men,  K\v8ovi(r6)ja-ovTat 
(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 :  '  0  woman  I  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,  '  Be 
lieve,  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  them 
selves  :  I  am  a  wretched  sinner,  will  the  Lord  hear  me  ?  I  answer — 

1  '  Turbo  quidam  animos  nostros  rotat,  et  involvit  f ugientes  petentesque  eadeni,  et 
nunc  in  sublime  allevatos,  nunc  in  infima  allisos  rapit.' — Seneca  de  Vita  Beata. 


48  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  6. 

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  perti 
nent  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  dis 
tinctly,  what  faith  is  required  in  every  prayer  ?     I  answer — The  ques 
tion  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, 


JAS.  I.  6.]  UPON  THE  EPISTLE  OF  JAMES.  49 

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  pre 
sent  dangers  arid  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  per 
form/  Kom.  iv.  21.  And  that  unbelief  expresseth  itself  in  such 
language  as  implieth  a  plain  distrust  of  God's  power ;  as  Ps.  Ixxviii. 
19,  '  Can  the  Lord  prepare  a  table  in  the  wilderness  ?'  It  is  not  ivill, 
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; l  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, 

1  '  Non  posse  praetenditur,  non  velle  in  causa  est.' — Seneca. 
VOL.  IV.  D 


50  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  6. 

famine,  &c.  (Mai.  iii.  14),  which,  though  they  are  not  always  made 
good  in  the  rigour  of  the  letter,  yet  they  are  in  a  great  measure  ful 
filled,  and  eVl  TO  TrXeto-roz^,  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.  Ixxxix.  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  rne  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, 
yer.  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  re  vela- 


JAS.  I.  6.]  UPON  THE  EPISTLE  OF  JAMES.  51 

tion  ;  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  %o>/ot?  &aXo7io-//,ou, 
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  \OJLO-- 
povs,  those  imaginations,  or  reasonings  rather  (for  so  the  word  pro 
perly  signifieth),  which  exalt  themselves  against  the  knowledge  of  God 
in  Christ.  Carnal  reason  is  faith's  worst  enemy.  It  is  a  great  advan 
tage  when  we  can  make  reason,  that  is  an  enemy  to  faith,  to  be  a 
servant  to  it;  \oyi%€a-6e,  saith  the  apostle:  Kom.  vi.  11,  '  Beckon,  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, 
0  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  ; 
corne  '  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,  fjurj  f^erewpi^eo-de,  '  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 : 
*  Keturn  to  thy  rest,  0  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  con 
science  upon  the  rack,  and  leave  men  to  the  torment  of  their  own  dis 
tracted  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 


52  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  7. 

be  a  greater  misery  than  for  man  to  be  a  burden  and  a  terror  to  him 
self  ;  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,  irapa  rov  Kvplov ;  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  ; 
4  and  one  Lord/  that  is,  one  Mediator,  '  Jesus  Christ,  St  ov  ra  Trdvra 
Kal  rjfjieis  Si  avrov,  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  :—(!.)  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 


JAS.  I.  7.]  UPON  THE  EPISTLE  OF  JAMES.  53 

condition;1  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  cove 
nant  ;  they  cannot  discern  mercy  and  truth  in  any  of  their  comforts, 
as  Jacob  did,'  Gen.  xxxii.  10.  Well,  then,  let  the  misery  of  this  con 
dition  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  your 
selves,  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  ;  asl  Cor.  vi.  9,  *  Be  not  deceived;  neither  fornicators, 
nor  adulterers,  nor  idolaters/  &c.  They  were  apt  to  deceive  them 
selves  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  ;  2  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. 


1  '  T6  ffTdScov  HfpiK\rjs  dr  ZSpa.fj.ev,  dr  e/cdtfi/ro, 

OuSeis  oldevoXws'  Saiju.6ftos  jSpaSi/rijs.' — GTCEC.  Epigram. 

2  '  Gaudium  de  veritate  ormies  volunt,  multos  expertus  sum  qui  velint  fallere,  qui 
au tern  f alii  nerninem.' — Aug.  lib.  a;.  Confes.  cap.  13. 


54  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  7. 

•Obs.  3.  From  that,  that  lie  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,  f  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  con 
tent,  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/row  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/ 1  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 

_  'Mirum  novumque  dictu  quod  patri  exhibeatur  petitio  et  filius  exaudiat,  cum  ex- 
auditio  ad  eum  pertineat  cui  est  porrecta  petitio.'— Simon  de  Cassia,  lib.  xiii.  cap.  2. 


JAS.  I.  8.]  UPON  THE  EPISTLE  OF  JAMES.  55 

knowledge,  God  would  have  your  thoughts  in  prayer  to  be  more  dis 
tinct  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  a-TrAw?,  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,  §tyvyp<s  avrjp. — 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/  Sfyv^oi,.  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.1  (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,2  that  sometimes  held  one  thing,  and  anon  another,  that  a 

1  *  Professus  est  se  habere  duas  animas  in  eodem  corpore,  unam  Deo  dicatam,  alteram 
unicuique  illam  vellet.' — Callenueius  lib.  v.  Hist.  Neap. 

2  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. 


56  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  8. 

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  pur 
pose. 

Is  unstable,  a/carda-Taro?.— 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  kis  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,  loay,  by  a  known  Hebraism,  is  put  for  any  counsel, 
action,  thought,  or  purpose  ;  arid  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  affec 
tions,  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  there 
fore,  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  con 
founded,  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.  Ixxxvi.  11,  'Unite  my  heart  to  fear  thy  name/  The 
Septuagint  read  evworov  T^V  KapStav  /^oO,  '  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  //-om^co? 
(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  be 
tween  expectation  and  jealousy,  doubts  and  fears ;  now  full  of  confi 
dence  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  affec 
tions  carry  them  to  Baal,  their  consciences  to  God ;  as  the  prophet 


JAS.  I.  8.]  UPON  THE  EPISTLE  OF  JAMES.  57 

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  tliee  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,1  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, 
€v  TTJ  nrapovarj  akrjdeiq,  '  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  Ca3sar  and  Pompey,  quern  fug iam 
video,  quern  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  con 
tinued  out  of  interest,  but  conscience,  and  never  descendeth  to  any 
base  compliances  for  advantage.2 

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 
residents  animi  volutatio,  uncertain  rollings  of  spirit ;  and  then  vita 
pendens,  a  doubtful  and  suspensive  life.3  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.4 
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  dis 
covered  in  their  inconstancy  and  unevenness  of  walking.  We  do  not 

1  ''M^o-os  air*  a/j.<poTtpuv  /ca/cws  Tracrxei' — Nazar.  Orat.  13. 

2  '  Bonus  jinimus  nanquam  erranti  obsequium  accommodat.' — Ambros. 

3  Sen.  lib.  de  Tranquill. 

4  '  Fides  quse  creditur,  et  fides  qua  creditur.' 


58  AN  EXPOSITION,  WITH  NOTES,  [JAS.   I.  9. 

with  any  alacrity  or  cheerfulness  engage  in  that  of  whose  success  we 
are  doubtful ; l  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  'IStov  o-rrfpiypov,  '  our  own  stead 
fastness/  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  ren 
der  \6yov,  '  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  likeli 
hood  of  holding  fast  till  we  have  proved.  Well,  then,  labour  to  under 
stand  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  with 
out  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  de 
pressed  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  ex 
pressed  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  ;  there 
fore  you  find  this  in  scripture  notion  always  appropriated  to  the  people 
of  God.  When  it  is  said  indefinitely  '  a  brother,'  you  may  under 
stand  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 ; ' 

1  Cn/>oat/jec7is  OVK  ^artv  aSwdrw.'—  Arist.  Ethic. 


JAS.  I.  9.]  UPON  THE  EPISTLE  OF  JAMES.  59 

that  is,  all  the  saints.  And  sometimes  it  is  expressed  with  this  ad 
dition,  *  holy  brethren/  1  Thes.  v.  27  ;  whereas  in  the  same  place,  in 
ver.  26,  he  had  said,  '  Greet  all  the  brethren.'  This  loving  compel- 
lation  and  use  of  calling  one  another  brothers  and  sisters  continued 
till  Tertullian's  time,  as  we  showed  before. 

Of  loiv  degree. — In  the  original  it  is  raTre^o?,  which,  as  the  Hebrew 
word  "oy,  signifieth  both  humble  and  base,  the  grace  and  the  con 
dition,  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  hand 
maid  ; ' — it  is  rrjv  TcnreivuxTiv,  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  for- 
getteth  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,  aSeA</>o? 
Ta-Trai/o?,  '  the  humble  brother '  is  one  that  is  humbled  or  made  low 
by  the  adversaries  of  religion. 

Eejoice. — In  the  original  icav^da-Ow,  '  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  argue th  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,  rfj  $L\ia  avr^  Trepifapo/jievos  TroAAocrro?  e'er??,  *  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.  Eather  than 
lose  thyself  in  the  embraces  of  an  harlot,  '  let  her  breasts  satisfy  th.ee/ 
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  mol- 


60  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  9. 

lifted  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  tribu 
lations,'  &c.  But  more  of  this  in  the  observations. 

In  that  lie  is  exalted,  ev  reo  in/ret  avrov,  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  suf 
ferers  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  naturce1  (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  friend 
ship,  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  propor 
tion  of  spirit,  therefore  more  love.  Ah  !  then,  live  and  love  as  brethren. 
Averseness  of  heart  and  carriage  will  not  stand  with  this  sweet  rela 
tion.     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  conten 
tion.     So  Gen.  xiii.  7,  8,  '  And  there  was  a  strife  between  the  herd- 
men  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 

1  Tertul.  in  Apol.  cap.  39. 


JAS.  I.  9.]  UPON  THE  EPISTLE  OF  JAMES.  61 

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  re 
lation,  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  out 
ward  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 ; x  for  he 
doth  not  oppose  eKK\7]a-iai>  to  oiicov,  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  irvev^aTi,  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  your- 

i  See  Spanhemius  in  his  Dubia  Evanyelica,  part  iii.  dub.  77,  largely  discussing  this 
matter. 


62  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  9. 

selves  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  raTreo/o? — it  signifieth  both  humble,  and  of 
loiv  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  rdireivo^,  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,ihatis, 
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  con 
dition  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  Tdireivos,  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, 


JAS.  I.  9.]  UPON  THE  EPISTLE  OF  JAMES.  63 

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  provi 
dence  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,  flou  ovv  r)  Kavxrja-is,  '  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.  Ixv.  5,  '  Stand  by  thyself ;  I  am  holier  than  thou/ 
To  despise  others,  as  carnal,  as  men  of  the  world,  and  to  carry  our 
selves  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,  TL  efou&z/efc,  'Why  dost  thou  set  at  naught  thy 
brother?'      Tertullian  readeth  it,  Cur  nullificasf — 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  mean- 


64  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  $. 

ing.  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  com 
parison  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,  Mai.  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  privi 
leges,  and  you  cannot  but  count  them  a  preferment.  You  are  called  to 
be  '  sons  of  God : '  John  i.  12,  '  He  vouchsafed  them  egovalav,  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,1  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  dis- 

1  Qu. '  leaves '  ?— ED. 


JAS.  I.  10.]  UPON  THE  EPISTLE  OF  JAMES.  65 

guised  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.  Eefresh  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/  Kev.  xix.  8,  which  is 
'  SiKaKOfAara,  the  righteousnesses  of  the  saints : '  that  plural  word  im- 
plieth  justification  and  sanctification.  Are  you  hungry  ?  God's  moun 
tain  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  ordi 
nary  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  ike  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,1  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  un- 
settledness  of  his  condition.  That  is  all  they  can  boast  of — a  low  en 
joyment  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 

1  Tho.  Lyra. 
VOL.  IV.  B 


66  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  10. 


and  full.  What  is  to  be  understood  ?  (Ecumenius  saith 
1  Let  him  be  ashamed/  considering  the  uncertainty  of  his  estate  ;  others, 
much  to  the  same  sense,  raireLvovo-dw,  let  hhn^be  humbled  in  that  he 
is  made  low,  as  if  the  opposite  word  to  Kav^acrdw^  were  to  be  intro 
duced  to  supply  the  sense.  So  it  would  be  a  like  speech  with  that,  1 
Tim.  iv.  3,  where  in  the  original  it  runneth  thus,  KCO^VOVTCOV  ja/jielv  KOI 
aTreyeaOai  T&V  Ppwpdrcov,  '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,  /cco\v6i>ra)v  ja/^elv  KOI  Kekevbwrwv  cnrtyza-- 
Qai  BwJLaTwv.  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  under 
stood,  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.1  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  plain 
ness  ;  therefore  I  rather  like  the  opinion  of  others  who  repeat  Kav^aaOw^ 
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  vrXoimo?,  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-mir  ded,  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  ren- 
dereth  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 


JAS.  I.  10.]  UPON  THE  EPISTLE  OF  JAMES.  67 

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  en 
tangled  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  mis 
carry  ;  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  ele 
phant  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  excel 
lences.  Christ  himself  came  inpoverty,  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  emi 
nently  good.1  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.2  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  provi 
dence  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 


1  ('Aya6bv  t>vra  5ta0e/>6irws  /cai  TrXo&rtoi'  elvai  Sia0e/>6i'Tc<JS  ddvvarov.'  —  Plato. 

2  '  Non  possunt  in  coelum  aspicere,  quoniam  mens  eorum  in  humum  prona,  terraeque  de- 
fixa  est;  virtutis  autem  via  non  capit  magna  onera  portantes.'  —  Lactant.  lib.  sept. 


68  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  10. 

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  cor 
ruptions  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 l  that  poor  Laz 
arus  was  saved  in  the  bosom  of  rich  Abraham.  Kiches  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  Solo 
mon  speaketh  when  he  saith,  Eccles.  vii.  11,  'Wisdom  with  an  inheri 
tance  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.2 

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/  e^Ko^^aao^Oe.  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  advan 
tages  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 

1  *  Servatur  pauper  Lazarus,  sed  in  sinu  Abraham!  divitis.' — August,  in  Ps.  li. 
'  Dautur  bonis  ue  putentur  mala,  mails  ne  putentur  bona. ' — August. 


JAS.  I.  10.]  UPON  THE  EPISTLE  OF  JAMES.  69 

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  learn 
ing.  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.'  Kiches  will  be  your  abasement,  if 
you  do  not  think  them  so. 

Obs.  4.  If  we  would  be  made  low  in  the  midst  of  worldly  enjoy 
ments,  we  should  consider  the  uncertainty  of  them.  This  is  the  rea 
son  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  chil 
dren,  which  are  but  the  parent  multiplied  and  continued ;  which  is, 
as  one  saith,  nodosa  ceternitas,  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. 


70  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  10. 

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  j  ealousy,  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  resem 
bled  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  flour  isheth  :  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  con 
sideration — '  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  dura 
tion.    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  begin 
ning  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 


JAS.  I.  11.]  UPON  THE  EPISTLE  OF  JAMES.  71 

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.  Ix.  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  overturn- 
ings  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  ivith  a  burning  lieat,  but  it 
withereih  the  grass,  and  the  flower  thereof  falleth,  and  the  grace  of  the 
fashion  of  it  perisheth;  so  also  shall  the  rich  man  fade  aiuay  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  defini 
tive  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  /jLapavOrja-ercu,  a  word  proper  to  herbs  when  they  lose 
their  verdure  and  beauty. 

In  his  ways. — Some  read,  as  Erasmus  and  Gagneus,  eV  iropiaLs, 
'  with  his  abundance/  which  reading  Calvin  also  approveth,  as  suit 
ing  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,  eV  Tropetcus  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  com 
forts.  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 


72  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  11. 


heat  ariseth.  In  the  text  it  is  (let  me  open  that  by  the  way)  7puo<? 
T&>  Kavo-a)vi,  the  sun  with  a  burning  wind,  so  in  the  original  ;  for 
/cavaojv,  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  espe 
cially  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  r 
I  will  pluck  up  this  whole  land,  and  seekest  thou  great  things  for 
thyself  ?  '  that  is,  a  prosperous  condition  in  a  time  of  public  desola 
tion  ;  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  burn 
ing  heat  indeed,  Ezek.  xvi.  49  :  in  Salvian's  phrase,1  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  burn 
ing  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. 

1  'Pluit  Gehennam  e  coelo.'  —  Salvian  de  Provid. 


JAS.  I.  11.]  UPON  THE  EPISTLE  OF  JAMES.  73 

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  de 
livered  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  ana 
gram  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  eV  rat?  Tropetais,  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 


74  AN  EXPOSITION,  WITH  NOTES,  [JAS.  1.  12. 

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  agita 
tions  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)  repre- 
senteth  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, 
rot?  dyaTTTiTow  avrov  VTTVOV,  '  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,  with 
out  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  bless 
ing  ^  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  pro 
mised  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  I  So  the  apostle,  in  an  opposition  to  the  judgment  of 
the  world,  saith,  Blessed. 

Is  the  man,  dvrjp. — The  word  used  is  only  proper  to  the  masculine 


JAS.  I.  12.]  UPON  THE  EPISTLE  OF  JAMES.  75 

sex,  and  therefore  some l  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,  avSpi,  TrapaKvtyavri,,  ( A  man  beholding  his  face/  &c.,  in 
tending  a  man  or  woman,  for  it  answereth  to  the  Hebrew  word  iscli, 
under  which  the  woman  also  was  comprehended. 

That  endureth,  o?  vTropevei — 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  pun 
ishment  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  ivlien  lie  is  tried,  So/ayuo?  yevopevos. — The  word  is  often  trans 
lated  approved:  Rom.  xiv.  18,  '  Approved  of  man ; '  it  is  8o/a//.o<?. 
So  1  Cor.  xi.  19,  '  That  BOKIJIOI,  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  with 
out  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,2  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  hceres  crucis — the  church  is  heir  of 
the  cross.  So  you  see  in  this  place  he  saith  Sum'^/u,  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 

_ 1  '  Beatus  vir,  non  mollis  vel  effceminatus,  sed  vir,  dictus  a  virtute  animi,  virore  fidei, 
vigore  spei.' — Aquinas  in  locum. 
2  Ferus  in  Mat.  in  cap.  16.  v.  27. 


76  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  12. 

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  cor 
ruptible  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  Eev.  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  pro 
mise  of  mercy :  '  To  a  thousand  generations,  to  them  that  love  him,' 
Exod.  xx.  6.  When  all  things  were  '  after  the  manner  of  a  carnal  com 
mandment,'  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  pos 
terity  ; '  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  there 
fore,  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  thai 
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  command 
ments  turn  :  this  is  the  one  word  into  which  the  Decalogue  is  abridged  ; 
therefore  Paul  saith,  Kom.  xiii.  10,  that  '  love  is  vrX^co^a  vo/^ov,  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  im 
plied,  but  chiefly  '  to  them  that  love  him.'  So  Kom.  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 


JAS.  I.  12.]  UPON  THE  EPISTLE  OF  JAMES.  77 

made  the  discovery  both  of  effectual  calling  and  election.  (3.)  Be 
cause  patience  is  the  fruit  of  love  :  Nihil  est  quod  non  tolerat  quiper- 
fecte  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 : x  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  miser 
able  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  com 
plaining  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  ©f  any  comfort,  is  according  to  the  happi 
ness  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  thai;  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 

1  "lerpdyuvos  dvrjp. — Arist.' 


78  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  12. 

patience ;  the  world  judge  th  according  to  outward  appearance,  and 
therefore  is  often  mistaken.  Nemo  atiorum  sensu  miser  est,  sed  suo, 
saith  Salvian1 — 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  miser 
able,  but  c  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  temp 
tation  ; '  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,  0  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  mortify 
ing  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  will 
ingness  to  choose  the  greatest  affliction  before  the  least  sin,  and  there 
fore  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 

1  Sal.  de  Gub.  Dei,  lib.  i. 


JAS.  I.  12.]  UPON  THE  EPISTLE  OF  JAMES.  79 

world  hateth  both,  though  the  form  less.  Oh  I  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  sacri 
fice  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,  rot?  yejv^ao-^evo^,  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 
1  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.1  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  oppor 
tunity  to  discover  his  uprightness.2 

06s.  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 

1  'Deus  nihil  coronat  nisi  dona  sua.' — Aug.,  lib.  v.  horn.  14. 

2  'Miseruin  te  judico  quod  nunquam  fuisti  miser;  transistis  sine  adversario  yitam;  nemo 
sciet  quid  potueris ;   ne  tu  quidem  ipse  ;  opus  est  ad  notitiam  sui  experimento,  quso 
quisque  posset  nisi  tentando  non  didicit.' — Sen.  lib.  de  Provid.,  cap.  4. 


80  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  12. 

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  opposi 
tion  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.  Eemember,  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.1  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.2  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  arid  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  gar 
ments  ;  for  the  messengers  of  the  cross  were  apparelled  with  a  shin 
ing  glory. 


1  '  Apifj,f>s  6  xei/iwi',  dXXa  y\VKfo  6  7ra/od5ewos*  dXyetvrj  -5)  ftfyis,  dXX  i)8eia  y  a-rr6\av<Tis. 
fuicpbv  dvaf^eivu^ev  Kal  6  /(6X7ros  ^uas  6d\\f>et  TOV  Trar/ndpxou,'  &c.  —  Basil  ad  40  Martyr. 

2  'Pericula  non  respicit  martyr,  coronas  respicit.'  —  Basil,  ubi  supra. 


JAS.  I.  12.]  UPON  THE  EPISTLE  OF  JAMES.  81 

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.1  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  sacri 
fice.  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.  Philo 
sophy  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  sullen- 
ness  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  tempta 
tion  1  Therefore  the  scriptures,  when  they  set  out  an  outward  enemy, 
though  never  so  fierce,  call  him  flesh,  '  with  them  is  an  arm  of  flesh  ; ' 

1  '  Promittendo  se  debitorem  fecit.' — Aug. 
VOL.  IV.  X 


32  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  13. 

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,  lohen  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  tempta 
tions,  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  incon 
sistent  with  the  purity  and  holiness  of  his  nature,  as  the  apostle  proveth 
in  this  and  the  following  verses. 

Let  no  man,  ivhen  he  is  tempted,  ///^Set?  ireipa^o^evos — that  is, 
tempted  to  sin,  for  in  this  sense  is  the  word  used  in  scripture ;  as 
SoKi/jid&v,  or  trial,  is  the  proper  word  for  the  other  temptation,  so 
Treipd&iv  is  the  proper  word  for  temptations  to  sin  ;  thus  the  devil  is 
called  o  ireipd&v,  the  tempter,  Mat.  iv.  3 ;  and  in  the  Lord's  Prayer 
we  pray  that  we  may  not  be  led  ei?  Treipaa-^ov,  '  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. 

/  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  Sal- 
meron,  out  of  Clemens  Komanus,1  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  TWV  Ka/ca)v,  as  referring  it 
to  evil  persons,  but  simply  without  an  article,  KCLKWV,  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 

1  ''A56/ct/xos  avrjp  ctTretpaaros  iraph  ry  0e<£.' — Clem.  Rom.  lib.  ii.  Const.,  cap.  8. 


JAS.  I.  13.]  UPON  THE  EPISTLE  OF  JAMES.  83 

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,  0  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  i? 
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.1     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  our 
selves.  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  im 
perfect  animals  are  sometimes  bred  ex  putri  materia,  only  out  of 

1  Euseb.  Eccles.  Hist.,  lib.  ii.  cap.  7. 


84  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  13. 

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  liominum,  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  there 
fore  is  it  that  the  soul  doth  so  wickedly  design  to  bring  God  into  a 
partnership  and  fellowship  of  our  guilt.  Partly  through  a  wicked  de 
sire  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,  wre  would  destroy  the  dread  and 
reverence  of  it.  It  is  a  saying  of  Plutarch,  Malo  de  me  did  nullum 
esse  Plutarchum  quam  malum  esse  Plutarclium,  de  Deo  male  sentire 
quam  Deum  esse  negare  pejus  duco.  We  cannot  deny  God,  and  there- 
lore  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  tliou  gavest  me.' 
So  many  will  plead  the  greatness  of  their  distractions  and  incum- 
brances.  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 


JAS.  I.  13.]  UPON  THE  EPISTLE  OF  JAMES.  85 

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  timo 
rous  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  ot 
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  there 
fore  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 


86  AN  EXPOSITION.  WITH  NOTES,  [JAS.  I.  13. 

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.  Kev. 
xvi.  21,  'They  blasphemed  the  God  of  heaven,  because  of  their 
plagues;'  the  madness  of  their  rage  breaketh  out  into  open  blas 
phemy.  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  e'/c  Trovrjpov,  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  pro 
vidence,  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. 

06s.  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  tempta 
tion.  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 


JAS.  I.  13.]  UPON  THE  EPISTLE  OF  JAMES.  87 

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 : 
Ilab.  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  com 
munion  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  holi 
ness,  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  aTreipacrros  KCLK&V,  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  counte- 


88  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  13. 

nancing  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.1     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,    rot)?  OVTCDS  cnrofyv- 
yovTas,  really  or  verily  escaped,  that  is,  had  begun  to  profess  the  gospel ; 
or,  as  some  copies  have,  oXf/yw?  aTrocfrvyovTas,  having  a  little  escaped 
from  error ;  thence  the  vulgar  eos  qui  paululum  effugiunt,  with  which 
the  Syriac  and  Arabic  translations  agree  ; 2  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  dis 
position  outright :  the  dragon  watched  for  the  man-child  as  soon  as  he 
was  born,  Bev.  xii.  4,  and  these  make  advantage  of  those  early  ten 
dencies  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  can- 

1  '  TOI)J  Novels  TTJS  /AeTavolas.' — Epiphan. 

2  So  see  Jerom.  lib.  iii.  contra  Jovin.  et  Aug.  de  Fide  et  Operibus,  cap.  25. 


JAS.  I.  13.]  UPON  THE  EPISTLE  OF  JAMES.  89 

not  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  seclucement.1 
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  Sani.  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 
permissive,  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  mean 
ing  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,  serideth 
them  a  strong  delusion  ;  asKom.  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  dark 
ness  follow  upon  the  absence  of  the  sun :  he  doth  not  infuse  evil,  nor 

1  '  Diabolus  tentat ;  Deus  probat.' — Tertul.  de  Orat. 


90  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  13. 

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  com 
mission  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  dis 
pose  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  arid  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  riot  be  sinful.    The  apostle  saith,  '  Where 
is  no  law,  there  is  no  transgression  ; '  but  I  mean  chiefly  without  his  per 
mission  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  pre 
ordination,  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  deter 
minate  counsel  of  God/  Acts  ii.  23.  Mark,  Peter  saith,  not  only 
rfj  Trpoyvcocrei,,  '  by  the  fore  -knowledge/  but  wpia^evrj  /SoiAf},  '  deter 
minate  counsel/  which  implieth  a  positive  decree.  Now  that  cannot 


JAS.  I.  13.]  UPON  THE  EPISTLE  OF  JAMES.  91 

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  1.  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 
faintriess  of  his  operation :  but  God  being  free,  neither  obliged  by 
necessity  of  nature,  nor  any  external  rule  and  law,  nor  by  any  fore 
going  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.1 

[3.]  There  is  a  concurrence  to  the  action,  though  not  to  the  sinful- 
ness  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,  KivovpeOa — 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  crea 
tures. 

[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  busi 
ness  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.  Ixxxi.  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 

14  Homo  Deum  non  nisi  ex  sensu  suo  metitur,  nee  de  auctoritate  ejus  cogitat,  quin 
earn  circumcidat,  nee  de  libertate  quin  ei  fibulam  impositam  velit ;  Pelagiani  omnes 
nascimur,  immo  cum  supercilio  pharisaico.  HJc  character  vix  delebilis  est^:  ^Homo  sibi 
obnoxium  Deum  existimat,  non  se  Deo,'  &c. — Spanhem.  de  Gratia  Universali,  in  Prcef.  ad 
Lect. 


92  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  13. 

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  jsee ;  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 
arid  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  pro 
phets  :  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,  4  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  them 
selves,  and  in  their  own  nature  motives  to  duty,  rather  than  tempta 
tions  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.1 
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.  Ixix. 
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  Kom.  i.  26.  '  God  gave  them 
up  to  vile  affections  ; '  this  is,  when  God  suffereth  those  /colvas  eVi/o/a?, 
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.  Ixxvi.  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 

1  Plutarch. 


JAS.  1.  14.]  UPON  THE  EPISTLE  OF  JAMES.  93 

have  its  scope;  but  when  it  is  come  to  the  stint  and  bounds  that  pro 
vidence  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 : 
Bom.  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  attri 
butes  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  ivhen  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  caujso,  namely,  God's  providence  and  de 
cree.  The  true  procreating  cause  of  sin  is  in  every  man's  soul ;  it  is 
his  lust ;  he  carrieth.  that  which  is  fons  et  fames,  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  SVVCLIJLLS  eTriOvfjurfTiKr]  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,'  Kom.  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, 


94  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  14. 

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  under 
standing,  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/  '  concupis 
cence/  &c.  However,  this  1  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  facul 
ties — 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  flesli,  the  oppo 
site  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  appe 
tites  which  are  the  rise  of  lust,  wantonness,  drunkenness,  gluttony, 
called  by  way  of  emphasis,  l  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  neigh- 
ings  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  Aristotle1  they 
are  called  eiriOv^iai  6r)pia>$eis,  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. 

1  Arist.  Ethic.,  lib.  vii.  cap.  6. 


JAS.  I.  14.]  UPON  THE  EPISTLE  OF  JAMES.  95 

[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  inter 
preters  in  opening  these  two  words.  Some  conceive  that  in  these  two 
words  the  apostle  givetli  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)  rjftovrj  8e\€ap  KCLKWV, 
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  th<3  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,  e^eTuro/Aei'o?,  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,  SeXea^oyLtez/o?,  '  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, 
77  18  la  eTTLOvpia,  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,  1eyo>  aol  TOVTCW  air  la — 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 

1  Plut.  de  Sera  Num.  Vindict. 


%  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  14. 

altogether  blame  the  devil :  '  Suggestion  can  do  nothing  without 
lust/1  I  remember  Nazianzen  saith,  TO  irvp  Trap  TI^V,  rjSe  <£Xof  rov 
TTvevfjuaTos—the  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  abhor r en cy  from  the  sin,  if  there 
be  nothing  in  the  man  to  suit  with  it.  Lot  was  the  more  righteous  for 
living  in  Sodom,  and  Anach arsis  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  eTuOvpia,  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  inriocency,  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  inclina 
tion  arid  tendency  of  the  desire  towards  the  object.  Before  there  is  any 
thought  or  consultation  in  the  soul,  there  is  6'/oe£t9,  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  de 
sires  are  ;  appetite  followetli  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,  e^eX/co/uew?,  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  unclean- 
ness,  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 

1  'Diabolidecipientiscalliditas,  ethominis  consentientis  voluntas.' — Aug.  dePeccat.  Oriy. 

lib.  ii.  cap.  37. 


JAS.  I.  14.]  UPON  THE  EPISTLE  OF  JAMES.  97 

is  a  sign  that  sin  hath  not  gained  your  consent,  but  committeth  a 
rape  upon  your  souls.  When  you  cry  out  to  God,  Bom.  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  consider 
ation  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  burnetli  the  more  fiercely.     This  is  that  which  the 
apostle   calleth  TraOos  eiriOv^ia^,  '  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  sen 
sible  because  they  disturb  reason,  vex  the  soul,  oppress  the  body. 
But  it  is  also  in  other  sins.     The  apostle  speaketh  of  it  elsewhere : 
Kom.  i.  27,  '  They  burned  in  their  lust  one  towards  another/     It  is 
when  reason  is  so  disturbed  and  oppressed,  that  there  can  be  no  resist 
ance  ;  yea,  grace  itself  is  overborne. 

3.  When  they  urge  and  vex  the  soul  till  fulfilled,  which  is  often  ex 
pressed  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  out 
ward  and  carnal  object  noteth  the  irnpetuousness  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  to 
gether,  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  them 
selves  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 

VOL.   IV.  G 


98  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  14. 

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 :  Kom.  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,  SeXeafoyaez'o?, 
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 
hicleth  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,  c  They 
rejoice  to  do  evil,  and  delight  in  the  frowardness  of  the  wicked/  Ee- 
venge  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  plea 
santness — that  is  the  bait  of  lust.     The  philosopher  could  say,  that 
natural  desires  are  properly  Trpb?  TO.  dvayfcala,  to  what  is  necessary.1 
Solomon   saitli,  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  Tully2  saith  of  youth,  voluptates 
experiendo  contemnat—ky  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 

1  Arist.  Eth.,  lib.  vii.  cap  vi. 

2  M.  T.  Cicero  in  Orat.  pro  Rege  Deiot, 


JAS.  1.  15.]  UPON  THE  EPISTLE  OF  JAMES.  99 

satisfied  by  experience :  but,  however,  the  spirit  groweth  more  sot 
tish  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,  eira  Se. — 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,  Kom.  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 


100  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  15. 

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. 

Brmgeth  forth ;  that  is,  bindeth  the  soul  over  to  it ;  for  in  this  suc 
cession  there  is  a  difference  :  lust  is  the  mother  of  sin,  but  sin  is  the 
merit  of  death;  and  so  Cajetan  glosseth  well,  general  meritorie,  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  o/oef  t?,  which  is  nothing  but  the  irritation  of  the 
object,  provoking  the  soul  to  look  after  it;  then  there  is  OP/JLTJ,  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  /3ov\7jcr^,  consultation ;  and  when  the 
understanding  hath  consulted  upon  the  motion  of  the  will,  there 
followeth  POV\T),  a  decree  of  the  will  about  it,  and  tlien  aipeai,?,  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, 


JAS.  I.  15.]  UPON  THE  EPISTLE  OF  JAMES.  101 

then  way,  then  seat ;  and  again,  first,  ioalkt  then  stand,  then  sit.  You 
see  distinctly  there  three  different  terms  for  the  persons,  the  objects, 
the  actions :  first,  men  like  wickedness,  then  they  tcalk  in  it,  then  are 
habituated :  first,  men  are  ivithdrawn  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,  rwv  Xoipwv,  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 ; x  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  male  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 

1  '  Homicidii  festinatio  est  prohibere  nasci ;  etiam  conceptum  utero  dum  adhuc  sanguis 
in  hominem  delibatur  dissolvere  non  licet,  nee  refert  natura  natam  quis  eripiat  animam  an 
nascentem  disturbet.' — Tertul.  in  Apol. 


102  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  15. 

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,  TTJ 
TrpoOeo-i,  TT}?  KapSias,  that  they  would  resolvedly  decree  for  God  in  the 
will;  so,  when  the  apostle  speaketh  of  his  holy  manner  of  life,  he 
calleth  it  irpoQeo-w,  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 :  Eom.  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  dis 
covery.  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  comgregation/  Prov.  xxvi.  26.  Some  misbehaviour 


JAS.  I.  15.]  UPON  THE  EPISTLE  OF  JAMES.  103 

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,  arid  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,  Bom.  vi.  21,  'The  end  of  these  things  is  death.'  It  cometh 
with  a  pleasing  and  delightful  sweetness,  promising  nothing  but  satis 
faction  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 :  Kom.  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,1  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  be2  so  extreme.  If  you  have  no  better  plea,  that  will  be  a  sorry 
refuge  in  the  day  of  wrath.  David  a  Mauden,3  a  learned  Papist,  saith, 
Those  sins  are  only  to  be  counted  mortal — (1.)  Which  are  said  to  be 

1  Qu.  '  Not  equal '  ?— ED.  2  Qu. '  Will  not  be '  ?— ED. 

3  David  a  Mauden  in  Prefat.  Comment,  in  Decalog. 


104  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  15. 

an  abomination  to  God,  and  hated  by  him,  in  scripture ;  (2.)  To 
which  a  Fee,  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  itaaven ;  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  set  it  as  a  flaming  sword 
in  the  way  of  your  carnal  delights.  Observ^  now  w}sely  God  hath 
ordered  it,  much  of  sin  is  pleasant ;  ay !  but  thei-e  is  death  in  the  pot, 
and  so  fear  may  counterbalance  delight.  x\noi^her  part  of  sin  is 
serious,  as  worldliness,  in  which  there  is  no  gros^,  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  farsaketh  me  i^oveth  death/ 
It  is  against  nature  for  a  creature  to  love  its  own  death  ;  an  natural 
motions  are  for  self-preservation.  Oh !  why  then  should  1"  ,Satisfy  my 
flesh  to  endanger  my  soul  ?  God  himself  puts  on  a  pa,6Sjon)  an(J 
reasoneth  thus  with  us,  Ezek.  xxxiii.  11,  '  Why  will  ye  die,  Q  house 
of  Israel  ? '  Why  will  you  wilfully  throw  away  your  o\vn'\  souls  ? 
Why  will  ye  for  a  superfluous  cup  adventure  to  drink  a  cup  oi?  wrath 
unmixed?  For  a  little  estate  in  the  world  make  hell  your  poi-fton? 
It  is  sweet  for  the  present,  but  it  will  be  death.  Sin's  best  are  S0on 
spent,  the  worst  is  always  behind. 

Use  2.  It  showeth  what  reason  we  have  to  mortify  sin  lest  it  mor^ jfy 
us  ;  no  sins  are  mortal  but  such  as  are  not  mortified  ;  either  sin  mi-jst 
die,  or  the  sinner.  The  life  of  sin  and  the  life  of  a  sinner  are  like  t\y0 
buckets  in  a  well — if  the  one  goeth  up  the  other  must  come  dowi;^ 
When  sin  liveth  the  sinner  must  die.  There  is  an  evil  in  sin  and  a?n 
evil  after  sin.  The  evil  in  sin  is  the  violation  of  God's  law,  and  th'tp 
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 ; 


JAS.  I.  16.]  UPON  THE  EPISTLE  OF  JAMES.  105 

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.  1 6.  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,  p,^  TT\avacr6e,  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.  Ixiii.  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  observ 
able,  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  malificce,1  a  wicked  sort  of  men,  and 
Christianity  a  witchery  and  superstition. 

1  Tacit.  Anual.,  lib.  xv. ;  Sueton.  in  Nero,  cap.  16. 


106  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  16. 

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,  some1  have  observed 
that  the  fathers  declaimed  generally  against  errors  about  the  power 
of  nature,  not  meddling  with  the  persons  or  particular  tenets  of  Pela- 
gius  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. 

Ols.  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  :  Kom.  i.  26  ,  first  they  were  given  up,  efc 

'  ' 


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  mcke  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  dan 
gerous  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  prin 
ciples  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 

1  See  Usser  de  Britann.  Eccl.  Primordiis,  p.  221. 


JAS.  I,  16.]  UPON  THE  EPISTLE  OF  JAMES.  107 

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  intri 
cacy  ,  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  liominibus  prcefracti  myenii,1  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  under 
stood  ;  they  do  not  look  to  what  is  sound  and  solid,  but  what  is  plau 
sible,  and  at  first  blush  reconcilable  with  their  thoughts  and  appre 
hensions. 

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  know 
ing  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  under 
standing  ;  this  will  be  better  than  to  cavil  at  the  dispensation  of  God, 
that  he  should  leave  the  world  in  such  doubt  and  suspense.  Chry- 
sostom  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. 

1  Camero  de  Eccles. 


108  AN  EXPOSITION,  WITH  NOTES,  [JAS.   I.  16. 

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  under 
standing,  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. 

Ols.  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,  Kom.  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, 
fyriiiaa-i,  ftvcra-ivois,  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  Kome  he  was  forced 
into  their  fellowship.1  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  wis 
dom  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 

1  '  Prorsus  in  Montani  partes  transivit.' — Pamcl.  in  Vita  Tertul. 


JAS.  I.  17.]  UPON  THE  EPISTLE  OF  JAMES.  109 

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  ivhom  is  no  variable 
ness,  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  affec 
tions,  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  Trvev^anKa^ 
evhoyias, '  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,  makin 
ayaOrj,  or  '  good  gift,'  to  imply  earthly  blessings,  and  &w/o7^t 
'  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  argu 
ment  is  so  fit  to  batter  down  that  conceit  as  that  God  is  the  author  of 
special  and  saving  grace ;  arid  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  corn- 
pareth  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, 
1 1  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;3  therefore  'in 


110  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  17. 

heavenly  places/  because  thence  was  their  original,  and  there  is  their 
accomplishment. 

And  descendeth  or  cometJi  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 
1  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  lohom  is  no  variableness,  7rapa\\ayr). — 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,  r/aoTn}?  airoaKiacrpa. — 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 


JAS.  I.  17.]  UPON  THE  EPISTLE  OF  JAMES.  Ill 

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.  Iv.  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  rela 
tion  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 


112  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I  17. 

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,  gi^ 
'  the  Holy  Spirit  to  them  that  ask  him ;'  that  is  the  giving  of  good 
gifts,  to  give  the  Holy  Spirit.  Nihil  bomim  sine  summo  bono1 — 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  abun 
dance  of  treasure,  that  is,  violent,  bloody  men ;  but  the  '  men  alter 
God's  heart7  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.  Ixiii.  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,  0 
Lord,  with  the  favour  that  thou  bearest  unto  thy  people  ;  0  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  ^Gocl :  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,  </>w?  e/c  (/HUTO?,  #eo?  a\r)6ivos  GK  Oeov  a\r]6lvov,  '  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  under 
standing,  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 

1  Aug.  lib.  iv.  contra  Jul. 


JAS.  I.  17.]  UPON  THE  EPISTLE  OF  JAMES.  113 

'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  a,pply  yourselves  to  God.     If  you  want  the 
light  of  grace,  or  knowledge,  or  comfort,  you  must  shine  in  his  beam 
arid  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.  Ix.  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.      Kachel  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.' 

Gbs.  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  Eock  of  ages/  Isa.  xxvi. 
4.  So  his  counsel,  Mutat  sententiam,  sed  non  decretum  (as  Bradwar- 
dine)  ;  he  may  change  his  sentence,  the  outward  threatening  or  pro 
mise,  but  not  his  inward  decree;  he  may  will  a  change,  but  not 

VOL.  iv.  H 


114  AN  EXPOSITION,  WITH  NOTES,  [JAS.  1,  18. 

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  pur 
poses,  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  /  A  M. 
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,  eya  Kvpios,  ov/c  7f\\oiwp(u,  '  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,  /3ov\7]dels. — Because  he  would,  or  being 
willing.  The  word  is  put :—(!.)  To  deny  compulsion  or  necessity  ; 


JAS.  I.  18.]  UPON  THE  EPISTLE  OF  JAMES.  115 

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 
fiovXrjOels  is  equivalent  to  that  which  Paul  calleth  evbofcla,  the  natural 
bent,  purpose,  and  inclination  of  God's  heart  to  do  the  creatures  good  : 
Eph.  i.  1 1,  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  761/09,  '  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,  ToX/^porar?;?  T???  (frvcrecos 
ayaXfJia,  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  qua 
regeneramur,  by  which  we  are  begotten,  the  other  qua  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  sub 
stance,  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  Kev.  xiv.  4,  are  said  to  be  '  redeemed  from  among  men,  to 


116  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  18. 

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;' 
Eom.  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, 
1  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 :  Dent.  vii.  7,  8,  '  He  loved  you5<  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  arid  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 :  evjjuzveia  Trdrpos  a  cnroKTeivei,  aXXot?  ryiyvercu  crwr^p/a,1 
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 

1  Nazianz.  in  bis  Christina  Pctticns. 


JAS.  I.  18.]  UPON  THE  EPISTLE  OF  JAMES.  117 

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,  Kara  rrjv  evboKiav,  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,  Kaivrj 
/crtcrt?,  '  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  con 
version  :  it  is  a  begetting,  and  we  (as  the  infant  in  the  womb)  contri 
bute  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  oi  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 


118  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  18. 

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,  G-al.  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.  Eemove  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,  Ixiii.  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 


JAS.  I.  18.]  UPON  THE  EPISTLE  OF  JAMES.  119 

a  good  God  be  a  good  Father  ?  Tarn  pater  nemo,  tampius  nemo  * — 
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  be 
gotten  you  in  Jesus  Christ,  through  the  gospel.'  There  is  the  instru 
ment,  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  con 
version  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  plough 
ing  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 ;  Cpl. 
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  sor 
rows.'  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, 
Eom.  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  Eev.  xix.  9,  '  Blessed  are  they  which  are  called  to 

1  Tertul.  in  lib.  de  Orat.  Dora. 


120  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  18. 

the  supper  of  the  Lamb  :  these  are  the  true  sayings  of  God/  ^  So 
Kev.  xxii.  6,  when  he  had  spoken  of  the  glory  of  heaven,  he  saith, 
4  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.  ex.  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  com 
fort  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  Gliristi,  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  isformido  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  6\t,yo7ncrTLa  ,  '  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  under- 


JAS.  I.  18.]  UPON  THE  EPISTLE  OF  JAMES.  121 

standing  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  espe 
cially,  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/  Johnxvii.  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  con 
stant  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  perfec 
tions  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,1  out  of  Varro,  reckoneth  up  two  hundred 

1  August,  de  Civit.  Dei,  lib.  xix.  cap.  1. 


122  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  18. 

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  per 
petuity  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.  .  Chris 
tianity  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,  Eom.  ii.  15,  that  epyov  vofjuov,  '  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  him 
self.'  So  Lactantius  proveth  against  them  that  they  had  not  a  true 
way  of  mortification,  and  were  not  spiritual  enough  in  their  appre 
hensions  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 


JAS.  I.  18.]  UPON  THE  EPISTLE  OF  JAMES.  123 

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  reli 
gions  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  TO  <yvM(TTov  TOV  <9eoO,  some  knowledge  of  the  nature  of  God,  Bom. 
i.  20 ;  but  the  apostle  saith  in  the  next  verse,  that  '  they  were  vain,  eV 
$La\.oyicrfjLOLs,  in  their  imaginations/  that  is,  in  their  practical  infer 
ences  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  tola  scriptura,  ut  crcdamus  Deum  esse  miseri- 
cordem — it  is  the  design  of  the  whole  scripture  to  bring  the  soul  to 
a  steady  belief  and  trust ;  therefore  the  psalmist,  wrhen  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  reli 
gions  ;  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  jus 
tice,  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 
rnaii,  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 


124  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  18. 

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,  Sia  Sai/jLovtcov  nraaa  6/uX/a 
KOI  SiaheKTos  jjbera^v  Oewv  KOL  avOpwTrwv — 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  com 
merce  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,'  Bom.  i.  32.  There- 
fore^  the  great  inquiry  of  nature  is,  how  we  shall  appease  angry 
justice.,  and  redeem  our  souls  from  this  fear.  You  know  the  question, 


JAS.  I.  18.J  UPON  THE  EPISTLE  OF  JAMES.  125 

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  them 
selves  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  sacri 
fice  was  but  a  dull  way  either  to  satisfy  God  (his  being  '  the  cattle  of 
a  thousand  hills/  Ps.  1.  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.  Ixxxv.  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  Kedeemer,  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  righteous 
ness,  and  that  he  might  be  just,  and  the  justifier  of  him  that  belie veth 
in  Jesus  : '  that  is,  in  the  matter  of  justification,  where  grace  is  most 


126  AN  EXPOSITION,  WITH  NOTES,  .         [JAS.  I.  18, 

free,  God  makes  his  righteousness  shine  forth,  having  received  satis 
faction  from  Christ. 

(3.)  Comfort  and  duty  are  brought  together.  The  end  of  all  reli 
gion  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  assist 
ance  of  a  mighty  Spirit ;  they  need  not  put  out  their  eyes,  having  a 
God  to  quench  their  lusts  ;  *  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,  fs.  cxix. 
6,  '  I  shall  not  be  ashamed  when  I  have  respect  to  all  thy  command 
ments/ 

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/  Xao?  Treptoi/o-to?,  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  /crLo-^drwi'  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  consider 
able  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 

1 '  Democritus  excaecavit  seipsum  quod  mulieres  sine  concupiscentia  aspicere  non  posset, 
et  doleret  si  non  esset  potitus  :  at  Christianus  salvis  oculis  fceniinam  videt ;  animo  ad- 
versus  libidinem  csecus  est.' — Tertul.  in  Apol.,  cap.  46. 


JAS.  I.  18.]  UPON  THE  EPISTLE  OF  JAMES.  127 

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  im 
plicitly  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,  Eom.  xii.  1.  Now, 
under  the  gospel,  there  are  no  sin-offerings,  all  are  thank-offerings. 
Well,  then,  give  up  yourselves  in  a  reasonable  way,  'X.oyiKrj  Xarpeta,  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,  ILQVQI  Troiovwres  rr]v  a/jbapriav^  '  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  concern 
ments,  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, 
1  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- 


128  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I  19. 

interests.1  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  in 
ferred  out  of  the  former.  The  apostle  saith,  ivherefore.  Some  make 
the  consequence  thus:  He  hath  begotten  you,  therefore  walk  as  men 
regenerate ;  for  they  make  these  sentences  to  be  of  a  general  concern 
ment,  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  sen 
tences  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  con 
sider  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  lati 
tude  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  ivherefore.  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  com 
mand  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.  Iv.  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 

1  '  Nesciunt  suis  parcere  qtii  nihil  simm  norunt.' — Ambros. 


JAS.  I.  19.]  UPON  THE  EPISTLE  OF  JAMES.  129 

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  ivJierefore.  Experience 
of  the  success  of  ordinances  engageth  us  to  a  further  attendance 
upon  them.  He  hath  begotten  you  by  the  word  of  truth,  '  where 
fore,  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  Stan- 
carists,1  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  man}r,  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.  Ixiii.  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 

1  From  Stancaras,  a  professor  at  Konigsberg,  and  afterwards  in  Poland,  where  he  died 
in  1574.— ED. 

VOL.  IV.  I 


130  AN  EXPOSITION,  WITH  NOTES,        [JAS.  I.  19. 

tliat  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  morti 
fied  ?  no  good  resolutions  to  be  strengthened  ?  no  affections  to  be 
quickened  and  stirred  up  ?  Is  there  no  decay  of  vigour  and  liveli 
hood  ?  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  wilder 
ness,  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  ignor 
ance  ;  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  perfec 
tion,  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  story *  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/  Kom.  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 

1  Socrates  Scholast.,  lib.  ii.,  Eccles.  Hist.,  cap.  8. 


JAS.  I.  19.]  UPON  THE  EPISTLE  OF  JAMES.  131 

meanest  gifts.  There  may  be  gold  in  an  earthen  vessel.  There  is  none 
too  old,  none  too  wise,  none  too  high  to  be  taught.1  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  restrain 
ing  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,  w  Trapcurrj- 
crare,  '  See  that  ye  refuse  not/  &c.  The  word  signifieth,  do  not  urge 
vain  pretences.  This  is  the  fourth  note,  but  I  must  be  more  par 
ticular. 

06s.  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  our 
selves  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  particu 
lars. 

1.  It  showeth  how  we  should  value  hearing  :  be  glad  of  an  oppor- 

1  'Act  yrjpdffKb)  iroXXa  didavKdnevos. — Solon. 


132  AN  EXPOSITION.  WITH  NOTES,  [JAS.  I.  19. 

tunity  ;  the  ear  is  the  sense  of  learning,1  and  so  it  is  of  grace  ;  it  is 
that  sense  that  is  consecrated  to  receive  the  most  spiritual  dispensa 
tions  :  Kom.  x.  14,  '  How  shall  they  believe  in  him  of  whom  they  have 
not  heard?  '  The  Lord  beginneth  his  sermon  with  '  Hear,  0  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  energice,  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.  Eeading  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  .ZEnon  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. 

'  Plus  est  in  auribus  quam  in  oculis  situm,  quoniam  doctrina  et  sapientia  percipi 
auribus  solia  potest,  oculis  soils  non  potest.' — Lactantius. 


JAS.  I.  19."]  UPON  THE  EPISTLE  OF  JAMES.  133 

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  krioweth. 
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  l^io^vwjjioavvrj^  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'  arjd  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,  Nee  ego  te,  nee  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  ava  pepos,  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,1 
that  was  John's  thirtieth  year.  Augustus  reigned  fifty-five  years,  and 

1  Stapyld.  in  Prompt.  Moral,  in  Dorn.  3,  Advent. 


134  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  19. 

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  pre 
cipitated.  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)  TTJV  7ro\iav 
fjidTiv  cfrepovres,  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,1  where  he  instanceth  in  Daniel,  Solomon,  Jere 
miah,  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. 
Tertullian 2  hath  a  notable  observation  concerning  some  sectaries  in 
his  time,  Nunquam  citius  prqficitur  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  gloria  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 

1  Hortatur  Magnesianos  :  '  MT?  Kara^ovelv  TT?S  i)\iida.s  TOV  eirLffKbirov,  ou  irpol  rj]v  thai- 
vw&yv  afopuvras  vettTrjTa   dXXdt  irpol  TTJV  tv  Gey  <t>p6v*i<rtv.''—Ignat.  Epist.  ad  Maqnes  sub 
initio  Epist. 

2  Tertul.  in  lib.  de  Prescript,  adversus  Hseret. 


JAS.  I.  19.]  UfON  THE  EPISTLE  OF  JAMES.  135 

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  con 
cerning  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  appre 
hensions,  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  our 
selves.     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.1 

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  meet 
ing  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  expres- 


1  '"Airavres  Zfffiev   ec's  rb  vovQerelv  v6<f>oi,  6rav  d'avroi  iroiufiev  /juapol  ou  yiyvu<?KOfJi.ei>.'  — 
Menander. 


136  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  19. 

sions.  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  com 
mitted  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  riot  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.1     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 

1  Tacitus. 


JAS.  I.  19.]  UPON  THE  EPISTLE  OF  JAMES.  137 

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  : 1  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  Ambrose  2  counselled  Theo- 
dosius  the  Great  (after  he  had  rashly  massacred  the  citizens  of  Thes- 
salonica)  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  appre 
hensions  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  ofu^oXot,  hasty, 
and  soon  moved,  as  Calvin.3  Augustine  observes  the  like  of  his 
father,  Patricius,4  and  some  observe  the  same  of  Cameron  ; 5  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  is  6  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 

1  '  Maximum  remedium  iraedilatio  est,  ut  primus  ejus  fervor  relanguescat,  etcaligo  quae 
prerait  mentem  aut  resiliat  aut  minus  densa  sit ;  graves  habet  impetus  primo.' — Senec. 
de  Ira,  lib.  ii.  cap.  28,  and  lib.  iii.  cap.  12. 

2  Ruff.,  lib.  ii.  Hist.,  cap.  18  ;  Theod.,  lib.  v.  Hist.,  cap.  26. 

3  Beza  in  Vita  Calvini,  p.  109. 

4  '  Erat  vero  ille  sicut  benevolentia  praecipuus  :  ita  ira  fervidus.' — Aug.  Confess.,  lib. 
ix.  cap.  9. 

5  '  '0£i/xoXos  quidam  et  adversus  notos  etfamiliares  facile  initabilis,  sed  qui  etiam  Irani 
deponeret,  atque  ultro  culpam  et  errorem  agn«'*ceret.' — Icon.  Carrier.  Prcef.  Operibus. 

6  Qu.  '  is  not '  ?— ED. 


138  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  20. 

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  ivrath  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,  Kom.  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,  ov  Karepjd^eraL — doth  not  attain,  doth  not  persuade 
or  bring  forth,  any  righteous  action  ;  yea,  it  hindereth  God  from  per 
fecting  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  righteous 
ness  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.  Kage  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  occa 
sioned  by  differences  about  the  word.  Usually  no  affections  are  so  out 
rageous  as  those  which  are  engaged  in  the  quarrel  of  religion,  for  then 


JAS.  I.  20.]  UPON  THE  EPISTLE  OF  JAMES.  139 

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  mad 
ness  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  good 
ness.  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 ; l  for  then  he  seemeth  to  be  quits  with  Christ,  overturn 
ing  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  ivorketh  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  represent 
ing  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 

1  '  Affectavit  quandoque  diabolus  veritateru  defendendo  concutere.' — Tert. 


140  AN  EXPOSITION,  WITH  NOTES,  [JAS.    I.  20. 

have  been  ill  for  her  if  the  Lord  had  umpired  between  her  and  Abra 
ham.  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  righteous 
ness  of  God.  The  heathens  suspected  themselves  when  under  the 
power  of  their  anger.  '  I  would  beat  thee/  saith  one,  '  if  I  were  not 
angry/  l  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  com 
mand,  another  under  the  just  reproofs  of  the  word. 

[1.]  There  are  some  indeliberable  motions,  which  Jerome  calleth 
propassions,2  sudden  and  irresistible  alterations,  which  are  the  infelici 
ties  of  nature,  not  the  sins  ;3  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,  for- 
biddeth  what  is  sinful. 

[2.]  There  is  a  necessary  holy  anger,  which  is  the  whetstone  of 

1  '  Cocdissem  te  nisi  iratus  essem.' — Plato. 

2  '  UpoTrddeiai,  non  irddrjS — Hicron.  Epist.  ad  Demet. 

3  '  Infirmitates,  non  iniquitates.' — Ambros. 


JAS.  I.  20.]  UPON  THE  EPISTLE  OF  JAMES.  141 

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.  Cer 
tainly  they  are  angry  and  sin  not  who  are  angry  at  nothing  but  sin  : 
it  is  well  when  every  passion  serveth  the  interests  of  religion.  How 
ever,  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  prin 
ciple  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.1  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  withj  his  lips,'  Ps.  cvi.  33.  In  reli 
gious  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  inde- 
liberate.  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, 


[J.tv  i/'i/xtf  ^ay  KaO'  eavrov  Sta/3o\ds  viro<j>epwv,  &c.'  —  Basil  ad  Fratres  in 
Ercmo. 


142  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  20. 

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  dis 
compose  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.1  Wrath 
retained  desistetli  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.2  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,3  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.4  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 

1  e'0pyi\ol,  TriKpol,  xd\eiroi.' — Arist.  Ethic.,  lib.  iv.  cap.  18. 

2  '  TLv0ayoptKol  ytvei  wStv  irporfKOvres,   dXXoi  KOIVOV  \6yov  ^er^vr^,  etirore  irpoaxOeiev 
ei's  \oi8oplav  VTT  opyijs,  irplv  rbv  ijKiov  dvvai  rds  5e£tds  ^SaXXovres  dXX^Xois  Kal  da"jracrdiJ.evoL 
SieXtfojTO. ' — Plutarch. 

3  '  Qui  exemplo  peccat  bis  peccat.' 

4  '  Qui  referre  injuriam  nititur,  eum  ipsum  a  quo  laesus  est  gestifc  imitari ;  et  qui 
malum  imitatur  bonus  ease  nullo  pacto  potest.'— Lactant.  de  Vero  Cultu,  lib.  6.  cap.  10. 


JAS.  I.  20.]  UPON  THE  EPISTLE  OF  JAMES.  143 

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  convic 
tion  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  :  wrath 
ful  and  fro  ward  spirits  usually  want  their  seal,  that  peace  and  establish 
ment  which  others  enjoy ;  for  the  violences  of  anger  do  not  only  dis 
compose  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  re 
ligion.     Heathens  are  famous  for  their  patience  under  injuries,  dis 
covered  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 
Lycurgus l  had  one  of  his  eyes  struck  out  by  an  insolent  young  man, 

1  Plutarch,  in  Vita  Lycurgi. 


144  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  20. 

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  revil- 
in«-  ?  &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  allfllthiness  and  superfluity  of  naugh 
tiness,  and  receive  with  meekness  the  ingrafted  word,  ivhich  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  right 
eousness  which  God  requireth ;  or  it  may  be  referred  to  the  whole 
context,  upon  all  these  considerations. 

Lay  apart,  air 06 eleven. — 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  filtliiness,  Traaav  pvTrapiav. — 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,  rrjv  Trepicrcrelav  Kaicias. — It  may 
be  rendered  '  the  ovei£owing  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,  writ 
ing  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  filthi 
ness  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.  Eeceive,  that  is,  give 
it  more  way  to  come  to  you  ;  make  more  room  for  it  in  your  hearts. 


JAS.  I.  21.]  UPON  THE  EPISTLE  OF  JAMES.  145 

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,  ov  Se^rai, 
*  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,  sub 
missive  spirit. 

The  ingrafted  tvord,  \6<yov  e^vrov. — 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,  \6yos 
KapTTofopov/jievos,  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  salva 
tion,'  Kom.  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  :  Eom.  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  ex 
cluded,  because  it  always  followeth  the  state  of  the  soul. 

The  notes  are  many  :  I  shall  be  the  briefer. 

Ols.  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.  Ivi.  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.1  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 

1  '  Iter  ad  pietatem  est  intra  pietatem. ' 
VOL.  IV.  K 


146  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  21. 

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  pre 
parations.     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  pre 
parations  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.  Ixxi.  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  in 
terpreter,  Acts  viii.     When  you  begin  duty  you  are  dead  and  indis 
posed  ;  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.  Ivii.  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 ; 
Uhnst  s  greater  things  are  for  those  that  believe,  John  i.  50. 

Obs.  ^  2.  Christian  preparation  consists  most  in  laying  aside  and  dis 
possessing  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  pre 
pared  ere  it  can  receive  the  form.  Some  translate  Paul's 


JAS.  I.  21.]  UPON  THE  EPISTLE  OF  JAMES.  147 

eavrbv,  I  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  ever 
lasting  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  con- 
futeth  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.  1.  16. 

Obs.  3.  From  the  word  laying  aside,  aTroOepevoi.  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,  iraa-av  /carclav,  1 
Peter  ii.  1,  '  all  malice  : '  and  David  saith,  '  I  hate  every  false  way/  Ps. 
cxix.  True  hatred  is  ek  ra  yevrj^  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 

1  Arist.  Khet.  in  Pass.  od. 


148  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  21. 

I  see  not,  teach  thou  me ;  if  I  have  done  iniquity,  I  will  do  so  no 
more.' 

Obs.  5.  From  that  word  fiWiiness.  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 :  Mai.  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  unclearmess,  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  abun 
dance  of  wickedness  to  be  purged  out  of  the  heart  of  man.  Such  a  ful 
ness  as  runneth  over,  a  deluge  of  sin :  Gen.  vi.  5,  '  All  the  imagina 
tions  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 


JAS.  I.  21.]  UPON  THE  EPISTLE  OF  JAMES.  149 

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  con 
science  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,  //-ot^aX/So?,  '  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  conver 
sion  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,'  ov  x^Pav 
€%€i  ev  vp.lv,  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.  Ixi.  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  wrath 
ful  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,  '  Kefrain  thy  foot  from  bare 
ness,  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 


150  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  21. 

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.  Camero1  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  liominibm  prcefracti  mgenii,  men  of  a  stubborn  and 
perverse  wit.  And  Tertullian2  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.)  Humi 
lity  and  brokenness  of  spirit.  There  must  be  insection  before  insition, 
meekness  before  ingrafting.  Gospel  revivings  are  for  the  contrite 
heart,  Isa.  Ivii.  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.  Ixvi.  2.  (2.)  Teachableness  and  tract- 
ableness  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  opposi 
tion  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 

1  Camer,  lib.  de  notis  verbi  Dei. 

2  *  Non  periclitor  dicere  ipsas  scripturas  ita  dispositas  esse,  ut  materiam  subministra- 
rent  hsereticis.'— Tertid. 


JAS.  I.  21.]  UPON  THE  EPISTLE  OF  JAMES.  151 

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  ^6709  /cap- 
7ro(t>opovijL€Vo$,  '  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,  el?  ov  7rap€$66rjT€  TVTTOV  8^0/^775.  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  ? 


152  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  22. 

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,'  saitli  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  ivord,  and  not  hearers  only,  deceiv 
ing  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 :  Eom.  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  j  usti- 
fication  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  TTO^TT)?,  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,  TrapaXoyL&fjievoi. — 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  TrapdXoyify,  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, 


JAS.  I.  22.]  UPON  THE  EPISTLE  OF  JAMES.  153 

'  You  search  the  scriptures.'  That  epevvare  there  seemeth  to  he 
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  pre 
sence  of  the  ordinances  in  their  place  ;  it  is  satisfaction  enough  that 
they  *  have  aLevite  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. 

01)s.  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  coine  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  commen 
dation  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  1  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/ 


154  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  22. 

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.1  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  kfor  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  G-od  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  con 
verse  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  irapaXoyitpjjbevoL  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  a-vvrrjprjtw,  or  a  right  apprehen 
sion  ^of  the  principles  of  religion ;  so  conscience  is  a  rule  :  there  is 
ffwe&qo-ts,  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  tcpum,  or 

1  '  Boni  esse  desierunt  simul  ac  docti  evaserint.' — Seneca. 


JAB.  I.  22.]  UPON  THE  EPISTLE  OF  JAMES.  155 

judgment,  by  which  a  man  applieth  to  himself  those  rules  of  Chris 
tianity  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,  con 
science  :  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  appli 
cation  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  sen 
tence,  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, 


156  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  22. 

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  cer 
tainly  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  liypocritcv — would  to  God  that  all  were  hypocrites,  and  could  un 
dergo  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  ra  e^o^em 
T>}?  crwTTjpias,  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  per 
suaded  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'fe 
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  con 
science,  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  there 
fore  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  arti- 


JAS.  I.  22.]  UPON  THE  EPISTLE  OF  JAMES.  157 

ficial  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  pinch- 
eth  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  dis 
guises  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  omni 
sciency,  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.  Tkere  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  '  com 
mune  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  them 
selves  with  semi- persuasions,  and  do  not  get  the  case  fully  cleared  one 
way  or  another.  The  Spirit  delighteth  in  a  full  and  plenary  convic 
tion  :  John  xvi.  8,  eXeyfet,  '  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.1  Now  this  the  Spirit  doth,  whether  it  be  in  a 

1  '  Td  /XT?  dwarov  fiXXws  Zx.eiv>  «^'  forus  u>s  ^ue?s  X^o/ier,'  &c. — Arist.  Org. 


158  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  23,  24. 

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  !  un 
clean  ! '  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  them 
selves  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  destruc 
tion.  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  en 
dowed  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. 

Yer.  23,  24,  For  if  any  be  a  hearer  of  the  ivord,  and  not  a  doer, 
he  is  like  to  a  man  beholding  his  natural  face  in  a  glass :  for  he  be- 
holdeth  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. 


JAS.  I.  23,  24.]         UPON  THE  EPISTLE  OF  JAMES.  159 

If  any  be  a  hearer  of  the  luord  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  dvSpl,  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  av^p  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,  TO  irpoa-aTrov  TJ}?  yevecrca)?,  l  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  import 
ing  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  ivay,  and  straightway  for getteth  ivhat  manner  of  man 
he  was. — He  forgetteth  the  fashion  of  his  countenance,  the  spots  re 
presented  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  : — 

01)s.  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  our- 


160  AN  EXPOSITION.  WITH  NOTES,  [JAS.  I.  23,  24. 

selves  ;  it  discovereth  the  hidden  things 'of  the  heart,  all  the  deformi 
ties  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.*  The  law  dis 
covereth  sins :  Kom.  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. 

0~bs.  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,  4  Mary  pondered  all  these  sayings.'  A  slippery,  vain,  incon 
sistent  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  un- 
humbled  and  unmortified,  and  so  they  go  away.  Oh  !  let  it  never  be 
said  of  you. 

Ols.  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: 'jit  would  not  out  of  his  thoughts.  Well,  then,  a  weak  impres 
sion  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. 

1  'Maculae  sunt  peccata  qua  ostendit  lex ;  aqua  est  sanguie  Christ!  quem  ostendit 
evangelium.' 


JAS.  I.  25.]  UPON  THE  EPISTLE  OF  JAMES.  161 

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,  6  Be  irapaKvtyas :  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  sal 
vation  :  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,  c  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, 
1  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  uii  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  VO/JLO? 
TriVreo)?,  '  the  law  of  faith,'  Kom.  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 

VOL.  IV.  L 


162  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  25. 

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  continuetli  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,  a/cpoarrjs  7%  eTriXrjo-fjiovTJs,  ( 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,  mind 
ful  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  distinct 
ness  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  looJceth.  That  we  should  with  all  serious 
ness  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  meclitateth  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  signi- 
fieth  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  mys 
teries  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. 


JAS.  I.  25.]  UPON  THE  EPISTLE  OF  JAMES.  163 

Obs.  2.  The  gospel  is  a  law.  It  is  often  invested  with  this  title  and 
appellation :  Kom.  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.  Ixi.  1 ;  it  must  be  '  preached  to  every 
creature/  Mark  xvi.  (3.)  The  author,  without  which  it  were  sedi 
tion — 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/  Kom.  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  avopoi,  but  evvofjioi.  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 
c  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  law1 — 

1  Osorius  de  Glor.,  lib.  i. 


164  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  25. 

adultery  :  by  a  law  of  the  Syrians,  the  virgins  were  to  prostitute  them 
selves  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  suf 
ficient  rule.  Christ  hath  been  '  faithful  in  all  his  house/  in  all  the 
appointments  of  it.  Whatever  is  necessary  for  knowledge,  for  regu 
lating  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 :  Kev.  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  judg 
ments  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  ima 
ginations.  They  cry  up  their  fancies  without  the  word,  and  private 
illuminations.  God  would  not  leave  the  world  at  so  great  an  uncer 
tainty.  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. 

01)s.  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.)  Be 
cause  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 


JAS.  I.  25.]  UPON  THE  EPISTLE  OF  JAMES.  165 

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  ser 
vility.  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, 
1  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  reli- 

fion.  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  Kom.  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.1 
And  Chrysostom  saith,  that  Joseph  was  the  freeman,  and  his  mistress 
was  the  servant,  when  she  obeyed  her  lusts.2 

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.,  Kom.  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.  Ii.  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  pleas- 

1  '  Domitrix  gentium,  et  captiva  vitiorum.' — A  ug.  de  Civit.  Dei. 

2  Chrysos.  Horn.  19,  in  priorem  Ep.  ad  Corinth. 


166  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  25. 

ing :  Eom.  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  con 
science  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,  Eom.  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.1  (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  ac 
cepted  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  qua 
lity  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.  Kequite 
God  you  cannot  till  you  pay  back  as  much  as  he  gave  you.2  '  He  hath 
given  his  Son  to  free  you,  and  you  should  give  up  yourselves. 

06s.  5.  From  that  and  abidetli  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  perseve- 

L  'Amor  meus  est  pondus  meum,  eo  feror  quocunque  feror.' — Aug. 
3  '  Deo  redempti  sumus,  Deum  debemus.'— Salvian. 


JAS.  I.  25.]  UPON  THE  EPISTLE  OF  JAMES.  167 

ranee.  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  trans 
gression  ;  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,1  because  they  have 
lost  their  smartness  and  savour.  (2.)  There  is  erepoSiSacncaXla, 
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/  Kev.  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  rever 
ence  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  con- 
cerneth  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, 


14  Sic  Ecebolius  de  ipso  ;    HaT^crare  /i£  r6  aXas  r6  dvalffdyTOv.'  —  Socrat.  Ecd.    Hi&t. 
lib.  iii.  cap.  2. 


168  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  25, 

and  know  it  for  thy  good ;'  there  he  spake  to  me ;  this  I  must  re 
member  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  veri 
fied:  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  re 
member  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,  ava^vrjo-e^  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  lie,  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  consola 
tion  whch  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  *  remem 
bered  the  years  of  the  right  hand  of  the  Most  High/  Ps.  Ixxvii.  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  scrip 
ture  hath  provided  in  such  a  case.  They  that  came  to  the  sepulchre 


JAS.  I.  26.]  UPON  THE  EPISTLE  OF  JAMES.  169 

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, 
'  Eemember  ye  not  how  I  spake  of  those  things  ? '  It  is  very  observ 
able  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,  '  Kemember  the  sabbath-day ; '  as  if,  then,  they  must 
needs  sanctify  it :  so  Eccles.  xii.  1,  '  Kemember  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,  '  Eemember  and  forget  not 
how  thou  provokedst  the  Lord  thy  God  in  the  wilderness  ; '  so  remark 
able  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  ivork.  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 0  ;  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,  ^opfywcnv  eVto-T^yu,^,  '  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  blessed 
ness  annexed  to  the  doing  of  the  work  of  the  word;1  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  seemefh  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 
1  Qu.  <  Lord '  ?— ED. 


170  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  26. 

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  argu 
ment  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  natu 
ral  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  watch 
ing  :^  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.  Hi.  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, 
tear  aw»w,  according  to  the  age,  as  the  manner  of  the  times  went. 
So  Kom.  xii.  2:  'Be  not  conformed  to  this  world;'  T&  OMBVI  TOVTW, 
1  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. 


JAS.  I.  26.]  UPON  THE  EPISTLE  OF  JAMES.  171 

Reas.  4.  Because  it  seerneth  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  them 
selves  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  c  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  non- 
observance  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  ac 
quainted  with  the  guilt  of  their  own  spirits,  they  are  most  apt  to  sus 
pect  others.  Nazianzen  saith  of  his  father,  ovre  rl  rcov  irovrjpwv  avros 
TrapaSexT) — he  being  of  an  innocent  and  candid  soul,  was  less  apt  to 
think  evil  of  others  ;  and  he  giveth  this  reason,  fipabv  yap  et9  inrovoiav 
Kcucovlro  7T/70?  fca/ciav  ^vcrKiv^ov — 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  declaim 
ing  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, 
Karapri^ere.  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  pre 
eminence/  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  dis 
positions  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  abun 
dance  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 


172  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  26. 

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  prac 
tice  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  mans  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  him 
self  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/  Horn.  ii.  20 ;  in  a  naked  specula 
tion,  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.1 

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,  equi 
vocation  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  them 
selves  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 

1  'Quod  videri  vis,  illud  esse  debes.' 


JAS.  I.  27.]  UPON  THE  EPISTLE  OF  JAMES.  173 

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  reli 
gious  and  necessary  things,  not  meddling  with  others'  persons  or  fame. 
(5.)  Kibaldry.  Filthy  'rotten  communication/  Col.  iii.  8;  ad-jrpos 
Xo7o?,  '  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,  evrpa7re\ia,  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  disad 
vantage,  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  pro 
portion  with  the  divine  grace  to  us.  God's  mercies  are  not  only  priva 
tive  but  positive ;  he  doth  not  only  bring  us  out  of  hell,  but  put  us 


174  AN  EXPOSITION,  WITH  NOTES,  [JAS.   I.  27. 

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.  Ixxxiv.  11.  A  shield 
against  danger,  and  a  sun,  the  cause  of  all  vegetation,  life,  and  bless 
ing.  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  :  c  Walketh  not  in  the  counsel  of  the 
ungodly,  but  walketh  in  the  ways  of  the  Lord/  Ps.  i.  1,  2  ;  so  Kom. 
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  con 
science  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. 
Keligion  also  requireth  faith  and  worship,  but  the  truth  of  these  is 
evidenced  by  charity  and  an  holy  life  ;  and,  therefore,  the  anti-scrip- 
turists  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. 


JAS.  I.  27.]  UPON  THE  EPISTLE  OF  JAMES.  175 

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  com 
prehended  all  duties  to  our  neighbour. 

The  fatherless  and  the  widoivs. — 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  per 
formed  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 : — 

06s.  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, 
Kom.  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.  Keligion  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 


176  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  27. 

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  un- 
weariedness  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  neigh 
bours/  &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  influ 
ences  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  0pijcr- 
fceta,  worship.  A  Christian  hath  a  holy  art  of  turning  duties  of  the 
second  fctable  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 


JAS.  I.  27.]  UPON  THE  EPISTLE  OF  JAMES.  177 

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  ;7  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  recom 
pense  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. 

VOL.  iv.  M 


178  AN  EXPOSITION,  WITH  NOTES,  [JAS.  I.  27. 

(2.)  The  lusts  of  the  world,  they  stain  the  glory  and  deface  the  excel 
lency  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,'  Kev.  xxi.  27.  There  we  shall  have  pure  com 
pany,  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,  arid  torment ;  and  now  this  is  the  devil's  walk.  He  com- 
passeth  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  uni 
verse,  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  : 
Kev.  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,'  Kev.  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  cor 
ruption  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,1  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. 

1 '  Discamus  sanctam  superbiam,  et  sciamus  nos  esse  illis  meliores.'—  Hieron. 


JAS.  II.  1.]  UPON  THE  EPISTLE  OF  JAMES.  179 


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  '  re 
spect  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  out 
ward  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  con 
venient  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  Gral.  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 


180  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  1. 

glorious,  they  would  not  so  easily  despise  those  in  whom  there  is  the 
least  of  Christ. 

With  respect  of  persons,  evrrpoo-coTroXrjtyLais. — 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  Oav/jud^v  TO 
7rp6cra)7rov,1  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,  Oav^dfyvres  irpoawira,  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 

1  See  Cartw.  in  Gen.  xix.  21. 


JAS.  II.  1.]  UPON  THE  EPISTLE  OF  JAMES.  181 

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,'  Jiule  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,  honour 
ing  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  to 
gether,  it  niaketh  the  person  more  lovely  ;  but  the  ground  and  rise 
of  our  affection  should  be  grace.  Love  to  the  brethren  is  an  evi 
dence,  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  Tertuilian  is  usual,  We  must  not  judge  of 
faith  by  persons,  but  of  persons  by  faith.1  (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, 

1  '  Nori  judicamus  ex  personis  fidem,  sed  ex  fide  personas.' — Tertul. 


182  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  1. 

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  aggrava 
tion  ;  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  king 
doms  '  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.1  David  maketh  it  a  de 
scription  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  advan 
tage,  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  ad 
vantage  fawning  and  servile,  as  usually  none  so  base-spirited  as  the 
proud  are,  when  it  may  make  for  their  worldly  profit.2  It  was  observed 
of  our  late  bishops,  by  one  of  their  own  party,3  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  ser 
vants  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  exhorta 
tion  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  pre 
cious  to  Christ  as  those  that  glitter  most  in  outward  pomp.  The 
apostle  saith,  '  We  are  debtors  both  to  the  bond  and  free/  Kom.  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 

1  '  Turcicum  imperium,  quantum  quantum  est,  mica  est  quam  paterfamilias  canibus 
projicit.' — Luth. 

1  Ut  dominetur  aliis  prius  servit ;  curvatur  obsequio  ut  honors  donetur.' — Ambros. 
3  Dr  Jackson  in  his  Treatise  of  Faith,  part  ii.  c.  26,  p.  457. 


JAS.  II.  1.]  UPON  THE  EPISTLE  OF  JAMES.  183 

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  ;x  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  tvho  bringeth  it.  Matheo  Langi,2  Arch 
bishop  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.3  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  na 
tural  evil.  We  are  marvellous  apt  to  think  that  there  is  no  emin- 
ency  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  wor 
shippers  may  be  ashamed,  as  Baal's  were,  of  their  trust  in  their  god, 

1  '  Omnia  dicta  tanti  existimantur,  quantus  est  ipse  qui  dixerit,  nee  tarn  dictionis  vim 
atque  virtutem  quam  dictatoris  cogitant  dignitatem.'— Salvia.  contra  A varit.,  lib.  i. 

2  Hist,  of  Council  of  Trent.     Edit.  Lond.  1629,  p.  55. 

3  '  Compertum  est  damnata  ut  hseretica  in  libris  Lutheri,  quae  in  Bernardi,  Augustin- 
ique  libris  ut  orthodoxa  immo  et  pia  leguntur.' — Erasm.  in  Epist.  ad  Card.  Mogunt. 


184:  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  1. 

1  Kings  xviii ;  or  of  your  enjoyments  :  you  are  (  made  comely  in  his 
comeliness/  Ezek.  xvi.  1 4  ;  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,  re 
proach,  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  dis 
couraged  :  God  hath  a  time  to  '  bring  forth  your  righteousness  as  the 
noon-day/  Ps.  xxxvii.  6,  by  an  apparent  conviction  to  dazzle  arid  dis 
courage  your  adversaries.  The  world  was  well  changed  when  Con- 
stantine  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  Gcd  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  ori 
ginal,  Ti/ir^,  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  accomplish 
ments,  '  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  know 
ledge  of  Christ/  Phil.  iii.  8.  (2.)  All  other  abasures  will  be  nothing: 
Taireivos,  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  re- 
porteth  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/ l  Certainly  it  is  an  honour  to  be 

1  'Cur  non  et  me  quoque  torque  donas,  et  insisrnis  Luius  ordinis  militem   creas?' 
—Thuan.  Hist. 


JAB.  II.  2-4.]  UPON  THE  EPISTLE  OF  JAMES.  185 

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  re 
lation  to  him.  Grace  is  but  a  ray,  a  derived  excellency  from  Christ. 
A  Christian  is  much  known  by  his  esteem.  What,  then,  do  you  ac 
count  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  ?  Theodo- 
sius  valued  his  Christianity  above  his  empire.  Luther  said,  he  had 
rather  be  Christian/us  rusticus  than  ethnicus  Alexander — a  Christian 
clown  than  a  Pagan  emperor.  (2.)  In  others.  Who  are  most  precioua 
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  inde 
finite  proverb  is  restrained  by  another,  Prov.  xix.  1,  where  Solomon 
intimateth  that  the  righteous  poor  man  is  better  than  his  rich  neigh 
bour.  There,  indeed,  is  the  trial.  Communion  with  holy  and  graci 
ous  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  ivith  a  gold 
ring,  in  goodly  apparel,  and  there  come  in  also  a  poor  man  in  vile 
raiment ;  and  you  have  respect  to  him  that  iveareth  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, 
et?  awaytoyrjv, '  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  avi>a<ya)jrj,  synagogue,  but  by  eK/c\r](Tia,  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  mis 
take  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.1  Austin  seemeth  to 

1 '  Per  convention  significantur  ccetus  seu  cougregationes  public*  profanee,  in  qnibus 


186  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  2-4. 

incline  to  this  sense  for  one  part  of  it,  namely,  for  a  meeting  to  dis 
pose  of  all  offices  that  belonged  to  the  church,  which  were  not  to  be 
intrusted  to  men  according  to  their  outward  quality,  but  inward 
accomplishments  ; l  there  being  the  same  abuse  in  fashion  in  the  primi 
tive  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  pre 
ferred  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,  TOTTOV  ISiaiTov,  the  place  of  the  private  person. 
The  elders  they  sat  by  themselves,2  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 ;  3  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.4  Now,  because  they  assigned  these  places  preposter 
ously,  out  of  a  regard  of  wealth  rather  than  grace,  and  said  to  the 
rich,  '  Sit  thou  here,  /caXco?,  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  be 
tween  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 

conveniebant  Christian!  ut  justis  legibus  et  arbitris  domesticas  vel  politicas  communesque 
lites  dirimerent.' — Hevar.  in  loc. 

1 '  Nee  sane,  quantum  arbitror,  putandum  est  leve  ease  peccatum  in  personarum  accep- 
tione  habere  fidem  Domini  nostri  Jesu  Christi,  si  illam  distantiam  sedendi  ac  standi  ad 
honores  ecclesiasticos  referamus ;  quis  enim  ferat  eligi  divitem  ad  sedem  honoris  ecclesisB, 
contempto  paupere  instructiore  atque  sanctiore.' — Aug.  Epist.  29. 

2  '  President  probati  quique  seniores,  honoremistum  non  pretio  sed  testimonio  adepti.' 
— Tertul.  in  Apol. 

3  '  Synagogse  traditio  est  ut  sedentes  disputent,  seniores  dignitate  in  cathedris,  sequentes 
in  subselliis,  novissimi  in  pavimento  super  mattas.' — Ambros.  in  primam  ad  Cor. 

4  '  Primus  locus  viduis  univiris,  proximus  virginibus,  deinde  matronis.' — Grot,  in  loc. 


JAS.  II.  2-4.]  UPON  THE  EPISTLE  OF  JAMES.  •    187 

reasons  of  a  late  learned  writer,1  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  pro 
bable  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  syna 
gogue  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  expli 
cation  that  cleareth  the  whole  context,  and  preventeth  the  incon 
veniences  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,  xpvaoSaKTv^Los,  l  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  understand  2  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,  ej-dfjTi  pvTrapa,  '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  Ij^dria  pvirapd. 

And  you  have  respect  to  him  that  iveareth  the  gay  clothing.-— 
'E7ri(3\e7r€iv  is  to  gaze  and  observe  with  some  admiration  and  special 
reverence. 

1  Herbert  Thorndike,  in  his  book  of  the  Right  of  the  Church  in  a  Christian  State, 
printed  at  London,  1649.     See  pp.  38,  39. 

2  Lightfoot  in  Gen. 


188  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  2-4. 


Sit  thou  here  in  a  good  place,  /eaXw?,  '  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  con 
tempt  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  ren 
dered,  because  of  the  different  significations  of  the  word  SiaKpiOfjre. 
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  SiatcpidriTe  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  : 
Sicucpivo^evoi,  '  making  a  difference/  Jude  22  ;  ovSev  Sietcplve,  '  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  dispro 
portionate  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 


JAS.  II.  2-4.]  UPON  THE  EPISTLE  OF  JAMES. 

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 
Kpiral  ^idko^io-^wv  irov^pwv,  is  to  be  taken  in  quite  another  sense. l 
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.  Ixxiii. :  com 
pare  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  wicked 
ness  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  loveli 
ness,  there  is  the  advantage  of  sweet  counsels  and  spiritual  commun 
ion  :  '  Comforted  by  the  mutual  faith  of  you  and  me/  Kom.  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 

1  '  Genetivus  Lie  non  est  objecti,  sed  attributi.' — Grot. 


190  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  2-4. 

no  self-design  in  your  respects ;  be  not  swayed  by  a  corrupt  aim  at 
advantage :  this  will  make  us  take  Egyptians  for  Israelites,  and  per 
versely  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  f  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  ad 
vantage  :  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  question 
ing  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  jus 
tice  ?  Thus  you  see  the  whole  business  of  humiliation  is  carried  on 
in  these  interrogative  forms.  (2.)  For  the  work  of  faith,  these  ques 
tions  are  serviceable,  partly  to  quicken  the  soul  to  the  consideration 
of  the  offer  of  God ;  as  when  the  apostle  had  disputed  of  free  justifi 
cation,  he  enf  orceth  all  by  a  question,  '  What  shall  we  then  say  to  these 
things  ?'  Kom.  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  ques- 


JAS.  II.  2-4.]  UPON  THE  EPISTLE  OF  JAMES.  191 

tions  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  ? '  Mai.  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.  Iv.  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  scrip 
ture  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. 

Ols.  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,  pera 
7roA7v%  (fxivTaa-ias,  with  much  show  and  fancy.  Painted  things  have 
a  greater  show  with  them  than  real.  Nazianzen  saith,  the  world  is 


192  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  5. 

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  ordina 
tion,  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 


JAS.  II.  5.]  UPON  THE  EPISTLE  OF  JAMES.  193 

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  re 
ceived  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. 

Eicli  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/  Kom.  iv.  20,  or  that  woman,  Mat.  xv.  28, 

*  0  woman  !  great  is  thy  faith.'     So  when  the  apostle  presseth  them 
to  a  spiritual  abundance  in  gifts  and  graces,  he  saith,  Col.  iii.  1G, 

*  Let  the  word  of  God  dwell  in  you,  7rA,ofo-/&)?,  richly.'   Or  rich,  in  op 
position  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  Kom.  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  choose th  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,1 

1  '  Adverte  cceleste  consilium  :  non  sapientes  aliquos,  non  divites,  non  nobiles,  sed 
piscatores  et  publicanos,  quos  dirigeret,  elegit ;  ne  traduxisse  poteniia,  redemisse  divitiis, 
nobilitatisque  auctoritate  traxisse  aliquos  videretur,  et  veritatis  ratio,  non  disputationis 
gratia,  praevaleret. — Ambr.  in  Luc,,  cap.  6,  sec.  3. 

VOL.  IV.  N 


194  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  5. 

that  were  not  upheld  by  worldly  props.  The  church  is  called  '  the 
congregation  of  the  poor/  Ps.  Ixxiv.  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,1  '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  por 
tion  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  coraeth  unto  thee  poor.'  Partly  because  pov 
erty  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.  Ivi.  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  re 
member  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,2  profess  that  you  will  not  be  contented 

^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,  in  quit,  istum  piscatorem,  veni  tu  pauper,  sequere  me,  nihil  babes,  nihil 
nosti,  sequere  me.' — Aug.  Ser.  xix.  de  Verb.  Dom. 

2  '  Valde  protestatus  sum  me  nolle  sic  ab  eo  satiari.' — Luth. 


JAS.  II.  5.]  UPON  THE  EPISTLE  OF  JAMES.  195 

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.  Ixv.  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.  Istce  divitice  nee  verce  sunt,  nee 
vestrce — 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  ab- 
jects  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  know 
ledge,  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 :  Kom. 
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  privi 
leges.  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 


196  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  5. 

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,  Kom.  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  by1  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  Abra 
ham,  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,  Eom.  viii.  23,  that  is,  for  the  full  en 
joyment  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  pri 
vileges  are  spoken  of  in  scripture  as  if  they  did  not  receive  their  ac 
complishment  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  f orgiveth  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  par 
don  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,  *  Ke- 
pent,  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 

1  Qu.  'in '  or  '  during  '  ?— ED. 


JAS.  II.  5.]  UPON  THE  EPISTLE  OF  JAMES.  197 

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/  Kom. 
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  inter 
rupted,  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  pre 
sence.  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  judg 
ment  is  called  TrdXiyyevea-la,  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,  beg 
garly  in  the  world — yet  have  we  this  egova-lav,  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/  Kom.  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 


198  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  5. 

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 : 
Eev.  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  pur 
pose:  l^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  Ccesarem  esse. 
Eemember  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/  Eom.  xiv.  17.  But  now  for  others,  who  as  yet 
remain,  at  the  best,  but  in  an  uncertain  estate,  it  is  a  motive  to  press 


JAS.  II.  6.]  UPON  THE  EPISTLE  OF  JAMES.  199 

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. 

06s.  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  spe 
cified  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  dis 
coveries  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  argu 
ment  :  '  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 


200  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  6. 

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  chal 
lenge  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  Jehosha- 
phat,  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  blas 
phemers.  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  mis 
chievous,  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  /caraSwao-Tevovo-i,,  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  magis 
tracy. 

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.  Iviii.  4.  A  great  liberty  the  creditor  had  over  the 
debtor  among  the  Jews,  and  that  our  apostle  intimateth  in  the  word 
eX/cowi,  '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 


JAS.  II.  6.]  UPON  THE  EPISTLE  OF  JAMES.  201 

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.  Iviii.  7 ;  Adam's  child,  as  we  are.  (2.)  It 
is  against  God's  providence, — his  common  providence,  who  hath  con 
stituted  this  order  in  the  world  :  Prov.  xvii.  5,  '  Whoso  reproacheth 
the  poor  despiseth  his  maker  ;'  that  is,  contemneth  the  wise  dispensa 
tion  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. 


202  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  6. 

Ols.  3.  Kich  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  care 
ful  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  limres — 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 


JAS,  II.  7.]  UPON  THE  EPISTLE  OF  JAMES.  203 

Tim.  vi.  17,  *  Trust  not  in  uncertain  riches ; '  and  Ps.  Ixii.  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  theylilaspheme  that  worthy  nameby  wliich  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  inter 
preters  run  this  way.  They  urge  for  it  those  parallel  places  :  Rom. 
ii.  24,  '  Through  you  is  the  name  of  God  blasphemed  among  the  Gen 
tiles  ; '  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/  Cer 
tainly  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,  /ca\bv,  '  honourable ; '  as  before,  ver.  3. — 
/caXft)?,  '  in  a  good  place/  is,  in  the  original,  honourably. 

By  which  ye  are  called. — In  the  original,  TO  eTriK\7)Qkv  efi 
vpas,  '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. 


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 


204  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  7. 

implieth  the  name  of  Christ,  which  is  put  upon  his  people,  who  sus 
tain  these  relations  to  him  of  spouse  and  children. 

The  notes  are  these : — 

066'.  1.  That  wicked  rich  men,  ahove  all  others,  are  most  prone  to 
blasphemy.  They  '  set  their  hearts  as  the  heart  of  God,'  Ezek.  xxviii. 
5,  6.  Eiches  beget  pride,  and  pride  endeth  in  atheism.  Besides, 
they,  enjoying  a  most  liberal  use  of  the  creature,  are  apt  to  talk  un 
seemly.  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.  Reli 
gion,  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  ?  1  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  in 
dignation,  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/ 
Eom.  i.  16.  Many  are  ashamed  to  own  their  profession  in  carnal  com 
pany,  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  fur 
nish  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.  Eernember  what  Christ  did :  you  are  called  after 


JAS.  II.  8.]  UPON  THE  EPISTLE  OF  JAMES.  205 

his  name :  2  Tim.  ii.  19,  '  Let  every  one  that  nameth  the  name  of 
Christ  depart  from  iniquity : '  mi?  o  ovopafav,  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,  0  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  neces 
sary  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  regu 
lated,  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,  reXetre. — 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,  Kev.  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' 


206  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  8. 

laws.  God's  laws  are  royal  laws  because  of  the  dignity  of  the  author 
of  them.  The  Syriac  interpreter  favoureth  this  sense,  for  he  trans- 
lateth  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  Kom.  xiii.  9  ;  Gal.  v.  14. 
The  full  import  of  this  rule  we  shall  anon  open. 

Ye  do  ivell. — 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  pre 
tence.  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  con 
science  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  godli 
ness.  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,  Kom.  vii.  9  ;  that  is, 
in  conviction  upon  his  heart ;  saw  himself  in  a  dead  and  lost  estate. 
So  Eom.  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. 


JAS.  II.  8.]  UPON  THE  EPISTLE  OF  JAMES.  207 

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  Jionorabilia  legis,  the  honour 
able  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 :  Born,  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  Poly  carp),  /cal  OVK  rjSifcijcre  ^e,  and  he  never  did  me  harm. 
Eeason  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  our 
selves.  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 


208  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  8. 

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  com 
mandment,  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  pro 
pounded.  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.  Iviii.  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  pro 
vision  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 


JAS.  II.  8.]  UPON  THE  EPISTLE  OF  JAMES.  209 

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  neigh 
bours/  &c.  He  doth  not  condemn  honest  courtesies,  but  reproveth  the 
Pharisees'  error,  who  thought  by  these  things  to  satisfy  the  command 
ment;  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  salva 
tion  of  all  the  Jews  before  the  particular  salvation  of  his  own  soul : 
Kom.  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  impos 
sible  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,1  The  world  was  once  destroyed,  propter  ardorem  cnpidinis,  with 

1  Ludolphus  de  Vita  Christi. 
VOL.  IV.  ° 


210  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  9. 

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  niind  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  re 
spect  ;  or  else,  more  especially,  it  may  be  understood  of  the  law  which 
they  urged,  ;  Love  thy  neighbour  as  thyself ;'  which  required  an  equai 
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  almdeth,  because  it  is  so  fair  for  his  purpose,  and 
because  in  that  context  the  general  of  love  to  the  neighbour  is  re 
peated,  see  ver.  18  ;  and  in  that  the  Septuagint  have  the  very  same 
words  which  the  apostle  useth  in  ver.  8. 

As  transgressors.— c/2?,  the  word  in  the  original  for  os,implieth reality,1 

1  '  Veritatem,  non  similitudinem.' — Laurent,  in  locum. 


JAS.  II.  9.]  UPON  THE  EPISTLE  OF  JAMES.  211 

not  only  similitude  and  likeness  ;  that  is,  that  you  are  indeed  trans 
gressors.  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  epyov  vb^ov,  '  the  work  of  the  law/  Kom.  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  con 
tented  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  com 
mandment  coming,  I  died,'  Kom.  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.1  These  pretended  submis 
sive  respect  to  the  rich,  as  due  by  the  law,  but  forgot  those  other  pre 
cepts  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  ser 
vant  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  ac 
cepted  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, 

'  Qui  facit  solummodo  ea  quae  vult  facere,  non  dominicam  voluntatem  implet,  sed 
suam.' — Salman. 


212  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  10. 

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  suf 
frages  and  elections  to  ecclesiastical  honours  and  offices,  or  in  acts  of 
judicature,  or  in  duties  of  private  charity,  in  visits  and  entertain 
ments  ;  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 
some  i  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  to  2  his  sins,  he  is  tzadoc^  the  right 
eous  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  tim&s;  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.  Kather,  I  suppose,  it  lieth 
thus :  They  satisfied  themselves  with  half  duty,  using  over-much  observ 
ance  to  the  rich,  and  to  the  poor  nothing  at  all.  He  had  before  said,  et 
vofjiov  reXetre  j3a<ri\i/cov,  '  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, 

1  See  Camero,  the  last  edition  of  his  works  in  folio,  p.  170.    2  Qu.  '  Greater  than '  ?— ED. 


JAS.  II.  10.]  UPON  THE  EPISTLE  OF  JAMES.  213 

a  place  in  itself  difficult.  Augustine l  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  ivliole  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  {f  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  Zuin- 
glius,  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  Chris- 
tiane,  haic  nihil  ad  te — poor  Christian,  this  is  not  spoken  tothee.  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  right 
eousness,  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 

1  Aug.  Retract.,  lib.  ii.  cap.  45  ;  et  Epist.  102  adEvodium  ;  et  Epist.  29  ad  Hieron. 


214  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IT.  10. 

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  cir 
cumstance,  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  in 
terest  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,  f^rj  Trraiew  eV 
evl,  not  to  offend  in  one  point  and  tittle,  not  to  rest  in  their  imperfec 
tions,  but  to  strive  against  them.  Christ  hath  again  revived  this 
strictness :  Mat.  v.  19,  '  Whosoever  shall  break  one  of  these  command 
ments,  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  command 
ment  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,  com- 


JAS.  II.  10.]  UPON  THE  EPISTLE  OF  JAMES.  215 

mitted  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  completive ;  not  severally,  but  altogether,  as  they 
make  one  entire  law  and  rule  of  righteousness,  the  contempt  reflect 
ing  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  mani 
fested  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  j1  partly  because  amongst  men  it  is  counted  equal :  one  condition 
not  observed  forfeiteth  the  whole  lease ;  and  partly  because  one  sin 
cere  duty  hath  much  promised  to  it,  and  therefore  one  sin  hath  its 
proportionable  guilt.  True  love  is  called  a  *  fulfilling  of  the  wholo 
law/  Kom.  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  irdvra  ra  QeXtffiara, 
'  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 

1  *  Contra  earn  charitatem  facit,  in  qua  pendent  omnia.' — Aug.  Epist.  29. 


216  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  10. 

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  righteous 
ness,  and  commit  iniquity/  that  is,  if,  upon  that  occasion  of  right 
eousness  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  super- 
erogating  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,  '0  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  avoid 
ing  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  destroy- 
eth  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  judg 
ments  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 


JAS.  II.  11.]  UPON  THE  EPISTLE  OF  JAMES.  217 

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  instancetli  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  com 
mand,  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  j1  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 

1  '  A  quatenus  ad  omue  valet  consequential 


218  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  12. 

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  Hippo 
crates  said,  8t7rX77  navia,  a  double  madness — a  sober  madness  as  well 
as  a  trying.1  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  obedi 
ence  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. 

$o  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  ex 
pressly  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  re 
spect  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  laio  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 

1  So  in  first  edition  ;  in  second  edition,  '  toying.'     Qu.  '  crying  '  ? — ED. 


JAS.  II.  12.]  UPON  THE  EPISTLE  OF  JAMES.  219 

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  ai/o/*o9,  without  the  law,  but 
eWo/zo?,  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,  0  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  signi 
fied  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  trans 
gression  :  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  pur 
chased  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  re 
quired.  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  gra 
cious  heart  cannot  offend  a  good  God  without  grief.  Sin  is  still  damn 
ing  in  its  own  nature,  still  a  violation  of  a  righteous  law,  still  an 
affront  to  God.  Nay,  there  are  new  arguments  of  humiliation,  as  sin 
ning  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 


220  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  12. 

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  par 
doned,  and  weaknesses  passed  by  ;  the  obedience  required  of  us  being 
not  that  of  servants,  but  children  :  Mai.  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  per 
son.  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,  ovbev  /card/cpifjia, 
'  There  is  not  one  condemnation  to  them  that  are  in  Christ,'  Bom.  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  :  Bom. 
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,'  Bom.  viii.  15.  The  great  prin 
ciple  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,  Bom.  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 
Bom.  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 


JAS.  II.  12.]  UPON  THE  EPISTLE  OF  JAMES.  221 

of  the  heart,  as  the  Gentiles.  All  are  judged  according  to  the  decla 
rations  of  his  will  that  God  hath  made  to  them :  they  that  have 
gospel  by  gospel,  or  'the  law  of  faith/  Horn.  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.  How 
ever  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  Kev.  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 :  Kom.  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  accord 
ing  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)  Haximi  osores  sui 


222  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  12. 

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  cer 
tainly  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  ser 
vile  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  evange 
lical  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,  Kom.  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,  there 
fore,  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 


JAS.  II.  12.]  UPON  THE  EPISTLE  OF  JAMES.  223 

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  bold 
ness.  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  call 
ings.  Whatever  things  are  omitted  at  the  day  of  judgment,  our  car 
riage  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  re 
flection  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  com 
fort,  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  judg 
ment  ; '  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  expec 
tation.  The  good  servant  expecteth  his  master's  coming,  Mat.  xxiv. 
45,  and  '  the  bride  saith,  Come/  Kev.  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  arr- 
habonem  Spiritus ;  a  nobis  accepit  arrhabonem  carnis.1  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. 

1  Tertullianus. 


224  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  12. 

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  par 
ticular  judgment,  they  said,  1  Sam.  vi.  20,  '  Who  can  stand  before  this 
holy  God  ? 3  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/  Eev.  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,  irreve 
rence,  unsavoriness  in  holy  duties,  the  least  failing  or  defect  in  cir 
cumstance,  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  judi- 
catory  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  jus 
tified,  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.  There 
fore  let  wicked  men  beware  lest  '  their  own  tongue  fall  upon  them,* 
Ps.  Ixiv.  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  o-aTrpos  Xo7o?,  '  rotten  communication/  Col.  iv.  6, 


JAS.  II.  13  ]  UPON  THE  EPISTLE  OF  JAMES.  225 

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  ivalking ;  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  num 
bered  and  reckoned  up  to  you !  It  is  observable,  when  Paul,  Bom. 
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  'judg 
ment  without  mercy.'  But  to  be  cruel  to  your  brethren  with  allow 
ance  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  lie  shall  have  judgment  ivithout  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  shoiued  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  prac 
tice  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  KaraKawxarai, 
'boasteth,  lifteth  up  the  head ;  as  a  man  will  when  anything  is  accom 
plished  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  judg 
ment  ;  and  if  it  be  not  so  with  all,  it  is  merely  the  mercy  of  God 

VOL.  IV.  P 


226  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  13. 

which  hath  rejoiced  and  triumphed  over  his  justice.  So  Fulgentius 
among  the  fathers.  But  this  is  too  forced.  Others,  as  Gregory,  <fec., 
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  KOI,  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  unmercif ulness  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.  cxliiL  2,  or 
to  be  able  to  hold  up  the  head  or  neck  against  his  judgment ;  con 
trary  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,  Kom.  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  with 
out  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 


JAS.  II.  13.]  UPON  THE  EPISTLE  OF  JAMES.  227 

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  ser 
pent,  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.  Ixxv.  8,  that  'the  cup  of  the  Lord  is 
full  mixed  ; '  full  mixed  with  all  sorts  of  plagues,  but  unmixed,  with 
out  the  least  drop  or  temperament  of  mercy.  Oh  !  how  will  ye  do  to 
suffer  those  torments  that  are  without  ease  and  without  end  ?  Eev. 
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  scald 
ing  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  gnash 
ing  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  wal 
low  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 


228  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  13. 

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  ex 
trude  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, 
fjLta  fcepaia  :  l  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  prin 
cipal  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 


JAS.  II.  13.J  UPON  THE  EPISTLE  OF  JAMES.  229 

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.'     Keligion  is  careful,  but  a 
foolish  scrupulosity  and  servile  awe  argue  bondage.     See  Bom.  viii. 
15,  arid  2  Tim.  i.  7.     (2.)  When  we  seek  '  a  righteousness  of  our  own/ 
Bom.  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  lan 
guage  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 ; ' 1  that  is,  to  expostulate  and  contend  with  him 
about  their  works,  for  so  it  followeth  in  the  next  verse :  Isa.  Iviii.  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  pro 
phesied  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, 

1  Vide  Sanctium  in  locum. 


230  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  13. 

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  Kom.  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  !  con 
sider,  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 :  l  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  tres 
pass  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  for- 
giveth.  How  will  you  look  God  in  the  face,  if  you  should  be  so  con 
trary  to  him?  Dissimilitude  and  disproportion  is  the  ground  of 
dislike.  It  is  a  disposition  that  will  check  your  praj^ers ;  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.  Covet- 
ousness  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  mur- 


JAS.  II.  14.]  UPON  THE  EPISTLE  OF  JAMES.  231 

muring.  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  re- 
joiceth  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  per 
ceived  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,  '  0  death !  where  is  thy  sting  ?  0  grave  !  where  is  thy  victory  ? ' 
You  have  another  triumph :  Kom.  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.  Iviii.  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.  Iv.  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  ? 


232  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  14. 

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  dis^ 
proveth  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  ovSev  e£/u,  '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  lie  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  ivhat 
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  ivorks ;  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,  Tfj  %«pm  eVre 
o-eo-coo-fjievoi,  Sta  TT??  Trtcrreo)?,  '  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,  arid  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,  Kev.  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  prof ession  used 
as  a  cover  and  excuse  for  profaneness.  And  in  the  Gospel  it  is  de 
termined  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 


JAS.  II.  14.]  UPON  THE  EPISTLE  OF  JAMES.  233 

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  dis 
covery  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  tha,t  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 ; 
Xapls  e'^of),  '  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 ;  ejj,ol  TO  %fjv  Xpto-ro?,  Phil, 
i.  21.  Paul's  whole  life,  his  TO  tfjv,  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 


234  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  15,  16. 

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,  with 
out  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  ra  e^ojmepa  TT)?  a-ooTrjplas,  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  bodi/,  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  sup 
plies,  but  such  as  are  extremely  necessary.  They  have  not  from  hand 
to  mouth,  or  wherewith  to  sustain  life  for  a  day.  Christ  calleth  it, 
aprov  eTTtovcnov,  '  present  bread,'  Mat.  vi.  11.  Under  these  two 
notions  of  nakedness  and  hunger,  he  comprehendeth  all  the  necessi 
ties  of  the  human  life,  for  these  are  the  things  utterly  necessary. 
Therefore  Christ  saith,  '  Take  no  thought  what  ye  shall  eat,  or  where 
with  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  pro- 
miseth  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.1  The  bill  of  provisions  was  very  short,  '  food  and 
raiment/ 

1  '  Cibus  et  potus  sunt  divitiae  Christianorum.' — Hieron. 


JAS.  II.  15,  16.]  UPON  THE  EPISTLE  OF  JAMES.  235 

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,1  which  is  as  much 
as,  '  I  wish  you  well.'  See  Mark  v.  34 ;  Luke  vii.  50,  and  Luke 
viii.  48. 

Be  you  ivarmed,  or  be  you  filled. — After  the  general  form,  he  cometh 
to  instance  in  good  wishes,  suitable  to  the  double  necessity  fore- 
mentioned  :  '  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,  edap^avd^a-av  airo  /covpas  a^vwv  yu/oO,  '  Be 
filled ; '  that  is,  I  wish  you  food  to  sustain  your  hunger. 

Notioithstanding  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 : — 

Ols.  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 :  Mai.  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, 

1  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. 


236  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  15,  16. 

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  careless 
ness  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  satis 
fied.'  So,  '  let  them  be  vagabonds/  Ps.  cix.  10.  Certainly  the  Jews 
had  more  of  the  carnal  and  outward  blessing  of  the  covenant  than  be 
lievers  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  j1  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. 

1  '  Venter  non  habet  aures.' 


JAS.  II.  17,  18.]  UPON  THE  EPISTLE  OF  JAMES.  237 

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  K.CL&  eavrqv,  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  quce  est  sola,  that  faith  alone  justifieth,  but  not  that  faith 
which  is  alone  ;  not  a  naked  assent  or  bare  profession  :  which  inter 
pretation  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 
1  bringeth  forth  much  fruit,'  John  xv.  5. 

Ver.  18.  Yea,  a  man  may  say,  Thou  hast  faith,  and  I  have  ivorks  : 
slwio  me  thy  faith  without  thy  works,  and  I  will  show  thee  my  faith 
by  my  ivorks. 

The  apostle  amplifieth  the  present  argument  against  an  empty,  soli 
tary  faith,  by  supposing  a  dialogue  between  a  believer,  that  can  mani 
fest  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 


238  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  18. 

much,  between  faith  and  works,  as  between  faith  pretended  and  faith 
discovered  by  works  ;  for  the  apostle  doth  not  introduce  them  speak 
ing  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  con 
trary  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  (Ecumenius,  read  only  Selgov  rfy 
TTicrTiv  crov,  '  Show  me  thy  faith/  and  I  will  soon  warrant  mine.  Most 
copies  read  e/c  rwv  epycov,  that  is,  prove  thy  works,  since  they  are 
such  inseparable  fruits  of  faith,  where  are  they?  But  the  most 
approved  copies  have  %wpis  epywv,  '  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  shoiv  thee  my  faith  ~by  my  ivorks ;  that  is,  soon  evi 
dence  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  be 
tween  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  sup 
port  the  structure.  But  he  that  built  on  the  rock,  did  not  only  con 
sider  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 


JAS.  II.  19.]  UPON  THE  EPISTLE  OF  JAMBS.  239 

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  ;  Kom.  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  pro- 
ceedeth  at  the  day  of  judgment:  Kev.  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.1 
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, 
4  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  '  un- 
defiled/  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. 

1 «  Bona  opera  sunt  spei  qusedam  seminaria,  caritatis  incentiva,  occulta  prsedestina- 
tionis  judicia,  non  fiducise  f undamenta,  futures  felicitatis  prsesagia,'  &c.— Bernard. 


240  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  19. 

This  instance  slioweth  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  betievest ;  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  ivell. — 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  prepara 
tion  ;  for  so  it  is  required:  '  Hear,  0  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,  <f>pio-aovcn,. — The  word  signifieth  extreme  fear  and 
horror  of  spirit ;  it  cometh  from  <£/H£,  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,  Eom.  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  per 
son  ;  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  illumina 
tion,  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, 


JAS.  II.  19.]  UPON  THE  EPISTLE  OF  JAMES.  241 

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  con 
viction,  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  doc 
trine,  contrary  to  the  ordinary  and  received  principles  of  reason,  per 
secuted  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 ;  arid  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,'  Eom.  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  trans 
form  the  heart. 

•  Obs.  2.  From  that  tliou  doest  well.  It  is  good  to  own  the  least  ap 
pearance  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/  Kev.  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 

VOL.  iv.  Q 


242  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  20. 

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.  Ixxiii.  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,  0  foolish  people,  that  have  no  understand 
ing?'  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 
j  udge ;  not  as  a  friend,  but  as  an  enemy.  Faith  looking  upon  God 
as  a  father  and  as  a  friend,  yieldeth  peace  to  the  soul,  Kom.  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  chil 
dren  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,  0  vain  man,  that  faith  without  works 
is  dead  ? 


JAS.  II.  20.]  UPON  THE  EPISTLE  OF  JAMES.  243 

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  tliou  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. 

0  vain  man,  avQpwTre  iceve,  0  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  avSpa? 
/cevovs,  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  him- 
'feelf :  Mat.  xxiii.  17,  '  0  ye  fools  and  blind  ; '  and  Luke  xxiv.  25,  *  0 
ye  fools,  and  slow  of  heart  to  believe.'  And  so  Paul,  Gal.  iii.  1,  '  0  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  ; 1 
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  in 
stance,  '  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,  per 
petual,  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 : — 

01)s.  1.  From  that  wilt  thou  know  $  Presumers  are  either  ignorant 
or  inconsiderate.  False  and  mistaken  faith  is  usually  a  brat  of  dark 
ness  ;  either  men  do  not  understand  what  faith  is,  or  do  not  consider 
what  they  do.  Ignorance  and  incogitancy  maketh  such  unwarrant 
able  conceits  to  escape  without  censure. 

Obs.  2.  From  that  0  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 

1  '  Hie  notautur  non  certi  homines,  sed  certa  hominum  genera.' — Grot,  in  locum. 


244  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  21. 

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  sharp 
ness.  So  the  apostle,  '  0  vain  man ; '  so  Christ,  *  0  ye  foolish  and 
blind ; '  so  John  the  Baptist,  '  0  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. 

065.  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  ordi 
nary  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,  Kom.  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/  Kom.  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  ;  Eom.  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,  Kom.  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/  Kom.  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  liumano,  in  heaven  or  before  men,  and  that  is  again 


JAS.  II.  21.]  UPON  THE  EPISTLE  OF  JAMES.  245 

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,  Kom.  iii.  20,  '  By 
the  deeds  of  the  law  shall  no  flesh  be  justified  in  his  sight.'  Mark 
that,  in  Ms  sight,  implying  there  is  another  justification  before  men, 
which  may  take  in  works.  So  also  Kom.  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  recon 
ciled  :  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  accom 
modated  ;  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,  Kom.  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  lmma.no,  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, 
Kev.  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  accord 
ing  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 


246  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  21. 

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  altars — 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  ac 
tually  have  done  it.1  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  I  '  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.  Pro 
fession  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.  Chris 
tianity  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 

1  '  Immolari  sibi  Deus  filium  jussit,  pater  obtulit,  et  quantum  ad  defunctioneni  cordis 
pertinet,  immolavit.' — Salvian.  de  Gub.  Dei,  lib.  i. 


JAS.  II.  21.]  UPON  THE  EPISTLE  OF  JAMES.  247 

apostles  did  not  press  men  to  ask  the  question  whether  they  did  be 
lieve  or  no,  and  that  Christ's  commands  to  believe  are  not  to  be  dis 
puted,  but  obeyed/  &C.1  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  pur 
pose  :  '  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  comeli 
ness  ;  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  justi 
fied,  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,  Eom.  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 :  Kom.  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  elprfvrj 

1  Saltmarsti  in  his  Free  Grace,  cap.  v.,  pp.  62-64. 


248  AN  EXPOSITION,  WITH  NOTES,  [~JAS-  H«  ^1- 

•777309  &eov,  Bom.  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  j ustifica- 
tion  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  uncer 
tainty  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.1 
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  neg 
lect  '  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  pro 
ceed  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  con 
sideration  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,  '  Kemember  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 

1  See  Mr  T.  Goodwin  in  his  preface  before  his  book  called  'Faith  Triumphing  in  its 
Object.' 


JAS.  II.  21.]  UPON  THE  EPISTLE  OF  JAMES.  249 

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  cheer 
fulness  ;  as  Thomas,  when  he  felt  Christ's  wounds,  had  the  greater  reason 
to  believe,  John  xx.  27 ;  non  nova,  sed  cmctajide,  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  righteous 
ness  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  com 
fort  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  dark- 


250  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  21. 

ness  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.  1.  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  dis 
tressed  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  exam 
ination  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  qualifica 
tions  expressed  in  them  ere  we  take  comfort.  When  David  was  under 
hatches,  he  laboured  to  maintain  faith,  and  outbrave  discourage 
ments  :  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  confi 
dence  :  '  But  thou  art  my  shield,  my  glory,  and  the  lifter  up  of  my  head,' 
&c.,ver.  3.  And  elsewhere  he  professeththat  this  was  his  general  practice: 
Ps.  Ivi.  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  depend 
ence.  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,1  Tot?  QpfjvoL?  avyyiryvo^cu,  saith  he,  I  use  to  read  the 
Lamentations  of  Jeremiah,  or  to  inure  his  mind  to  matter  sad  and  lament 
able.  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  hasffc 
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  ac 
cording  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  ;  parlus  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.  Ixiv.  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. 

1  Nazian.  Orat.  xiii.  circa  med. 


JAS.  IL  21.]  UPON  TPE  EPISTLE  OF  JAMES.  251 

Obs.  3.  From  that  ivlien  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.  5/1  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  pur 
poses  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  de 
ceitful  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  Abra 
ham  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,  KaTepyd&Oai,  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  mo 
tions  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.1 
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  quw  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/  Mo 
tions  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.  Ixv.  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 

1  '  Solve  leonem  et  senties.' 


252  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  21. 

Ephrairn,  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  cer 
tainty  as  if  they  were  actually  accomplished :  Kev.  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  great 
ness  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  execu 
tioner.  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  our 
selves  ;  we  are  not  about  that  work  early.  (2d.)  Kesolutely  ;  he  con- 
cealeth  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, 


JAS.  II.  22.]  UPON  THE  EPISTLE  OF  JAMES.  253 

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  </>&>ra, 
a  man,  they  offered  <£wra,  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  pro 
mise  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  command 
ment  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  ihou  how  his  faith  ivrought  ivith  his  ivorks,  and  by 
ivorks  tuas  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  ihou,  /SXeTret?. — 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  Ms  faith  wrought  with  his  works. — Many  senses  are  given  of 
this  phrase.  The  Papists  urge  it  to  prove  that  faith  needeth  the  con 
currence  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  tuas  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,  Eom.  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  j'1  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 

1  '  Opera  non  sunt  causa  quod  aliquis  Justus  sit  apud  Deum,  sed  potius  sunt  execu- 
tiones  et  manifestationes  justitiae' — Thorn.  Aquin.  in  Gal.  iii.,  lect.  4. 


254  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  22. 

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  it 1),  works  do  not  perfect  faith 
by  communication  and  imputation  2  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  direc 
tion.  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  inaketh  use  of  the  sweetness  of  it  by  way  of 
argument :  it  urgeth  by  such  melting  entreaties,  that  the  believer 
cannot  say  nay.  Paul  intirnateth  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.  Whenjealousymaketh 
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/  Kev.  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  dis 
couraged  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, 

1  Jackson  of  Faith.  2  Qu.  '  impartation '  —ED. 


JAS.  II.  23.]  UPON  THE  EPISTLE  OF  JAMES.  255 

'  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  discharg 
ing  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  plea 
sures  at  God's  right  hand,  &c.  (3.)  It  breaketh  the  force  of  opposite 
propensions  ;  if  the  world  standeth  in  the  way  of  duty, '  faith  over- 
cometh  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  counter- 
buffs  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  ;  ilieprimum  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 
Idndly  •  Heb.  xi.  4,  '  By  faith  Abel  offered '  ir\eiova  dvaiav  (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.1  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  avatpirvpelv,  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  be 
lieved  God,  and  it  was  imputed  to  him  for  righteousness  ;  and  he  was 
catted  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 

1  '  Td  0/xfctra  fravT\ovfj.ei>a  /SeXriw  2cm.'— Basil. 


256  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  23. 

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. 
Luther 1  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  righteous 
ness  was  not  complete  and  full  till  it  was  made  perfect  by  the  acces 
sion  of  works.  And  the  Socinians  2  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  righteous 
ness  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  open 
ing  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  divines  3  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.  Whenit  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  ex 
perience  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  ful 
filled  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  therefore  4  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 

1  Luth.  Preef.  inhanc  epistolam,  ubi  dicit,  HCKC  verba  Mosis  violenter  a  Jacobo  trahi  et 
torqueri,  &c. 

2  '  Fides,  nisi  bonorum  operum  fructibus  perficiatur,  justificationein  perfectam  ac  salu- 
tem  sempiternam  conciliare  hominibus  non  potest,  ut  apertissime  testatur  Jacobus. — 
Vollcel  de  Vera  Heligione,  lib.  iv,  cap.  3,  139. 

3  Spanhem.     Dub.  Evang.,  pars  2. — Dub.  64,  et  alibi. 

4  As  also  the  author  of  the  book  of  Maccabees  saith  it  was  now  fulfilled  :  ' 

evptdij  TT/OTOS  Kal  e\oyi(rd-n  O.VT$  eis  SiKdioa^v. — 1  Mac,  ii.  52, 


JAS.  II.  23.]  UPON  THE  EPISTLE  OF  JAMES.  257 

his  doctrine  tendednotto  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  ivas  counted  to  him  for  righteous 
ness. — 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  epistles  1  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  ordin 
ance,  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  trans 
gressor  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/  2  And  this  title  was  given  to  Abraham  because  of  his  frequent 
communion  with  God — he  had  often  visions  ;  and  because  of  his  fre 
quent  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  testi- 

1  See  Rom.  iv.  23-25  ;  Rom.  v.  19;  1  Cor.  i.30;  2  Cor.  v.  21  ;  Phil.  iii.  9. 

2  «  Efj,paTvp^e-r)  fj.eyd\(as  Appaa/j.  Kal  ^iXos  irpoynyop^d-rj  rov  Qeov.'—Ckm.  in  Epist.  ad 
Cor. 

VOL.  IV.  B 


258  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  23. 

mony  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,  ac 
cording  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 
abidethin  him/  1  John  iii.  8,  and  c  the  anointing,  ev  vfuv  fjuevei,  abideth 
in  you/  1  John  ii.  7.  This  is  a  standing  glory,  and  the  continual  re 
past  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  liti 
gious  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  assur 
ance  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.) 


JAS.  II.  23.]  UPON  THE  EPISTLE  OF  JAMES.  259 

Communication  of  goods.  Plutarch's  reasoning  is  good :  Ta  rwv  $i\wv 
Trdvra  /coiva,  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  bless 
ing  ;  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 ; *  the 
master  commandeth,  but  doth  not  tell  them  the  reason  of  the  com 
mand.  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  con 
cerneth  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,  pera  Trap  fro- las,  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  cor 
respondency  of  will  and  affections.  True  friendship  is  built  upon 
likeness  and  consent  of  wills:2  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,  Kev.  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.  Ixii.  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  dis 
tance  ;  they  cannot  let  a  day  pass,  or  a  duty  pass,  without  some 

1  *  Servus  herilis  imperil  non  servus  est  sed  minister.' — Seneca. 

2  '  Eadem  velle  et  nolle,  ea  demum  firma  est  amicitia.'— Sallust. 


260  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  24. 

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/  Mai.  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,  Kev.  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,  0  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  com 
fort  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.  Iv.  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  1 
walk  carefully,  watchfully ! 

Ver.  24.  You  see  then  how  ~by  tvorks  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 :  Kom.  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. 

Hoiv  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  Kom.  iii. 
28  ;  Gal.  ii.  16.  Paul  also  bringeth  the  instance  of  Abraham  against 
justification  by  works.  Much  ado  there  hath  been  to  reconcile  this 


JAS.  II.  24.]  UPON  THE  EPISTLE  OF  JAMES.  26 1 

seeming  difference.  Some  upon  this  ground  deny  the  authority  of  the 
epistle ;  so  Luther,  and  many  of  the  Lutherans  at  first.  Camerarius1 
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  Papists2  say  that  Paul  speaketh  of  the  first  justification,  by 
which  a  man,  if  unjust,  is  made  just ;  and  that  by  works  he  under- 
standeth  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  imderstandeth 
such  as  are  performed  in  faith,  and  by  the  help  of  divine  grace.  To 
this  I  answer — (1.)  That  it  confoundeth  justification  with  sanctifica- 
tion.  (2.)  That  the  distinction  is  false,  and  hath  no  ground  in  scrip 
ture.  We  can  merit  nothing  after  we  are  in  a  good  estate,  and  are 
saved  by  grace  all  our  lives  :  Kom.  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  abili 
ties  the  law  might  be  kept  to  justification.  However,  it  is  not  enough 
to  ascribe  justificatory  works  to  the  grace  of  God.  So  did  the  Pha 
risee:  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  ; 3  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  Kahab, 
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 

1  '  Contentions  studium  quoddam  irritatum  ab  importunis  ostentatoribus  doctrinse  fidei, 
longius  hujus  epistolae  auctorem  quasi  extulisse  videri  possit,  nam  hoc  in  certaminibus 
semper  fieri  consuevit.' — Camerar.  in  hanc  Epist. 

2  '  Paulus  loquitur  de  prima  justificatione,  et  nomine  operum  intelligit  opera  qua)  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. 

3  '  Contumeliosum  est  in  sanctum  meritum  Christi,  asserere  secundam  justificationem, 
quse  in  nostris  operibus  consistit,  majorem  et  auctiorem  et  digniorem  esse  apud  Deum 
quain  primam,  quse  solo  merito  Christi  nititur,  et  quidem  noil  primam  sed  secundam 
justificationem  inereri  vitam  seternam.' — Chemnitius,  Exam.  Condi.  Trident.,  p.  153. 


262  AN  EXPOSITION,  WITH  NOTES,  [ JAS.   II.  24. 

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  justi 
fication,  and  say  that  the  free  grace  of  God  is  only  seen  in  the  accepta 
tion  of  our  imperfect  obedience.  So  doth  Socinus1  and  others.2  And 
the  way  of  reconciliation  which  they  propose  between  the  apostles  is 
this :  Paulus  cum  negat  nos  ex  operibus  justificari,  nomine  operum  per- 
fectam  per  totam  vitam  legis  divince  observationem  intelligit,  nee  aiiud 
quidquam  dicer e  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 
prwstamus,  licet  nee  efficients,  nee  meritoria,  tamen  causa  sine  qua  non 
justificationis  coram  Deo  atque  ceterna}  salutis.  That  Paul,  when  he 
denieth  justification  by  works,  understandeth  by  works  perfect  obe 
dience,  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.3  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  justifica 
tion,  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 
Kom.  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  dan 
gerous  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 

1  Socin.  Fragm.  de  Juatificat.,  p.  9. 

2  Confess.  Armin.,  cap.  18,  sec.  3.     Dr  Hammond,  Cat.,  p.  47,  the  first  edition. 

3  *  Paulus  ea  a  fide  opera  removet  quse  perpetuurn  perf ectissimumque  per  omnem  vitae 
cursum  obedientiam  continent.     Jacobus  vero  ea  intelligit  opera  quse  homines  spe  prse- 
miorum  divinorum  ducti  ex  animo,  omnibusque  viribus  perficiunt,  quamvis  omni  pro- 
lapsione  nequaquam  careant,  habitus  tamen  vitiorum  quidem  omnium  exuisse,  omnium 
autem  virtutum  sibi  comparasse,  merito  dici  possint.' — Volkd.  lib.  de  Vera  Religione,  cap. 
3,  p.  180. 


JAS.  II.  24.]  UPON  THE  EPISTLE  OF  JAMES.  263 

matter  or  condition  of  our  righteousness,  we  glory  in  ourselves,  con 
trary  to  that,  Kom.  iv.  2,  3,  and  detract  from  free  grace,  by  which  alone 
we  are  justified,  Rom.  iii.  24,  and  the  creature  suffereth  loss  of  com 
fort  when  his  righteousness  before  God  is  built  upon  so  frail  a  founda 
tion  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  jus 
tify  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 ; 
Eom.  iii.  20 ;  and  '  glorying  before  God/  Born.  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  ; l  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  righteous- 

1  Qu.  '  heaven  '  ? — ED. 


26  4:  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  24r. 

ness,  which  is  of  the  law ; '  which  intimateth  to  us  that  this  righteous 
ness  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  :l  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  justi- 
cation,  and  so  enforceth  a  presence  of  them  ;  and  others  say  Paul 
disputeth  how  we  are  justified,  and  James  how  we  shall  evidence  our 
selves  to  be  justified  ;  the  one  taketh  justification  for  acquittance  from 
sin,  the  other  for  acquittance  from  hypocrisy  ;  the  one  for  the  imputa 
tion  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  contro 
versy,  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  77  Tr/crrt?,  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  conclu 
sion  is  this  always,  that  faith  which  is  alone  and  without  works,  is  dead  ; 
which  plainly  showeth  what  was  the  TO  fyrovpevov,  or  the  thing  in  ques 
tion,  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  differ 
ence,  but  no  real  contrariety.  The  TO  evavriofaves,  the  seeming  differ 
ence,  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.2  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 

1  See  Mr  Ball  of  the  Covenant,  p.  20. 

'  Alterius  sic 
Altcra  poscit  opem  res,  et  con  jurat  amice.* 


JAS.  II.  25.]  UPON  THE  EPISTLE  OF  JAMES.  265 

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  justifi 
cation  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  mis 
takes  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  JRaluib  the  harlot  justified  by  works, 
ivhen  she  had  received  the  messengers,  and  had  sent  them  out  another 
loay  ? 

Here  he  bringeth  another  instance.  But  why  doth  he  mention 
Eahab?  (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  per 
suaded  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 


266  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  25. 

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. 

Likeivise  also. — It  hath  relation  to  the  former  instance  of  Abraham. 

Was  not  Ealiab  the  harlot.  —  Lyranus  thinks  that  the  word 
hazzonah,  for  harlot,  was  her  proper  name ;  others  think  it  only  signi- 
fieth  that  she  was  a  hostess  or  victualler ;  so  the  Chaldee  paraphrase 
rendereth  it  a  woman  that  kept  a  tavern,  N/VpYl^E)  NDJn»  jvval/ca 
TravSoicevTpiav ;  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  com 
mon  harlot.  But  the  article  77  Tropvr],  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  pre 
tence  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  question 
able  ?  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.1  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 

1 '  Sola  cognitio  Dei,  quam  Deus  animo  ejus  indidit,  earn  eximit  a  culpa,  tanquain 
solutam  communi  lege,  quamvis  ad  eum  usque  diem  obstricta  f  uisset  suis  popularibus  ; 
ubi  tamen  co-optata  fuisset  in  corpus  Ecclesise,  nova  conditio  manumissio  fuit  a  jure 
societatis,  quo  jure  devinciuntur  cives.' — Calvin  in  Joshuam,  ii.  4. 


JAS.  II.  25.]  UPON  THE  EPISTLE  OF  JAMES.  267 

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,1  she  acknow- 
ledgeth  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  over- 
looketh  the  threats  and  cruelties  of  her  citizens,2  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  profes 
sor.  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.  Chrysostom  3  giveth  the  reason,  &>?  iarpos,  ov%  o>?  St/cao-r?)? 
Trapayeyovev,  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  de 
spised  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 

1 '  Ilia  quse  aliquando  erat  meretrix,  jam  Spiritu.  Sancto  repleta  est,  et  de  prseteritis 
quidem  confitetur,  de  presentibus  vero  credit,  prophetat  et  prsenunciat  de  futuris.' — 
Origen.  Horn.  3,  in  Josuam. 

2  '  Non  minse  civium,  non  bellorum  pericula,  non  incendia  patriae,  non  suorum  pericula 
terrent :  disce,  vir,  disce,  Christiane,  quomodo  veruin  Jesum  sequi  debeas,  quando  f  semina 
contempsit  omnia  sua.' — Ambrose  in  Enarrat.  Ps.  xxxvii. 

3  Chrysostom.  Homil.  3,  in  Matt. 


2G8  AN  EXPOSITION,  WITH  NOTES,  [JAS.  II.  25. 

monuments  of  free  grace.  It  is  '  Rahab,  the  harlot,'  though  justified 
by  works.  The  scars  and  marks  of  old  sins  remain,  not  to  our  dis 
honour,  but  God's  glory. 

Obs.  4.  Ordinary  acts  are  gracious  when  they  flow  from  faith  and 
are  done  in  obedience  ;  as  Kahab's  receiving  the  messengers  :  enter 
tainment  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  super 
natural  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 
Kahab'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  blem 
ished  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  re  turn,'  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, 


JAS.  II.  26.]  UPON  THE  EPISTLE  OF  JAMES.  269 

and  that  the  Spirit  of  God  takes  notice  of.  Certainly  it  is  good  serv 
ing  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  Tr^euynaro? ;  we  read  in  the  margin,  breath  ; 
in  the  text,  spirit.  Many  prefer  the  marginal  reading,  because  it  is 
not  ^v%»}9,  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,1  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  irvev^aTo^  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,  TTVOTJ  and  avairvori ;  as  Acts  xvii.  25,  he  giveth 
%wr)v  KOL  nTvoT)v  teal  ra  Trdvra,  '  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  linea 
ments,  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. 

1  '  Unde  apparet  quo  sensu  dicit,  fidem  sine  operibus  mortuam  esse,  non  quod  sentiat 
opera  esse  formam  fidei,  sed  quod  sentit  opera  ease  concomitantia  fidei,  sic  at  halitus 
concomitatur  vitam  corporis.' — Cajetan  in  locum. 


270  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  1. 

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  51  it  cannot  unite  you  to  Christ,  that  you  may  possess  your 
selves  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 

1  '  OvStv  Ktpdos  vyiov*  TrtVrews,  TTJS  TroXiretes  Sie^tfa/a/i^j.' — Chrysostom  de  Sacerdotio, 
lib.  iv. 


JAS.  III.  1.]  UPON  THE  EPISTLE  OF  JAMES.  271 

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, 
KaTaxpTja-TLtcws,  for  a  supercilious  reprover,  for  one  that  is  gotten  into 
a  chair  of  arrogance,  whence  he  doth  pro  imperw,  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  TroXXol  StSaovcaXot,  be  not  much  masters,  as  if  TroXXol 
were  taken  for  TTO\V,  many  for  much. 

Knowing  that  we  shatl  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 ;  pelfyv  Kplfia,  '  a  greater 
judgment,'  either  from  men.  Censurers  have  their  own  measure 
usually  return  edinto  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  con- 
demneth  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,  Kom.  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  Kom.  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. 

06s.  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 


272  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  1. 

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  struc 
ture  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  exhorta 
tion,'  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,'  Horn.  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  usurpa 
tion  ;  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  ; ' l  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  com 
mon  weakness  :  Gal  vi.  1,  '  Kestore  with  meekness,  considering  your 
selves  ; '  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 

1  *  Non  dicit,  ut  aliqul,  modestise  f uisset  istud  ;  sunt  enim  aliqui  profecto  dsemones 
Immana  specie  larvati,  universalem  naturam  sortitur  indefinitus  enunciandi  modus.' — Dr 
Hall,  Serm.  Synod.  Dord. 


JAS.  III.  1.]  UPON  THE  EPISTLE  OF  JAMES.  273 

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  dif 
ference  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  exten 
uating  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,  ov  7wyl%erai  rb  KCLKQV  ;  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  fer 
vency  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 
Kom.  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 :  '  Keport,  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.) 
VOL.  iv.  s 


274  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  2. 

Cherish  a  humble  sense  of  your  own  vileness  and  frailty.  Others  fall 
sadly  and  foully  ;  but  what  are  we  ? l  we  were  as  bad,  Titus  iii.  2,  3  ;  we 
may  be  worse,  1  Cor.  x.  12.  Bernard2  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,  dec.  A  remedy  against  vain  cen 
sures  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,  nar 
row  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.  Kash  and  undue  judging  of  others,  when  we  are  guilty  our 
selves,  maketh  us  liable  to  the  greater  judgment.  The  apostle  pro- 
ceedeth  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  ad 
vantage,  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  ? '  Kom.  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  judg 
ment  '  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  ive  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 

1  '  Aut  sumus,  aut  f  uimus,  aut  possumus  ease  quod  hie  est.' 

2  '  Bernard,  de  Resurrect.  Dom. 


JAS.  III.  2.]  UPON  THE  EPISTLE  OF  JAMES.  275 

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  your 
selves  ?  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.  Eusebius x  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, 2  that  the  best  works  of  the  regenerate  are  sins,  if  exam 
ined  by  God.  And  Gregory  the  Great 3  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.  Ixiv.  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  pre 
ceding  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 

1  Euseb.  Eccl.  Hist.,  lib.  ii.  cap.  1. 

2  '  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. 

3  '  Ornne  virtutis  nostrse  meritum  est  vitium,  et  omnis  humana  justitia  injustitia  est 
si  stricte  judicetur.' — Greg.  Moral.  9,  caps.  1,  14. 


276  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  2, 

wholly  passive  ; l  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  humilia 
tion.  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  our 
selves,  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,  /xtacryLtaro.  rov  Koapov,  *  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  in 
cidence,  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  dis 
honour  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,  Kom.  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. 

1  '  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  resist endi  potentiam  non  quidem  funditus  extirpat,  sed  in  sua  amara 
radice  delitessere  permittit.' — Tkeol.  Britan.  in  Synod.  Dord.,  Art.  de  Conversione. 


JAS.  III.  2.]  UPON  THE  EPISTLE  OF  JAMES.  277 

//  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  per 
fection  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  Nyssen1  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 — da-tcrjral, 
beginners,  that  did  exercise  themselves  in  virtuous  actions  and 
endeavours  ;  then  there  were  others,  whom  Philo  calleth  reXetou?, 
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  da-Kijrr)?,  a  beginner  or  learner,  one 
that  trieth  experiments  in  religion,  but  reXeto?,  a  perfect  man,  one 
that  hath  made  some  towardly  progress. 

And  able  to  bridle  the  whole  body. — By  body,  Grotius  under- 
standeth  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  him 
self  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,2  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,3  cut  off  stump,  body,  bough,  and  branches,  yet  some 

1  '  MTJ  XaXetV  Tot  /larcua,  etSeVat  Kaipov  Kal  p.erpa  /cat  \6yov  avayKCuov  Kal  eiriKpifftv 
eijaroxov,  /J.TJ  XaXetv  apptid/jius,  ^77  xa^afe"/  T°b$  eirvyxtfawraf  rrj  <r<f>o5poTT]Ti.' — Nyssenus, 
•jrepl  evTroitas. 

*  '  Habitat,  sed  non  regnat ;  manet,  sed  non  dominatur ;  evulsuin  quodammodo,  nee 
tamen  expulsum  ;  dejectum,  sed  non  prorsus  ejectum  tamen.—  JBern.in  PsaL  xc.,  serai.  10. 

a  Similitude  Procli  apud  Epiphan.    Hserea  64. 


278  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  2. 

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, 
Eom.  vii.,  latter  end  ;  and  then  admireth  the  happiness  of  those  that 
are  in  Christ,  Eom.  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, 
0  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, 
e^xydrjcrav,  Jude  11,  here  it  is  restrained ;  there  is  filthiness  in  your 
righteousness,  Isa.  Ixiv. 

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  tem 
poral  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. 


JAS.  III.  2.J  UPON  THE  EPISTLE  OF  JAMES.  279 

xiii.  3,  'He  that  keepeth  his  mouth,  keepeth  his  life;  but  he  that 
openeth  wide  his  lips,  shall  have  destruction.'  He  intimateth  a  simi 
litude  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  communi 
cation  ;  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  press 
ing  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  judg 
ment,  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 : 
Kom.  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 


280  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  2. 

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  com 
pliant  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  f  reward  mouth  and  perverse 
lips.'  First  the  heart,  then  the  tongue,  then  the  foot,  ver.  26.  Con 
sider — (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.  Ixiv. 
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  lingua  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  : 
1  Awake,  my  glory/  Ps.  Ivii.  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.1  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,  there 
fore,  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 

y  l  '  Aetvoj'  £?ros  fivyev  £/>KOS  odovruv. ' — Homer. 


JAS.  III.  2.]  UPON  THE  EPISTLE  OF  JAMES.  281 

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  not1  incline  his  tongue.2  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 ;'  /  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  erigageth  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,  0  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.  1.  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 / 
ev^dpLana,  that  is,  thankfully  remembering  your  sweet  experiences. 
You  may  have  joy,  if  Christians,  in  other  things;  you  may  com 
municate  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 

1  Qu.  '  but'  ?— ED.  2  '  Qualia  principia,  talia  principiata.' 


282  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  3,  4. 

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  ivhole  bodies.  Behold  also  the  ships, 
which,  though  they  be  great,  and  driven  of  fierce  ivinds,  yet  they  are 
turned  about  with  a  small  helm,  ivhithersoever  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  *  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.2  The  heathens  had  a  several  god  for  every  several  craft,  as 
the  Papists  have  now  a  tutelar  saint ;  but  the  Lord  giveth  wisdom. 

1  '  Ata  rl  Tr~r)8d\i.oi>   u-'iKpov  eir    ^xdrov  irXolov  roffaisryv  8ijvafj.iv  £%et,'  &c. — Arist.  ii. 
^/LijXaviK&v,  cap.  5. 

2  '  Keliquit  hsec  sane  Deus  humanis  ingeniis  eruenda  ;  tamen  fieri  non  potest  quin 
ipsius  sint  omnia,  qui  et  sapientiam  tribuit  homini  ut  inveniret,  et  ilia  ipsa  quse  possunt 
inveniri  primus  invenit.' — Lactant.  de  Falsa  Relig.,  lib.  i.  cap.  18. 


JAS.  III.  5.]  UPON  THE  EPISTLE  OF  JAMES.  283 

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  dis 
cerned  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  Jcindleth  ! 

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  fjie^aXav^l,  '  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 


284  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  5. 

influence ;  but,  saitli  the  apostle,  a  little  fire  kindletli  much  wood. 
Small  things  are  not  to  be  neglected  in  nature,  art,  religion,  or  provi 
dence.  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  dis 
played  in  our  speech.  The  tongue  trumpeteth  it  out — (1.)  In  bold 
vaunts.  Kabshakeh  threatened  he  would  make  them  c  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  Sain.  ii.  3,  '  Talk  no  more  exceeding  proudly ; 
let  not  arrogancy  come  out  of  your  mouth/  &c.  (2.)  In  a  proud  osten 
tation  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  pro 
vocation,  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  mat 
ters  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 
1  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 


JAS.  III.  6.]  UPON  THE  EPISTLE  OF  JAMES.  285 

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.1  So  also  providence  beginneth  great  matters  upon  small  oc 
casions.  Luther's  reformation  was  occasioned  by  opposing  pardoners. 
Men  begin  to  quarrel  one  with  another  about  trifles  ;  and  God  infer- 
reth  great  mutations  and  changes  of  states  and  kingdoms.2  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  meddle3  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  ivorld  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  mean 
ing  is,  therefore,  it  blotteth  and  infecteth  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  byfiesh  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 ; 

1  '  In  Alexandria  una  scintilla  f uit,  sed  quia  non  statim  oppressa  est,  totuna  orbem  ejus 
flamma  populata  est.' — Hitron. 

3  '  Penes  reges  est  inferre  bellum  ;  penes  autem  Deum  terminare.' 
3  Qu.  '  either  meddle  not'  ?— ED. 


286  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  6- 

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  there 
fore  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,  taintetli  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  compar 
ison  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  ivhole  course  of  nature. — In  the  original  it  is  TOV  rpo^ov  rfjs 
•yei^ecreo)?,  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  ofliell. — 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,  tfrhoyurofiewj,  '  it  shall  be  set  on  fire  of  hell/  as  implying  the 
punishment ;  but  in  all  approved  copies  it  is  ^Xo7tfo/^e^,  {  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 


JAS.  III.  6.]  UPON  THE  EPISTLE  OF  JAMES.  287 

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.  Solo 
mon  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.  Keproaches 
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  rot?  avOpdfy  rot?  ep^/MLKol^,  '  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.1  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 !  Some2  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  ;3  it  is  the  member  by  which  we  discover  and  show  forth 
our  reason  ;  it  fitteth  us  for  commerce.  Speech  maketh  man  a  sociable 
creature  ;4  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, 

1  '  Illic  incipit,  et  illuc  rapit.'  2  Laurent,  in  loc. 

3  Ps.  cviii.  1,  and  xvi.  9,  compared  with  Acts  ii.  26. 

4  "Avepwiros  tv  0&ret  $G>ov  iroKLnKov.' — Arist.  Pol.,  lib.  i.  cap.  2. 


288  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  6. 

*  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  com 
municate  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.1 

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  con 
versation,  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 

1  '  Peccatum  quod  alter  incurrit  operando,  tuum  facis  obloquendo.' 


JAS.  III.  7,  8.]  UPON  THE  EPISTLE  OF  JAMES.  289 

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  abuse th  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  sacred- 
ness  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,  '  0  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  re 
proaches,  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,  '  Who 
soever  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  iu 

VOL.  IV.  T 


290  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  7,  8. 

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  ^Elian,  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,  prim  a,  Epist.  50.  In  short, 
nothing  is  so  violent  and  noxious  by  nature  but  human  art  and 
industry  hath  mada  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,  arid  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  riot  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,  fcafcbv  aKardo-^Tov. — 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 


JAS.  III.  7,  8.]  UPON  THE  EPISTLE  OF  JAMES.  291 

it  is  said,  Ps.  cxl.  3,  '  They  have'  sharpened  their  tongues  as  a 
serpent ;  adders7  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.  Iviii.  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  nover  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  arid  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's  T  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  nox 
ious.  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  Oijpiov  Ivo-^eTa-^eipLaTov^  as 
Plato  called  him,  a  beast  that  will  not  easily  come  to  hand.  We  see 

1  Aug.  Serm.  4,  de  Verbis  Domini. 


292  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  7,  8. 

in  children  much  stubbornness,  ere  they  come  to  be  ripened  and  habi 
tuated  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  heathens1  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  them 
selves  from  man's  obedience,  and  proved  hurtful  and  rebellious ; 2 
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  memo 
rial  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;3 
when  the  creature,  being  '  freed  from  the  bondage  of  corruption/  shall 
willingly  be  subject  to  the  children  of  God,  Kom.  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 

1  '  Sanctius  his  animal  mentisque  capacius  altse, 
Deerat  adhuc,  et  quod  dominari  in  cetera  possit, 
Natus  homo  est.' — Ovid.  Met.,  lib.  i. 

2  '  Quia  per  peccatum  deseruit  homo  eum  sub  quo  esse  debuit,  subditus  est  iis  supra 
quse  esse  debebat.' — Aug.  Tract,  in  Jolian. 

3  See  Dr  Alting,  Problem.  TheoL,  pars  1,  quseat.  61,  62. 


JAS.  III.  7,  8.]  UPON  THE  EPISTLE  OF  JAMES.  293 

the  field,  Ps.  civ.  20-23,  yet  this  subjection  is  not  with  such  willing 
ness  as  formerly  on  the  creatures'  part,  Eom.  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  tliat  you  have  cause  to  walk  humbly 
witli  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 ;  1 
man  tameth  the  beast,  and  God  tametli  man  ;  tliou  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  TO  #eXe«/, 
'  to  will,'  he  will  give  you  TO  evepyetv,  c  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  depra 
vation  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  ^Etna  that  was  always  vomiting  up  distempered  fires 
and  heats.  Complain  of  it  to  God  :  '  0  wretched  man !  who  shall 
deliver  me  ?  '  (2.)  Come  earnestly  ;  this  was  one  o'f  the  occasions 
upon  which  Austin  in  his  Confessions2  sobbed  out  his  Da  quodjubes, 
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  applica 
tions  to  grace  must  be  the  more  earnest  and  frequent ;  cry  for  a  re 
medy  :  '  0  Lord,  keep  the  door  of  my  lips,'  Ps.  cxli.  3. 

Obs.  2.  From  that  an  unruly  evil.     There  is  an  unbridled  license 

1  *  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,  quseritur  homo ;  ergo  Deus  quaeratur  ut 
dometur  homo.' — Aug.  Serm.  4,  de  Verbis  Domini,  torn.  x. 

2  August.  Confess,  lib.  x.    See  Cornel,  a  Lapide  in  hunc  locum. 


294  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  9. 

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,  c  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  super 
fluity  ;  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  detrac 
tion,  yet  remember  he  is  wont  to  give  a  cordial  c  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  thereioith 
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,  0  Lord,  shall  praise  thee,  and  thy  saints 
shall  bless  thee.'  The  creatures  offer  the  matter,  but  the  saints  pub 
lish  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  : l  Eph.  v.  4,  '  Nor  filthiness,  nor  foolish 
speaking,  but  giving  of  thanks/  ev^apiana,  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 

1  See  Kazianzen.  Orat.  ii.  in  Pascha. 


JAS.  III.  9.]  UPON  THE  EPISTLE  OF  JAMES.  295 

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.1  Every  one  cannot  learn 
the  Lamb's  new  song,  Kev.  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.  1.  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  rnaketh  men 
meek  and  humble.  It  is  storied  of  Cranmer,  that  he  never  miscalled 
a  servant,  or  used  words  of  disgrace  and  contempt  to  them.  Keligion 
begetteth  a  grave  awe  and  reverence.  The  seraphim  never  revile, 
but  only  praise  God  :  Jude  9,  '  He  durst  not  bring  a  railing  accusa 
tion  against  the  devil/  Some  are  of  a  wicked  temper,  can  only  curse, 
like  dogs,  non  pro  feritate,  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.  Ixii.  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  in 
tellectual.  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  '  know 
ledge/  Col.  iii.  10  ;  '  righteousness/  Eccles.  vii.  29 :  and  '  true  holi- 

1  '  Canticum  novum  et  vetus  homo  male  concordant.' — Aug.  in  Psalm. 


296  AN  EXPOSITION,  WITH  NOTES,  [JAS.   III.  9. 

ness/  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.1  Re 
member  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  crea 
tures  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  re 
newed  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  arid  immor 
tality  of  the  soul ;  some  moral  inclinations  instead  of  true  holiness ; 
some  common  notices  of  the  nature  arid  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  domi 
nion  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, 

1  '  Quoties  diis  genitum  se  putavit,  toties  in  barbaros,  multo  ferocius  et  insolentius 
pugnavit.' 


JAS.  III.  10.]  UPON  THE  EPISTLE  OF  JAMES.  297 

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 :  *  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.2  (4.)  This  is  the  fence  God 
hath  placed  against  injury:  Gen.  ix.  (3,  '  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  mockcth  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. 

Tliese  tilings  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. 

1  'H  TOV  clic6vos  TlfJLi]  cwl  rb  TTpurlrrvirov  drajSatPct.'—  Basil,  de  Spiritu  Sancto,  cap.  13. 
3  «  So  Maximinus  his  statues  were  thrown  down,  in  disgrace  to  the  person.'— Euseb. 
Hist.  £ccl,  lib.  ix.,  cap.  11. 


298  AN  EXPOSITION,  WITH  NOTES,         [JAS.  III.  11-13. 

This  is  like  him  in  ^Esop  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. 

Yer.  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  Chris 
tian  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  illustra 
tions  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 


JAS.  III.  13.]  UPON  THE  EPISTLE  OF  JAMES.  299 

you  f  let  him  slioio  out  of  a  good  conversation  his  ivories  with  meek 
ness  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  ivith  knowledge  ?  Some 
apply  this,  as  all  the  former  discourse,  to  the  ministry,  as  if  the  mean 
ing  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,  cro0o<?  teal  eTna-T^wv^  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  intimate th  the  rare  contemperation  of  these 
two  qualities ;  wisdom  and  knowledge  are  very  seldom  coupled  :  know 
ing  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  witli  meekness  of  wisdom. — Here  is  the  second  requisite, 

Erudent  meekness  in  converse,  wisdom  being  most  able  to  consider  of 
•ailties,  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 ;  arid  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., 
'  0  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,'  Korn.  ii.  20 ;  couple 
it  with  wisdom.  A  Christian  is  better  known  by  his  life  than  dis 
course.  Bare  '  knowledge  puffeth  up,'  I  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,  peer 
ing  and  peering,  but  falleth  into  the  net  of  the  fowler.  Knowledge 
without  wisdom  may  be  soon  discerned;  it  is  usually  curious  and 
censorious. 


300  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  13. 

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 ! l  This 
is  like  him  that  gazed  upon  the  moon,  but  fell  into  the  pit.  One  pro 
perty  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.  Cer 
tainly,  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.2  The  use  of  all  is  to  check  those  that  please  them 
selves  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  ? '  AVho  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  them 
selves  :  like  the  foolish  virgins,  make  no  provision  for  the  time  to 
come ;  and  so  do  but  wisely  go  to  hell.3  Some  of  the  heathens  had 
large  endowments ;  but  '  professing  themselves  wise,  they  became  fools/ 
Kom.  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  acute- 
ness  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 

1 '  Surgunt  indocti,  et  rapiunt  coclum,  et  nos  cum  omnibus  doctrinis  nostris  detrudi- 
mur  in  Gehennam.' 

2  See  Dr  Sibbs  in  Hosea  xiv.  8. 

3  '  Sapientes  sapiehter  descendant  in  infernum.'—  Hieron. 


JAS.  III.  14.]  UPON  THE  EPISTLE  OF  JAMES.  301 

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  J  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/  f Iva,  or  the  word  for 
that,  is  taken,  e/q&m/eo>?,  not  alTioXoyiKw.  It  doth  not  note  the  scope, 
but  the  event.1 

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

1  Chrysost.  in  locum. 


302  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  14. 

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  £77X01;  TTitcpov,  '  bitter  envying/  to  distinguish  it  from  that  ajaOrj 
epis,  that  '  holy  emulation/  which  maketh  us  strive  who  shall  excel 
each  other  in  the  ways  of  godliness ;  as  also  from  true  zeal  for  G-od'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 
aggravate th  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  cen 
suring  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.  Kather  by 
false  pretences  of  zeal  and  wisdom.  It  is  a  pleonasm  usual  in  the 
apostle's  writings :  Kom.  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  : 
Kom.  i.  29,  '  Full  of  envying/  then  followeth  '  murder  and  debate/ 
So  Kom.  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 


JAS.  III.  14.J  UPON  THE  EPISTLE  OF  JAMES.  303 

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.1  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  pro 
ceed  evil  thoughts,  murders,  blasphemies,  thefts,  adulteries ; '  there  is 
the  source  of  sin,  and  the  fountain  of  folly.  As  the  seeds  of  all  crea 
tures  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  dis 
order  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  /cpavyyv,  '  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  zelantemparvulum — I  saw, 
saith  Augustine,  a  little  child  looking  pale  with  envy.  As  it  is  natural, 

1  Fucrunt  quidam  nostronim  vel  minus  stabilita  fide,  vel  minus  docti,  vel  minus  cauti, 
qui  dissidium  facerent  unitatis  vel  ecclesiam  dissiparent ;  sed  ii  quorum  fides  f  uit  lubrica, 
cum  Deum  nosse  se  aut  colere  simularunt,  augendis  opibus  et  bonori  studentes  affecta- 
bant  maximum  sacerdotium,  et  a  potioribus  victi  secedere  cum  suffragatoribus  suis  malu- 
erunt,  quam  eos  ferre  prsepositos  quibus  concupiebant  ipsi  praepom','  &c. — Lactan.,  lib.  4, 
Instit.,  cap.  ult. 


304  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  14. 

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  ?  Disconteritedness  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  par 
take  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  dis- 
covereth  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  incommuni- 
cation :  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.1  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  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  con 
cerned  in  the  interests  of  religion,  that  we  have  need  to  suspect  our 
selves,  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 

1 '  Eodem  sanguine  Christi  glutinati.'—  Aug. 


JAS.  III.  15.]  UPON  THE  EPISTLE  OF  JAMES.  305 

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,  '  Corne  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  lie  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  lie  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  addetli 
these  words,  wherein  he  showeth  that  though  they  had  a  pretence  of 
zeal  and  wisdom,  yet  it  was  not  heavenly  wisdom,  but  such  as  cometh 
from  the  devil,  or  the  corrupt  heart  of  man.  There  is  a  great  deal  of 
difference  between  cunning  and  holy  wisdom. 

This  wisdom  descendeth  not  from  above. — '  From  above ; '  that  is, 
from  God,  as  chap.  i.  17,  whom  we  worship  as  above,  because  his  glory 
chiefly  shineth  forth  in  the  heavens ;  true  wisdom  is  of  that  descent. 
Some  *  observe  a  criticism  in  the  word  rcarepxerai,,  descendeth,  it  pro 
perly  signifieth  relurncth ;  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  crofol  ry  alwvi  TOVTW,  only  wise  for  this  world,  1  Cor.  iii.  18. 

Sensual. — The  word  in  the  original  is  -^rvx^rj,  the  vulgar  ren- 
dereth  animalis,  animal ;  it  is  elsewhere  rendered  natural,  as  1  Cor. 
ii.  14,  avdpayTros  i/TT/^/eo?,  *  the  natural  man,'  one  guided  by  carnal 
reason ;  for  he  is  opposed  to  Trvev/jLariKos,  *  the  spiritual  man,'  ver. 
15,  one  that  is  furnished  with  divine  illumination.  It  is  again  used, 
Jude  19,  ^TV^KOL,  TTvevpa  prj  e^oi/re?,  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 

1  '  Non  dicit  fyxerat,  sed  Kartpxerai.   Is  apud  Demosthenem  et  Aristotelem,  innotante 
Biidseo,  dicitur  Kartpxeffdai,  qui  redit  exul,  seu  postliminio  redit.' — Brochm.  in  locum. 
VOL.  IV.  U 


306  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  15. 

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  sanctify 
ing  and  renewing  work  of  the  Holy  Ghost.    In  the  original  the  words 
are  Trvevpa,  ^V^T],  awpa  :  by  irvev^a  he  understandeth  the  intellectual 
or  rational  part ;  by  ^%?7,  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  ^^77,  being  in  the  apostle's 
distinction  put  for  our  mere  animal  part,  or  sensual  appetite,  the 
translators  turn  ^V^LKOL,  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  psycliicos,  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.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 

1  '  Invidientia  vitium  diabolicum,  quo  solus  diabolus  reus  est,  et  inexpiabiliter  reus ; 
lion  enim  dicitur  diabolo  ut  damnetur,  adulterium  commisisti,  furtum  fecisti,  villam  al- 
ienam  rapuisti,  sed  homini  stanti  lapsus  invidisti.' — Aug.  lib.  de  Discipline*,  Christiana, 
cap.  1. 


JAS.  III.  15.]  UPON  THE  EPISTLE  OF  JAMES.  307 

natural  faculty  to  understand  and  discourse,  but  without  the  assist 
ance,  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,1  the  word  will  be  your  rule,  and  the  Spirit  your  coun 
sellor  ;  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  : 
Bom,  viii.  5,  '  They  that  are  in  the  flesh  rnind  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  them 
selves  wise,  became  fools,'  Kom.  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;2  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  theflesh;  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 

1 '  Bene  orasse  est  bene  studuisse.'— Luther.  2  Qu.  *  food'?— ED. 


308  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  15. 

of  charity,  and  pride  and  self-seeking  doth  quite  divert  us  from  serv 
ing  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.1  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  sin 
ner,  unless  you  reckon  all  the  kinds.  Many  are  not  sensual,  but  they 
are  covetous ;  some  are  not  proud,  but  they  are  sensual.  Every  sin 
ner  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  fypoveiv,  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  elec 
tion,  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/  Kom.  xiii.  14,  Troiovvres  Trpovoiav :  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 ; 

1  'Nemo  securus  esse  debet  in  ista  vita  quse  tota  teutalio  nominatur.' — Aug.  Conf., 
lib.  x. 


JAS.  III.  16.]  UPON  THE  EPISTLE  OF  JAMES.  309 

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,  <fcc. 

Ver.  16.  For  ivhere  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  profane- 
ness.  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  Aclian,  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  discon 
tent  :  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 


310  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  17. 

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;  Eom.  xii. 
18.  It  increaseth  the  number  of  the  godly,  who  do  best  in  any  com 
munity;  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  re 
straint.  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  peace-* 
able,  gentle,  and  easy  to  be  entreated,  full  of  mercy  and  good  fruits, 
ivithout  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.  "Ayvrj,  the  word 
which  we  translate  pure,  signifieth  chaste,  modest.  There  is  a  double 
purity,1  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  considera 
tion  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  juea-ovs  f^o^a- 
X/So?,  '  full  of  the  adulteress/  2  Peter  ii.  14,  intimating  the  impure 
rollings  of  the  fancy.  True  Christians  do  '  abstain  from  the  lusts  of 

1  Dr  Hammond,  Pract.  Cat.  in  Mat.  v.  8 . 


JAS.  III.  17.]  UPON  THE  EPISTLE  OF  JAMES.  311 

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  sca'ndals  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  irddo^  eirtdvpias,  '  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  command 
ment,'  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  Christiana  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  hcereticum 
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  Priscill'ian  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/  1  So  Swenkefield,  a  man  devout  and 
charitable,  notable  in  prayer,  famous  for  alms,  but  of  a  very  erro 
neous  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,2  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/  virepo^ica  paraio- 
So  many  nowadays  3  bluster  with  the  terms  of  divine  teach- 

1  Vide  Petri  Merentini  Praef.  in  Julian!  Miso. 
2  The  lip  of  Canaan,  Isa.  xix.  18.  3  Belmen.,  and  others. 


312  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  17. 

ings,  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  ; l  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  sanctifica- 
tion,  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  con 
science  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  administra 
tions  :  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  Mai.  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 

1  '  Communi  sermone  spreto,  exoticum  nescio  quod  idioma  sibi  fingunt,  interea  nihil 
spirituals  asserunt.' — Calv.  injud.  13. 


JAS.  III.  17.]  UPON  THE  EPISTLE  OF  JAMES.  313 

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,  arid  then 
inferreth,  *  Having  such  promises,  let  us  keep  ourselves  from  all 
flesh-filthiness ; '  that  is,  defiling  the  body  with  such  outward  pre 
sence,  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  un- 
cleanness,  which  was  contracted  by  touching  the  houses,  the  vessels, 
the  garments  of  unclean  persons  ;  detest  the  show  of  participating 
with  men  in  their  uncleanness.  Socrates1  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.2  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  holi 
ness  ;  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  conten 
tions.  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 

1  Socrates  Scholasticus,  Eccles.  Hist.,  lib.  ii. 

2  See  before  on  ver.  13. 


314  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  17. 

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  eiptfvitcot,,  peace 
able,  and  elprjvoTroioi,  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  expecta 
tion  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 


JAS.  III.  17.]  UPON  THE  EPISTLE  OF  JAMES.  315 

words  in  the  doctrine  of  the  Holy  Ghost.1  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,  enclureth  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  con 
science,  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.2 

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 :  /-teo-o?,  saith  Nazianzen,  Orat.  2,  de  Pace,  air  ap,$o- 
repav  KCLKOV  Trda^eL.  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 

1  Nazianz.  alicubi, 

2  '  Ab  Ecclesia  Romana  non  alio  discessimus  animo,  quam  ut  si  correcta  ad  pnoi 
ecclesite  formam  redeat,  nos  quoque  ad  illam  revertamur,  et  communionem  cum  ilia  in 
suisporro  csetibus  habeamus,  quod  ut  tandem  fiat,  toto  animo  Dominum  Jesum  pre- 
camur;  quid  enim  pio  cuique  optatius,  quam  ubi  per  baptismum  renati  sumus,  ibi 
etiam  in  finem  usque  vivamus,  modo  in  Domino ;  ego  Hieronymus  Zanchius  septua- 
genarius  cum  tota  familia  testatum  hoc  volo  toti  ecclesise  Christi  m  omnem  etermtatem. 


316  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  17. 

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.1  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.2  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.3  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.4  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  agi 
tated  to  the  disservice  of  religion,5  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  your 
selves,  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 

1  '  KpeirTWv  eijTradovs  6(j.ovolas  ij  inrtp  etf<re/3eias  5ici0Ta<m. '     So  Nazianzen  (though  a  man 
zealous  for  peace)  Orat.  2,  de  Pace. 

2  'Si  dimidio  Christ!  contenti  essemus,  facile  transigeremus  omnia.' — Calvin. 

3  f'0v8£v  OVTUS  foxvpov  irpbs  dp-r]vt\v  us  irepi  TOV  Qeov  avptyuvia.' — Naz.  ubi  supra. 

4  *  Potius  ruat  ccelum  quam  pereat  una  mica  veritatis.' — Luth. 

5  'Ne  dum  huinana  foris  jurgia  metuant,  interni  foederis  discussione  feriantur.' — 
A  mbros. 


JAS.  III.  17.]  UPON  THE  EPISTLE  OF  JAMES.  317 

man's  turn,  and  is  mollified  to  a  compliance  with  all  factions.  Na- 
zianzen  observeth  of  his  father,  that  he  always  hated  this  daubing  and 
temporising,1  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.2  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  Komans  came,  though  the 
Pharisees  thought  to  provide  against  that  fear  by  killing  Christ,  John 
xi.  48.  Maximinus,  that  he  might  enjoy  a  continued  peace,  inter- 
dicteth  the  profession  of  Christianity,  and  then  presently  f olloweth  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  tor 
ment,  Kev.  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,  Siw/ceiv 
rrjv  elpijwjv,  to  '  prosecute  peace,'  Heb.  xii.  14.  There  are  many  com 
mendations  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  to 
gether;  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  adver 
saries  :  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  bless 
ing.  See  how  it  is  enforced,  Kom.  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 

1  '  Ov  Karci  rods  vvv  <760ous  Kara/cXoxtytej/os,  oi)Se  rexw/cws  Kal  fj,€ffus  TOV  K0.6'  ^uas  \6yov 
•jrooiffTd.fji.evos. ' — Naz. 

2  See  my  sermon  before  the  Parliament  on  Zech.  xiv.  9. 


318  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  17. 

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  ordin 
ances,  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  con 
sider  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  eVtet^?.  Beza  rendereth  it  wqua,  equal,  ox  just 
luitJi  moderation ;  so  we  translate  eTrielfceia,  Phil.  iv.  5,  '  Let  your 
moderation  be  known  to  all  men.'  Elsewhere  we  translate  it  by 
patience;  the  deacon  must  be  eVtewc?)?,  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 
d/cpL/3oi)LKaioi,,  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  Christen 
dom.1  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  ? ' 2  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 

1  See  Davenant  Sent,  de  Pace  Procur.,  and  Dr  Hall  of  Christian  Moderation,  lib.  ii. 
sect.  11. 

2  See  Dr  Hall's  sermon  on  that  scripture,  recorded  in  the  History  of  the  Synod  of 
Dort. 


.  JAS.  III.  17.]  UPON  THE  EPISTLE  OF  JAMES.  319 

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.  Ixix.  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.1 
Obs.  6.  That  true  wisdom  is  easy  to  be  entreated  ;  eWe^fy?,  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  sug 
gestions  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,  ov,  No,  no ;  or  like  that  king  in  the  pro 
phet,  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  com 
mended  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  aroTrou?,  absurd,  '  unrea 
sonable  men/  2  Thes.  iii.  2,  or  dissuaded  from  evil :  Hosea  iv.  17, 
1  Ephraim  is  joined  to  idols,  let  him  alone.'  The  Septuagint  read, 
peroxps  r&v  elSwXwv,  incorporated  with  his  idols ;  there  is  no  disjoin 
ing  him  and  idols  ;  leave  him  to  his  mad  pervicacy.  So  see  Jer.  ii. 
25,  andxliv.  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  dis 
pute,  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 

1  See  Mr  Perkins  of  Christian  Moderation  on  Phil.  iv.  5. 


320  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  17. 

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.1 

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  aSta/c^tro?.  We  render 
it  in  the  text  without  partiality  ;  in  the  margin,  ivithout  wrangling  : 
the  word  will  brook  other  senses,  ivitliout  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  cen 
sures  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  mat- 

1  '  Laudem  non  veniaui  meretur  repudium  agniti  erroris.' — TcrtuL  ApoL 


JAS.  III.  18.]  UPON  THE  EPISTLE  OF  JAMES.  321 

ters  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, 
1  Our  rejoicing  is  this,  the  testimony  of  our  conscience,  that,  in  sim 
plicity  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. 

Yer.  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  endeav 
ours  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 


eiptfvi/cov  KapTTov  SiKaioa-vwrjs,  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  sanctifica- 
tion  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,  epya 
adpKos,  '  the  works  of  the  flesh  ;  '  but  ver.  22,  icdpiros  Trvevparos,  '  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.)  Be- 

VOL.  IV.  X 


322  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  18. 

cause  of  its  excellent  and  happy  reward  ;  it  will  be  fruit,  not  an  empty 
and  dry  tree  ;  so  Kom.  vi.  22.  (5.)  In  regard  of  the  delay  of  this 
reward  ;  it  will  be  fruit,  though  now  seed  ;  therefore  he  saith,  '  the 
fruit  of  righteousness  is  sown/  which  is  the  next  term. 

Is  sown. — It  implieth  either  their  care  of  holiness — they  have  sown 
it — or  the  sureness  of  the  reward  of  grace  ;  it  is  not  as  water  spilt 
upon  the  ground,  but  as  seed  cast  into  the  ground ;  you  do  not  lose 
your  labour,  such  endeavours  will  yield  an  increase  ;  see  Isa.  xxxii. 
17".  Or,  lastly,  it  implieth  their  non-enjoyment  of  the  reward  for  the 
present ;  they  do  not  reap,  but  sow  :  how  the  harvest l  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,  elprfviKov 
/cdpTTov,  'the  peaceable  fruit  of  righteousness.'  Kighteousness  or 
sanctifi  cation  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  lie  is 
to  be  given  to  lying.  So  1  John  ii.  29,  '  Every  one  that  doth  or 
maketh  righteousness/  &c.,  6  TTOI&V  TTJV  ^iKaioavvrfv.  So  1  John 
iii.  8,  '  He  that  doth  or  maketh  sin/  o  TTOLWV  Trjv  a^apriav^  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.2 
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  bet  ween  our 
endeavours  and  the  Lord's  recompenses.  (1.)  Let  it  press  us  to  a  care 

1  Qu.  '  but  sow  now  ;  the  harvest '  ? — ED. 

2  The  metaphor  is  used  of  all  moral  actions,  either  good  or  evil. 


JAB.  III.  18.]  UPON  THE  EPISTLE  OF  JAMES.  323 

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,  con 
sider  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;1  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  fool 
ish  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  plough 
ing  the  ocean,  or  scattering  seed  upon  the  sea.  Ay  !  but  you  will  find 
it  again,  there  is  no  loss  by  serving  God,  Mai.  iii.  14.  (4.)  It  is  com 
fort  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  evOvfjitav,  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  com 
munion  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 

1 «  Hieme  non  seminavit ;  venit  scstas,  et  nihil  messuit.' 


324  AN  EXPOSITION,  WITH  NOTES,  [JAS.  III.  18. . 

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  righteous 
ness  in  peace.  The  oil  of  grace  and  the  oil  of  gladness  do  well  to 
gether.  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  adam 
ant  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  right 
eousness  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  with 
out  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  right 
eousness  that  have  no  care  of  making  peace.  Hypocrites  carry  on 
all  things  with  a  blind  and  brawling  violence.  It  is  true  God's  chil 
dren  cannot  choose  but  speak  warmly  ;  but  I  intend  those  that  care 
not  what  ruptures  they  make,  how  they  disadvantage  the  cause  of  re 
ligion,  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, 


JAS.  IV.  1.]  UPON  THE  EPISTLE  OF  JAMES.  325 

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, 
TToKefjioi,  KOI  ^a-^ai,  icars  and  fightings,  are  usually  applied  to  their 
private  contentions  ;  either  strifes  and  contentions  about  riches,  great 
ness,  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  7roXe//,ot  KOI  ^(i^at,  by  private  strifes  and  conten 
tions  ;  partly  because  these  wars  the  apostle  speaketh  of  did  go  so  far 
as  boodshed  ;  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  Heb 
rews,  they  went  so  far  as  slandering,1  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-Chris 
tians  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,  CLTTO  TWV  ^ovwv,  *  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. 
4  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 

1  Qu.  '  plundering '  ?— ED. 


326  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  1. 

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  heathen1  could  say, 
araa-La^i  avT&v  ^V^Y],  their  soul  is  in  a  mutiny ;  and  elsewhere,  speak 
ing  of  a  wicked  man,  ouSe  vr/oo?  eavrbv  ^>tXt«co?  e^et,  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  disco vereth  it,  and  '  the  law  of  the  members'  riseth  up 
against  '  the  law  of  the  mind.'  (3.)  Between  corruption  and  corrup 
tion.  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.)  Covetous- 
ness  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.2  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  pre 
eminence  disturbed  the  churches  of  Asia,  3  John  10.  (4.)  Envy. 
Abraham  and  Lot's  herdsmen  fell  out,  Gen.  xiii.  7.  Two  great  ones 

1  Arist.  Ethic. 

2  'Ex  cupiditatibus  odia,  disaidia,  discordiae,   seditiones,  bella   nascuntur.' — Tullius 
de  Finibus,  lib.  i. 


JAS.  IV.  1.]  UPON  THE  EPISTLE  OF  JAMES.  327 

cannot  endure  one  another  near  them :  Gal.  v.  26,  '  Let  us  not  be 
desirous  of  vainglory,  provoking  one  another,  envying  one  another.' 

06s.  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  affec 
tions,  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  affec 
tions  ;  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  in 
quire  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  re 
venging  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 


328  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  1. 

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  Kom.  xii.  19-21,  '  Avenge  not  yourselves/  &c.  The  magis 
trate'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  commo 
dious  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  re 
ligion  is  reasonable  and  innocent,  and  would  establish  no  such  incon 
veniences  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,  in- 
structeth  them,  but  doth  not  deny  their  calling,1  Luke  iii.  14.  And 
again,  Peter  baptize th  Cornelius  without  requiring  him  to  give  over 
his  military  employment,  Acts  x. ;  he  continued  in  it  when  religious, 
ver.  2 ;  he  sent  to  Peter  o-rparictiTTjv  evcreftrj,  '  a  devout  soldier  of  them 
that  waited  on  him  continually.'  So  Christ  commendeth  the  cen 
turion,  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  con 
sequences  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.2  They  are  higher  powers, 
ordained  for  God  to  resist  evil,  Kom.  xiii.  4  ;  that  is,  for  the  punish 
ment  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  Kom.  xiii.  6,  7.  (5.)  There  is  so  little  in  scripture  about  it, 
because  nature  of  itself  is  prone  to  such  cruel  and  violent  remedies, 

1  *  Quibus  proprium  stipendiutn  sufficere  debere  prsccepit,  militare  utique  non  pro- 
hibuit.' — Aug.  Epist.  5  ad  Marcellinum.  Et  alibi :  '  Nisi  justa  bella  suscipi  possent,  respon- 
deret  iis,  arma  abjicite,  militari  deserite,'  &c. — Aug.  contra  Faustmn,  lib.  xxii.  cap.  74. 

2  '  Hoc  et  ratio  doctis,  et  necessitas  barbaris,  et  mos  gentibus,  et  feris  natura  ipsa  prse- 
scripsit,  ut  omnem  semper  vim  quacunque  ope  posseut,  a  corpore,  a  capite,   a  vita  sua 
propulsarent.'—  Cic.  Orat.  pro  Milone. 


JAS.  IV.  1.]  UPON  THE  EPISTLE  OF  JAMES.  329 

it  being  revengeful  and  ambitious.  You  shall  see  in  all  such  like 
cases,  where  man  is  very  ready  to  practise,  the  scripture  is  very  spar 
ing  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.  There 
fore  the  scripture  in  many  matters  useth  great  silence  and  reservation, 
lest,  by  frequent  injunctions,  it  draw  out  our  natural  cruelty  and  re 
venge,  which  it  seeketh  everywhere  to  restrain.  (6.)  There  are  seve 
ral  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  per 
mit,  and  that  there  may  be  an  exercise  for  faith,  expecting  the  recom 
penses  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  quar 
rel  may  be  :  Ps.  Ixviii.  30,  and  cxx.  7,  '  They  are  for  war,'  &c.  It  is  a 
barbarous  and  beastly  disposition.1  Partly  to  show  that  peace  must 
not  be  broken  but  upon  urgent  necessity.  Every  discontent  with  pre 
sent  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  qffensio  patientis,  the  merits  of  the  cause — jurisdictio 
judicantis,  the  warrant  of  authority — intentio  finis  convenientis,  the 
uprightness  of  intention — and  cequitas  prosequentis,  the  form  of  pro 
secution.  (1.)  When  there  is  not  a  good  cause,  the  assailed  may  cry, 
as  David,  *  Lord,  they  hate  me  without  a  cause.'  Every  slight  pre 
tence  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  par 
ticular  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  administra 
tions  ;  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  ; 2  not 

1   'Quern  discordiac,  quern  csedes  civium,  quern  bellum  civile  delectat,eum  ex  numero 

hominum,  ex  finibus  humanse  naturae  exterminandum  puto.' — M.  Tull.  Cic.  Philip.  13. 

8  Therefore  Alexander  was  called  Totius  orbis  prcedo—ibe  public  robber  of  the  world. 


330  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  1. 

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  com 
mon  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  exer 
cises  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  obli 
gations,  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  Chris 
tians,  and  saith,  '  Lusts  that  war  in  your  members.'  And  Peter  writ 
ing  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,  con 
flicting  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.1  Flesh 
and  spirit,  like  the  twins  in  Rebecca's  womb,  they  war  and  struggle ; 

1  '  Libera  me  a  malo  homine,  a  meipso.' 


JAS.  IV.  1.]  UPON  THE  EPISTLE  OF  JAMES.  331 

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,  Kev.  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  dis 
cerned  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  con 
science,  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  '  will 
ingly  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  sug- 
gesteth :  '  How  can  I  do  this  wickedness,  and  sin  against  God  ? ' 
Gen.  xxxix.  9  ;  but  a  wicked  man  is  mostly  moved  by  carnal  consider 
ations.  (4.)  Partly  in  regard  of  the  extent.  A  godly  man's  resistance 
is  universal ;  he  hateth  sin  as  sin ; l  and  true  hatred  is  TT/OO?  ra 
761/77,  against  the  whole  kind :  2  Ps.  cxix.,  '  I  hate  every  false  way/  A 

1  'A  quatenus  ad  omne  valet  consequentia. '  2  Arist.  Rhet. 


332  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  2. 

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  con 
science  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:  Kom.  vii.,  '0  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  successless- 
ness  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,  eTriOvjjLeire,  ye  desire ;  but  usually  it  is  taken,  in  an  ill 
sense,  for  inordinate  and  passionate  desires ;  therefore  it  is  well  ren 
dered  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  desire th,  and  hath  nothing/  But  there 
the  word  speaketh  of  empty  wishes  and  lasy  velleities,  here  of  pas 
sionate  desires  ;  there  of  the  soul  of  the  sluggard,  here  of  the  soul  of 
the  covetous. 

Ye  kill — Calvin,  Beza,  Cajetan,  Erasmus,  and  others,  read  ^Oovetre, 
ye  envy,  though  most  Greek  copies  read  as  we  do,  <£oyeuere,  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  under 
stand  it,  as  (Ecumenius  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 


JAS.  IV.  2.]  UPON  THE  EPISTLE  OF  JAMES.  333 

the  owners  thereof.'  In  those  public  tumults,  occasioned  by  their 
rapine  and  avarice,  many  were  slain. 

And  desire  to  have,  KCLI  (ftXoi/Te,  ye  emulate,  or  are  given  to  envy. 
The  word  is  sometimes  taken  in  a  good  sense :  1  Cor.  xiv.  2,  '  Foras 
much  as  ye  are  emulous  of  spiritual  gifts ;'  the  word  is  ^XoOre.  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  excel 
lency  to  ourselves.  In  the  first  there  is  malice,  in  the  second  covet- 
ousness :  we  take  it  chiefly  for  the  latter  act  of  emulation,  and 
therefore  render  it,  *  ye  desire  to  have.' 

And  cannot  obtain,  ov  SvvacrOe  eirvrv^lv. — 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.1  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  insurrec 
tions  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.  0  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 

1  *  Novis  semper  cupiditatibus  occupati,  non  quid  habeamus,  sed  quid  petamus, 
inspiciinus  ;  non  in  id  quod  eat,  sed  quod  appetitur  intenti.' — Seneca,  de  Benif.,  lib.  iii. 
cap.  3.  i= 


334  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  2. 

preferments.  It  was  a  mercy  to  the  church  to  be  disappointed :  c  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  intemper 
ance,  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.  KacheFs  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 ivill ;  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  ever 
lasting  bread ;  that  is  a  labour  without  sin,  and  without  disappoint 
ment. 

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 


JAS.  IV.  2.]  UPON  THE  EPISTLE  OF  JAMES.  335 

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  mis 
carry.  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  con 
currence  ;  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  inill-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.  '-Em^u^em-,  ye  lust;  favevere,  ye  kill; 
f^XoOre,  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.  Covetous- 
ness  may  be  known  by  its  companions,  strife,  envy,  and  emulation : 
Bom.  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 


336  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  2. 

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.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  arid  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  innova 
tions,  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,  Nee  diis  nee  Iwminibus  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  ;  2  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 


ev  <f>v<r€i  $&ov  iroXiriicov.1  —  AT  1st.  Pol.,  cap.  1. 
2  '  Flectere,  si  nequeo  superos,'  &c, 


JAS.  IV.  2.]  UPON  THE  EPISTLE  OF  JAMES.  337 

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  ivar,  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,  Kom.  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  cst  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  ivill, 
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,'  thougli 
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 

VOL.  iv.  Y 


338  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  3. 

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  com 
municate  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  communi 
cate  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/  im? 
rjS ovals. 

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 


JAS.  IV.  3.]  UPON  THE  EPISTLE  OF  JAMES.  339 

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  prepos 
terously,  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  wor 
ship  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  smart 
ness  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  service- 
ableness  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  Alci- 
biades.  Pliny  detesteth  it  as  a  stupid  impudence,  to  profane  the  reli 
gion  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.1  (2.)  When  men  privily  seek  to  gratify 

1  See  Dr  Kinet's  Apology  for  the  Virgin  Mary,  lib.  ii.  cap.  15,  et  alibi  passim. 


340  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  3. 

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  delici- 
ously  every  day  ;'  estates,  that  we  raise  up  our  name  and  family  ;  vic 
tory  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  com 
mon  uses  and  secular  advantages.  Simon  Magus  would  have  gifts 
that  he  might  be  rt?  //.eya?,  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  out 
ward  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.1 

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  dan 
ger,  must  be  that  God  may  be  honoured  in  these  experiences,  in  com 
parison  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 
workeih  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  ? 

1  '  Effice  quicquid  novisti  nomini  tuo  honorificum.' — Junius  in  locum. 


JAS.  IV.  3.]  UPON  THE  EPISTLE  OF  JAMES.  341 

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. 
Kachel  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  accom 
plished,  when  we  do  not  ask  for  God's  glory,  we  abuse  mercies  to 
revenge,  luxury,  excess.  Lust  is  an  earnest  craver,  but  when  it  re 
ceiveth  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  Kara  @eov,  '  according  to  the  will  of  God  ;' 
or,  as  it  is  in  the  original,  '  according  to  God,'  Kom.  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/ 
<fec.  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 :  Kom.  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 


342  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  4. 

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  supposi 
tions  of  greatness  and  esteem  in  the  world.  0  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  ivorld,  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  con 
text,  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  f]  <j>i\ia  rov  /COO-JAOV  he  under- 
standeth  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. 


JAS.  IV.  4.]  UPON  THE  EPISTLE  OF  JAMES.  343 

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  Kom.  viii.  7, 
1  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  com 
mand  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  applica 
tive  inferences,  and  so  they  fall  directly  upon  the  soul :  Job  v.  27, 
1  So  it  is,  hear  it,  and  know  it  for  thy  good/ 

Will  be  the  friend  of  the  world. — Bov\r}6ij  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,  oL  fSovKofjievoi,  TrXovreiv,  '  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  en 
deavours  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  : — 

06s.  1.  That  worldliness  in  Christians  is  spiritual  adultery.  It  dis- 
solveth  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  hap 
piness  in  the  creatures ;  this  is  plain  whoring  :  Ps.  Ixxiii.  27,  *  Thou 
hast  destroyed  all  them  that  go  a  whoring  from  thee  ; '  that  is,  those 


344  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  4. 

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  adul 
tery  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  3rour  hearts  are  too  passion 
ately  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  base 
ness  and  danger  also  in  spiritual  adultery.  There  is  baseness  ;  affec 
tions  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.  Iii.  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 :  4  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 


IV.  4.]  UPON  THE  EPISTLE  OF  JAMES.  345 

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,  plea 
sures,  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  pre 
tence  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  omni- 
potency  ?  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  punish 
ment  enough  to  itself.  Shall  I  renounce  the  love  and  favour  of  God, 
and  all  commerce  and  communion  between  him  and  me,  for  a  little 


346  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  5. 

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  suite th 
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  inconveni 
ences  of  disgrace  and  loss. 

Ver.  5.  Do  ye  think  the  scripture  saith  in  vain.  The  spirit  that 
divelleth  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  cor 
ruption,  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 
1  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 


JAS.  IV.  5.]  UPON  THE  EPISTLE  OF  JAMES.  347 

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  TO  prjrov,  the  express  words ;  and  when  scripture  is  quoted  gener 
ally,  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  Bph.  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  men 
tioned  ;  and  the  place  alluded  to  here  is  Gen.  viii.  21,  '  The  imagina 
tion  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  ar 
gument  is  taken  from  the  property  of  the  phrases,  spirit,  and  KaTM- 
/crjaev,  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, 
Kom.  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  pro 
miscuously  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  no- 


348  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  6. 

where  in  the  same  terms  and  words.  The  scripture  saith  that  which 
may  be  inferred  from  the  scope  of  it  and  by  just  consequence.  Im 
mediate  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  divelleth  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  im 
pression  without,  but  from  our  own  spirit  and  nature.  Oh  !  be  the 
more  earnest  to  partake  of  the  divine  nature,  and  be  more  watch 
ful  over  yourselves.  Your  own  spirit  is  the  cause  of  sin  ;  inward  con 
cupiscence  is  the  worst  enemy,  James  i.  14. 

Obs.  5.  From  that  TT/DO?  <f>6ovov  eimroOet,  lusteth  to  envy,  or  desiretk 
towards  envy.  A  carnal  spirit  is  strongly  carried  out  in  the  ways  of 
sin ;  it  desire th  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.1  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  godli 
ness.  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  Tie  giveth  more  grace:  wherefore  he  saith,  God  re- 
sisteth  the  proud,  but  givetli  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 

1  '  Vidi  zelantem  parvulum/  &c. — August. 


JAB.  IV.  6.]  UPON  THE  EPISTLE  OF  JAMES.  349 

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  subor 
dinate  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  a$#oz/o9,  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.1  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  com 
munication,  it  must  be  exceeding  vile.  (2.)  It  is  not  only  an  unlike- 
ness  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 
1  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 

rif,  tv  oh  8ia<j>{pwt>  €<TTIV  6  Qebs,  tv  loiorrjTt  frfy,  irepiovaia  SwofJieus,  Kalry  firj 
ftiroieiv  roi'S  avOpwirovs,' — Themistius. 


350  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  6. 

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  com 
plaints  :  '  This  is  a  ptard  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  e7ri7ro6eiv  TT/OO? 
$06vov,  '  lust  to  envy/  yet  '  he  giveth  more  grace/  If  there  were  a 
will,  you  would  not  want  power ;  the  chiefest  thing  that  God  re- 
quireth  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  Kom. 
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. 

06s.  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.  Ob 
serve,  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  Chris 
tians  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  man 
ner,  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  I  Here  we  cumber  ourselves  with 


JAS.  IY.  6.]  UPON  THE  EPISTLE  OF  JAMES.  351 

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  there 
fore  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  :  '  Al  ]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  tvherefore  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  them 
selves  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  condi 
tional,  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  avXka- 
compared  them  one  with  another.  A  hint  here  and  a  hint  there 


1  So  in  both  editions.     The  word  is,  however,  <rvnpd\\ov<ra.     The  author's  argument 
is  not  affected  by  the  mistake.—  ED. 


352  AN  EXPOSITION,  WITH  NOTES,  [J&S.  IV.  6. 

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,  avriTdrrerai  rot?  vTrepyfydvois.  And  the 
apostles  in  their  citations  usually  brought  the  words  of  that  transla 
tion,  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,  avTirdrrerat,  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;1  they  ruin 
others  to  advance  themselves,  and  God  ruineth  them :  God  still  coun- 
teracteth  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.  Iviii.  9. 

1  '  Magnum  miraculum  !  altus  est  Deus  ;  erigis  te,  et  fugit  a  te.' — August. 


JAS.  IV.  6.]  UPON  THE  EPISTLE  OF  JAMES.  353 

But  givetli  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,  avTurdrreTai.  He  abhorreth  other  sinners,  but  against  the 
proud  he  professeth  open  defiance  and  hostility.  One  asked  a  philo 
sopher  what  God  was  a-doing?  He  answered,  Totam  ipsius  occu- 
pationem  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  superbim,  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,1  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  ob 
serve  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,  airo 
AUTT?}?  KOI  advpias,  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. 


TCUS  TT/XUTCUS  r&v  ri\i.a.K(iov  O.KTLVWV  e7rt/3oXcus  6  dpyvpos  Ka.Tavyd<r6eis 
e,  fj.apna.lpuv  TI  <po(3epdv  KOLI  rots  eis  avrbv  arevlfrvcn  <j>pi.Ku>des.'  —  Josephus. 
VOL.  IV. 


354  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  6. 

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  seerneth  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  ac 
knowledged  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  confront 
ing  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,  con 
science  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  enjoy 
ments  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  con 
ceited  :  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,  c  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 


JAS.  IV.  6.]  UPON  THE  EPISTLE  OF  JAMES.  355 

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  con 
sciousness  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,1  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  mortifi 
cation,  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,  aspir 
ing  after  worldly  greatness ;  by  such  fond  pursuits  you  do  but  engage 
God  to  oppose  you.  Many  men  mistake  ambition,  and  think  that  de 
sire  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  provi 
dence,  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  who 
soever  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 

1  See  Melchior  Adamus  in  Vita  Staupicii. 


356  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  7. 

stay  for  the  call  of  providence,  it  is  but  an  untimely  desire  of  pro 
motion,  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  :l  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,  0  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, 
4  only  acknowledge  thine  iniquities/  Jer.  iii.  13.  Lumps  of  unrelent 
ing  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.  Eesist  the  devil,  and 
lie  will  flee  from  you. 

The  connection  is  illative  ;  he  applieth  the  former  promise,  and  by 
a  just  inference  enforceth  the  duty  therein  specified:  '  Submit  your 
selves  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  sen- 


1  '  'A<T&TOVS  cbro/caXoDcrt  dvcrrvxets,  ^tXort'/iovs  /cai  0iXo56£oi;s  eirauvovffi.v  ws  \dfnrpov5,'  &c. 
Chrysost.  Orat.  65  de  Gloria. 


JAS.  IV.  7.]  UPON  THE  EPISTLE  OF  JAMES.  357 

tence  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  eV  Si,a\oyio-fjLois, 
in  their  practical  inferences  !  Kom.  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  appli 
cation.  Whenever  you  hear,  let  the  ligbt  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  con- 
sisteth  in  a  nearness  to  God,  then  '  it  is  good  for  me  to  draw  nigh  to 
God/  Ps.  Ixxiii.  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, 
*  Keturn,  0  backsliding  children  : '  '  Behold,  we  come,  for  thou  art  the 
Lord  our  God.' 

2.  It  may  be  inferred  out  of  the  former  clause  thus :  c  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  your 
selves,  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  corneth  to  judge  us  for  all  our  hard  speeches  and  ungodly  deeds ! 
Jude  15.  When  justice  taketh  up  the  quarrel  of  despised  mercy,  it 


358  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  7. 

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  vTrordy^re 
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  affec 
tions  ;  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.1 

1  '  Observation  est  a  sacrificantibus,  ut  si  hostia  quse  ad  aras  duceretur  fuisset  vehe- 
menter  reluctata,  ostendissetque  se  invitam  altaribus  admoveri,  amoveretur,  quia  invito 
deo  earn  efferri  putabant ;  quse  vero  stetisset  oblata,  hanc  volenti  numini  dari  existima- 
bant.' — Macrobi.,  Saturn,  lib.  iii. 


JAS.  IV.  7.]  UPON  THE  EPISTLE  OF  JAMES.  359 

Certainly  the  true  God  looketh  most  after  the  ready  mind  :  Ps.  cxix. 
60,  '  I  made  haste,  and  delayed  not  to  keep  thy  commandments  •/  with 
out  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  Kabbath,  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  com 
mand  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. 
Ixxx.  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:  Kom.  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  black 
ness  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,  ado- 
rare  vulgus,  et  ornnia  serviliter  pro  imperio — kiss  the  people,  even 
adore  the  basest,  and  all  to  make  way  for  his  own  greatness.  Ah ! 


360  AN  EXPOSITION,  WITH  NOTES,  [JAB.  VI.  7. 

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  for 
mer  ?     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  tempta 
tions.  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  con 
flicts  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  riot  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  con 
demnation  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 


JAS.  IV.  7.]  UPON  THE  EPISTLE  OF  JAMES.  361 

men ; '  so  Kom.  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  e/c  Trovrjpov,  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  riot  the  opera 
tion  of  the  devil,  thought  all  our  conflicts  were  against  internal  pas 
sions.  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  obe 
dience  ;  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  dark 
ness  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  Euth,  they  might  let  fall  some  handfuls,  Kuth  ii.  16,  of 
purpose  for  others'  diligence  and  industry.  I  shall  endeavour  to  open 
four  things : — 


362  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  7. 

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  chil 
dren  of  disobedience,'  Phil.  ii.  13,  evepyelv ;  Eph.  ii.  3,  evepyovvro?. 
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  ; 1  his 
advantage  lieth  in  our  own  wickedness ;  we  do  not  resist  him;  he  may 
solicit,  but  not  compel.2  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  under 
standing  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/  z/o^ara,  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 

1  '  Infirmus  hostis  est  qui  non  potest  vincere  nisi  volentem.' — Hieron.  ad  Demetriadem. 

2  '  Diabolus  suadere  et  sollicitare  potest,  cogere  omnino  non  potest ;  non  enim  diabolus 
cogendo  sed  suadendo  nocet,  nee  extorquet  a  nobis  consensum  sed  petit.' — Aug.  lib.  v. 
Horn.  12. 


JAS.  IV.  7.]  UPON  THE  EPISTLE  OF  JAMES.  363 

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,  un- 
cleanness,  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,  /uot^aTuSo?,  '  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,  i  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 
withdrawrnent  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^ recom 
penses  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 


364  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  7. 

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  prin 
ciples,  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  neces 
sity.  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.1  Satan  flattereth  the  crea 
ture  ;  the  snares  of  sin  will  at  length  prove  chains  of  darkness.  We 
look  at  the  trouble  of  resistance,  the  sweetness  of  victory  will  abun 
dantly  recompense  it.  Usually  we  mistake  in  the  traverses  of  our 
minds  ;  we  reckon  upon  the  sweetness  of  sin,  and  the  trouble  of  resist 
ance,  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  Chris 
tianity  so  much  as  the  spiritual  conflict.  Men  that  swallow  tempta 
tions,  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,  *  Eesist,  and  he  shall  flee  from  you/ 
Christ  hath  foiled  the  enemy,  and  he  hath  put  weapons  into  your  hands 

1  '0  ireipdfav,  Mat.  iv.  1,  with  Rev.  xi.  10,  Karifyopos,  '  The  accuser  of  the  brethren.' 


JAS.  IV.  7.]  UPON  THE  EPISTLE  OF  JAMES.  365 

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  :  Born.  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  Hainan,  *  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.  IS,  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  lie  will  flee  from  you. — Here  is  the  promise  annexed  as  an 
encouragement  to  the  duty.  But  you  will  say.  How  is  it  to  be  under 
stood  ?  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.1  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  discon 
tent  ;  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 

1  '  Quemadmodurn  canis  assistens  mensse,  si  viderit  hominem  vescentem,  subinde  aliquid 
eorum  quse  in  mensa  sunt  ipsi  projicietitem,  manet  assidue :  quod  si  semel  atque  iterum 
sic  astitit  ut  discesserit  nihil  adeptus,  protinus  abstinet,  veluti  qui  jam  frustra  et  incas- 
sum  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  ilium  fame  celeriterque  abegeris.' — Chrys.  Horn.  3,  dc  Lazaro. 


366  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  8. 

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  ivill  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. 

Draiv  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 : — 

06s.  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.  Iviii.  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  worse1  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 : 2  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 

1  Qu.  'Better'  ? — ED.  2  '  Peccata  elongant  uos  voluntate,  non  loco.' 


.  IV.  8.]  UPON  THE  EPISTLE  OF  JAMES.  367 

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.1  There  being  such  a  dispropor 
tion  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,2  Te  non  amittit  nisi  qui  dimittit  :  et  qui  te  dimittit 
quofugit,  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  TroXtVeu/ia,  '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 


6/j.olov  6/j.oiy  KO.T  dperijv.'  —  Plato  de  Leg.  8. 
2  Lib.  iv.  Confess.,  cap.  9. 


3G8  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  8. 

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.  Ixiv.  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 : l  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  ap 
proaches  to  God :  God  '  will  dwell  with  the  humble/  Isa.  Ivii.  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. 

1  '  Absque  cruore  Domini  nemo  appropinquat  Deo.' — Huron. 


.  IV.  8.]  UPON  THh  EPISTLE  OF  JAMES.  369 

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.  Draw 
ing  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;  1  must,  and  /  ivill:  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  excel 
lency  of  the  duty,  issue  forth  a  practical  decree :  David  doth,  Ps.  Ixxiii. 
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 ;  there 
fore,  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,  0  Lord, 

VOL.  iv.  2  A 


370  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  8. 

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  Ber 
nard,  Nemo  te  qucerere  potest,  nisi  qui  prius  invenerit ;  vis  igitur  in- 
veniri  ut  quceraris,  quceri  ut  inveniaris ;  potes  quidem  inveniri,  non 
tamen  prceveniri — 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 
rnaintaineth  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  pro 
mise,  Zech.  i.  3,  '  Turn  unto  me,  and  I  will  turn  unto  you.'  So  Mai. 
ili.  7,  '  Keturn  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.  Iviii.  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.  Ixv.  24,  '  Before  they  call,  I  will  answer,' 


JAB.  IV.  8.]  UPON  THE  EPISTLE  OF  JAMES.  371 

&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, 
4 1  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,  0  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,  c  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  pu<t  synec- 
dochically  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  pre 
tend  repentance  and  washing  the  heart,  when  the  hand  is  full  of  bribes 
or  ill-gotten  goods,  and  no  restitution  is  made. 

Te  sinners. — In  this  first  clause  he  speaketh  to  men  openly  vicious, 


372  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  9. 

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,'1  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  repre 
sentations  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.  Iv.  7y 
'  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,  Styvypi. — 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  reli 
gion  which  they  profess ;  their  thoughts  are  divided,  and  their  affec 
tions  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,  TaXcuTrwprja-are. — What  is  the  meaning  ?   Must  we 

1  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. 


JAS.  IV.  9.]  UPON  THE  EPISTLE  OF  JAMES.  373 

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  dis 
tresses  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  sen 
sible  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  dah ; l  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.  Chrysostorn 
observeth  that  the  greatest  mourner  in  Israel  was  the  sweet  singer  in 
Israel.  A  Christian  is  never  more  truly  joyful  than  after,  yea,  in 

fodly  sorrow.  True  conviction  of  sin  is  caused  by  *  the  Comforter,' 
ohn  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.  Ivii. 
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  tueep. — 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. 

06,9.  1.  Flesh  and  blood  must  be  much  urged  to  acts  of  sorrow.  They 

1  The  highest  note  in  the  old  musical  notation. — ED. 


374  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  9. 

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  re 
pentance  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 


JAS.  IV.  9.]  UPON  THE  EPISTLE  OF  JAMES.  375 

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  l  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  reso 
lution  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  rtsach  after  God.  Well,  then,  it  checketh  those  that  con 
tent  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  com 
munion  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/  Bom.  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.  Ixxxiv.  6  ;  the  Septuagint 
read  Baicpvwv,  tears.  (2.)  There  are  some  special  seasons  and  occa 
sions  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 


376  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  9. 

bitter  weeping  fleshly  lusts :  the  exercises  of  repentance  are  the  best 
means  for  the  mortifying  of  carnal  desires.  So  in  times  when  judg 
ments  are  threatened.  Thunder  usually  causeth  rain ;  and  threaten- 
ings  should  draw  tears  from  us.  So  in  times  of  calamity,  when  judg 
ments  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  lugen- 
tium  are  better  then  plausus  tJieatrorum,  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, 
rot?  Bpevoi?  a-vyyiyvo/j,ai,  &c.,  to  read  the  Lamentations  of  Jeremiah,1 

1  Naz.  Orat.  13. 


JAS.   IV.  10.]  UPON  THE  EPISTLE  OF  JAMES.  377 

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  judg 
ments. 

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  con 
science,  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  dene  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 


378  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  1O 

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  enumera 
tion,  apt  language,  but  zeal  for  God's  glory,  compassion  for  others' 
good,  holy  desires  of  promoting  righteousness,  which  the  Lord  look- 
eth  after.  Ashes  and  sackcloth  are  nothing  to  the  work  of  the 
soul :  Isa.  Iviii.  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  your 
selves.  That  is  a  right  address  which  is  described,  Acts  x.  33,  *  We 
are  all  here  present  before  God,  to  hear  all  things  that  are  com 
manded  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.  Iviii.  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 


JAS.  IV.  11.]  UPON  THE  EPISTLE  OF  JAMES.  379 

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/  Mai.  i.  14.  The  elders  that  saw  God 
in  his  glory,  '  fell  down  upon  their  faces/  Kev.  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.  Ivii.  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  laiv, 
andjudgeth  the  laiu :  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,  fjirj  /caraXaXelre  a\\rj\(ov, 
speak  not  one  against  another.  The  word  implieth  any  speaking 


380  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  11. 

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.'     Bokel,  saith  Ainsworth,1  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  increas 
ing  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  marvel 
lously  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  Trddos,  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/  Kev.  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.  Ixiv.  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 

1  See  Ainsworth  in  Lev.  xix.  16. 


JAS.  IV.  11.]  UPON  THE  EPISTLE  OF  JAMES.  381 

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 : 
1  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  in- 
tendeth ;  that  is,  for  things  merely  indifferent,  as  observation  of  days, 
meats,  and  the  like,  see  Bom.  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  arro 
gance  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,  Horn.  xiv.  4, 
'  Who  art  thou  that  judgest  another  man's  servant  ? '  &c. 

Speaketh  evil  of  the  law,  and  judgeth  the  laiv. — 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  en 
viously  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 


382  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  11. 

/ 

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:  Kom.  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  whicn  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,  Kom.  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 :  c  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  wordjudgeth,  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 : — 

06s.  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 


JAS.  IV.  12.]  UPON  THE  EPISTLE  OF  JAMES.  383 

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  misre 
presented,  and  then  hooted  at.  The  law  saith,  Be  zealous,  be  peace 
able,  &c.,  but  in  the  world's  reckoning  zeal  is  fury,  peaceableness  and 
holy  moderation  is  time-serving  and  base  compliance ;  pressing  hum 
bling  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  despe 
rately  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  thatjudgest  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 
vitce  et  necis,  power  of  life  and  death,  and  many  now  that  make  and 
dispense  laws.  How  is  this  sentence  true  ?  I  answer — Grotius  sup- 
poseth  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 


384  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  12- 

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,  l  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  con 
science,  where  God  alone  jndgeth  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  con 
science  for  sin,  and  therefore  he  only  can  make  a  sin.  It  is  the  privi 
lege  of  his  word  to  '  convert  the  soul,'  Ps.  xix. 

Object.  There  may  be  an  objection  framed  against  this  doctrine  out 
of  Eom.  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  inter 
vention  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  con 
science  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 


JAS.  IV.  12.]  UPON  THE  EPISTLE  OF  JAMES.  385 

scripture  is  no  sure  rule  to  walk  by.  We  must  not  look  what  others 
did  before  us,  but  what  Christ  did  before  them  all.1  So  not  the  autho 
rity  of  the  church ;  she  is  '  the  pillar  and  ground  of  truth/  ]  Tim. 
iii.  15,  sensu  forensi '  non  arckitectonico  ;  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.  Calvin2  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  con 
sciences.  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. 

W ho  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  his4disposal,  Mat.  x.  28.  (2.)  Observe  them  with  more  encour 
agement  ;  live  according  to  Christ's  laws,  and  he  is  able  to  protect 
you  :  Ps.  Ixviii.  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/  Kev.  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 

1  '  Non  attendendum  quid  alii  ante  nos  fecerint,  sed  quid  Dominus,  qui  ante  omnes.' — 
Cyprian  Epist.  de  Eucharist. 

2  Calvinus  in  locum. 

VOL.  IV.  2  B 


386  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  .13. 

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  yield 
ing  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  tliou  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,  Kom.  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. 

Yer.  13.  Go  to  noiv,  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,  aye  vvv. — The  vulgar  readeth  Ecce,  as  if  it  were  tSov, 
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.1  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  afore- 
hand  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  con 
fidently  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. 

1  '  Tllud  &ye  est  formula  citationis  ad  tribunal  Dei ;  sic  ncn  nemo  in  locum.' 


JAS.  IV.  13.]  UPON  THE  EPISTLE  OF  JAMES.  387 

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  de 
vise  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  exer 
cised  with  covetous  practices,  2  Peter  ii.  14 ;  that  is,  with  earnest  con 
trivances  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  excel 
lences,  &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  car 
nal  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 


388  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  13. 

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  corne  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  ex 
pectation  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  ? 

01)8.  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.  Ivi.  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,1  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,  Trorfcro/jiev — we  will  factor  it  there.  He 
chiefly  instanceth  in  trading,  and  accommodateth  his  words  to  the  mer 
chant'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  con 
fidence.  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 ; 2  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 

1  '  Singulos  dies  singulas  vitas  puta,  et  quotidie  demitur  aliqua  pars  vitse  ;  hunc  ipsum 
quern  vivimus  diem  cum  morte  dividimus. ' — Seneca. 

2  See  Samuel  Bochartus  his  Phaleg,  the  second  part. 


JAS.  IV.  13.]  UPON  THE  EPISTLE  OF  JAMES.  389 

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,  '  0  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  matt  ers  without  the  leaveo 
providence?  I  answer — Many  ways:  the  principal  are  these — (1.) 
When  they  undertake  things  without  prayer.  You  may  speak  of  suc 
cess  when  you  have  asked  God's  leave  :  Job  xxii.  28,  '  Acquaint  thy 
self  with  God,  then  thou  shalt  decree  a  thing,  and  it  shall  be  estab 
lished.'  (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  de- 
pendeth  upon  the  course  of  sublunary  causes,  and  so  neglect  God. 
(4.)  When  men  promise  themselves  a  time  to  repent  hereafter.1 
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  wel 
fare.  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.2  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 

1  '  Audies  plerosque  dicentes,  a  quinquagesimo  in  otiuin  secedam,  sexagesimus  annug 
ab  officiis  me  demittet ;  et  quam  tandem  longioris  vitse  prsedam  accipis  ?  Quis  ista 
sicuti  disponis  ire  patiatur  ? ' — Seneca  de  Brevitate  Vita:. 

'2  '  A  Jove  principium.' 


390  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  14. 

times/  The  natural  exercise  of  your  faculties,  and  the  divine  assist 
ances  of  grace,  do  all  hang  upon  God's  good  pleasure. 

Ver.  14.  Whereas  ye  know  not  ivliat  shall  be  upon  the  morrow.  For 
what  is  your  life  ?  It  is  even  a  vapour,  that  appear etli  for  a  little  time, 
and  then  vanisheth  aivay. 

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  pro- 
videth  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  lohat  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.  .ZEschylus 
saith,  man's  life  is  Kanrvov  cr/cia,  the  shadow  of  smoke ;  and  Pindarus, 
aKias  ovap,  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  a.nd  comforts,  and 
the  events  of  the  next  day.  It  is  a  common  argument ;  heathens  are 


JAS.  IV.  15.]  UPON  THE  EPISTLE  OF  JAMES.  391 

much  in  it.1  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  Oapellus  telleth  us  of  one  Kabbi  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/  2  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.3  (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,  Kom.  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,  ive  shall  live,  and 
do  this  or  that. 

1  '  Nemo  tarn  divos  habuit  faventes  crastinum  ut  possit  sibi  polliceri.' — Seneca. 
*  Prudens  f  uturi  temporis  exitum 

Caliginosa  nocte  premit  Deus.' — Horat. 

-  So  in  both  the  first  and  second  editions.     Probably  'our  whole  thoughts.' — ED. 
3  '  Nescio  an  dicenda  sit  vita  mortalis,  an  vitalis  mors.' — Aug.  Confess.,  lib.  i. 


392  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IV.  15. 

Having  disproved  their  confidence,  he  proceeded  to  rectify  it  by 
pressing  them  to  a  holy  and  reverent  remembrance  of  God's  provi 
dence  and  their  own  frailty. 

For  ye  ought  to  say,  If  the  Lord  will. — Here  a  doubt  arise  th.  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,1  '  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  Kom.  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  reser 
vations  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  pur 
pose  of  theirs  without  this  holy  parenthesis.  Plato  bringeth  in  Alci- 
biades  asking  Socrates  how  he  should  speak,1  he  answereth,  Before 
every  work  thou  must  say,  If  God  will.  The  Greek  a-vv  0e&>,  2  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  with 
out  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  3  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  sub 
mission  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  Kom.  xv.  24,  *  Whensoever  I  take  my  journey  to  Spain,  I  will 
come  to  you/  &c.,  and  in  other  places. 

1  '"AXXo,  irws  XPV  Mytw  ;  cui  respondete  :  STI  edv  debs  e6£\rj.' — Plato  in  Timceo. 

-  See  Brissonius  de  Formulis,  lib.  i.  pp.  68,  69. 

:{  '  Discite  habere  in  corde,  quod  habet  omnis  homo  in  lingua,  quod  vult  Deus  hoc 
(igat :  ipsa  lingua  popularis  est  plerunqne,  sed  doctrina  salutaris.'  —  Aug.  in  PsaL  xxxii. 
Cone.  i. 


JAS.  IV.  15.]  UPON  THE  EPISTLE  OF  JAMES.  393 

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,  '  0 
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  fleX^ara,  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 


394  AN  EXPOSITION,  WITH  NOTES,  [JAS.  IY.  16. 

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  suc 
cess,  which  quite  crosseth  the  doctrine  of  the  heathen  philosophers. 
Seneca  said,  Quod  vivamus,  deorum  munus  est ;  quod  bene  vivamus, 
nostrum— tk&t  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  neces 
sary  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  provi- 


JAS.  IV.  16.]  UPON  THE  EPISTLE  OF  JAMES.  395 

dence.  Probably  all  these  may  be  intended,  for  the  apostle's  expres 
sion  is  plural,  akafyveiaw,  f  ye  glory  in  your  boastings ; '  though  I 
conceive  the  latter  is  principally  intended,  their  avowing  their  confi 
dence,  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  threaten 
ings,  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  confi 
dence,  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,'  <fcc.,  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  pre 
sumptuous  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  per 
versities,  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 


396  AN  EXPOSITION,  WITH  NOTES,  [JAS.   IV.  16. 

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  con 
fidence  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  knowetli  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,  avrw  a/napria  eo-riv,  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  indul 
gent  to  vices.  Oh  !  consider,  you  should  add  to  knowledge  temper 
ance,  2  Peter  i.  5,  otherwise  what  will  it  avail  you  ?  Others  are  igno 
rant  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 


JAS.  IV.  16.]  UPON  THE  EPISTLE  OF  JAMES.  397 

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,1  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:2  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.     Cer 
tainly  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  Horn, 
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,3  as  the  Romans  and  Grecians  wor 
shipped  fevers  and  human  passions,  deam  doacinam — every  paltry 
thing  for  God;  whereas  the  Scythians  and  more  barbarous  nations 
worshipped  the  thunder,  the  sun,  things  terrible  in  themselves ;  which 
plainly  disco vereth  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  know 
ledge  is  declared  hereafter  in  the  torments  of  hell,  where  the  propor 
tions  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  per 
ceive  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 

*  'Apostatae  sunt  maximi  osores  sui  ordinis.' 

2  See  Grotius  in  Acts  xix.  33. 

•*  See  Despaigne's  New  Observations  on  the  Creed,  about  the  beginning. 


398  AN  EXPOSITION,  WITH  NOTES,  [JAS.  ^^.  1. 

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. 

01)s.  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  riot/  &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  obliga 
tion.  Oh !  that  we  might  be  more  conscientious  in  this  matter,  and 
be  as  tender  of  omitting  prayer  against  light,  and  neglecting  to  medi 
tate  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 
wliicli  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,  yai- 
pew,  greeting :  the  apostles,  writing  to  Christians,  do  solemnly  wish 
them  '  grace  and  peace/  &c.  (3.)  From  the  style,  which  is  more  rous 
ing  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 


JAS.  V.  1.]  UPON  TILE  EPISTLE  OF  JAMES.  399 

godly,  to  encourage  them  to-  patience.  For  I  like  Calvin's  judg 
ment  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,1  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  inter- 
sperseth  many  things  that  are  of  a  general  use  and  profit. 

Go  to  now,  aye  vvv. — The  phrase  we  opened  before  ;  it  is  a  kind  of 
asciting  or  calling  them  to  the  throne  of  God's  judgment. 

Ye  rich  men,  oc  7r\ovcnoL — 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,  oppres 
sive  ;  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 

1 '  Ita  fideles  instruit  ut  infideles  non  negligat.'— Calvi*. 


400  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  1. 

given  to  the  good,  lest  they  should  be  thought  evil ;  to  the  bad,  lest 
we  should  think  them  the  only  and  chiefest  good.1  (2.)  Do  the  more 
good  ;  duties  recovered  out  of  the  hand  of  difficulty  are  the  more  com 
mendable  :  '  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  com 
mendable  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.2  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,  ickavo-are  oXoA-ufozrre?,  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  pre 
vent  their  judgments  by  godly  sorrow. 

Obs.  Trie  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  weep 
ing  and  gnashing  of  teeth/  But  I  rather  look  upon  it  as  a  threaten 
ing  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  volup 
tuous,  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 

1 '  Dantur  bonis,  ne  putentur  mala  ;  mails,  ne  putentur  bona.' 
2<Dormit  pauper  Lazarus  in  sinu  Abraham!  divitis.' — Aug. 


JAS.  V.  1.]  UPON  THE  EPISTLE  OF  JAMES.  401 

first  seven  verses.  Well,  then,  learn  that  they  are  not  most  happy  who 
have  least  trouble,  but  who  have  least  eause. 

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  re 
joicing.  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.  Iv.  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  iveep  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.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.2 

For  the  miseries  that  shall  come  upon  you,  TaXaiirwpia^  rat?  vvrep- 
^oyLtemfc?. — 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 

1  Aristotle  calleth  them  dvidrovs,  Ethic.,  lib.  iv.  cap.  1. 

2  '  Si  autem  in  se  esse  novit  quse  loquor,  non  hoc  a  mea  lingua  dici  existimet,  sed  a 
conscientia  sua.' — Salvian.  de  Guber.  Dei,  lib.  iv. 

VOL.  IV.  2  C 


402  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  1. 

parts  of  five,1  yet  were  they  ransacked,  and  by  the  command  of  Flac- 
cus  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.2  See  what  a  strain  of  threat- 
enings  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  oppor 
tunities  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  pro 
portion  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  wha,t  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 

1  See  Josephus  Antiq.,  lib.  xviii. ;  and  Philo  in  Hist.  Legat.  ad  Caium.     See  also  Light- 
foot  in  Comment,  on  Acts. 

2  '  Non  torquendus  quia  homicida  es,  quia  fornicator,  sed  tantum  quia  dives,  quia 
divitiis  male  ute^is,  quia  datas  tibi  divitias  ad  opus  sanctum  non  intelligis' — Salvian. 
ad  Ecdesiam  Catholicam,  lib.  i. 


JAS.  V.  2,  3.]  UPON  THE  EPISTLE  OF  JAMES.  403 

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  loitness  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  threat- 
eneth,  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  cor 
rupted  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  crea 
ture  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.1  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 

1  '  Hominem  ilium  judicas  j  area  est ;   quis  serario,  aut  plenis  loculis  invidet  ? ' — 
Seneca. 


404  AN  EXPOSITION.  WITH  NOTES,  [JAS.  V.  2,  3. 

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 
XpfjfjLa,  which  signifieth  use;  you  abuse  it  when  you  make  it 
KTij/j,a,  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  Pakeologus 
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,1  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.  Eiches  corrupted,  garments  moth-eaten,  gold  and  silver  can 
kered.  It  is  madness  to  set  up  our  rest  in  perishing  things :  Prov. 
xxiii.  5,  l  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 

1  Calvisius  in  anno  1258.  [Called  by  D'Herbelot  Mostuzem.  The  manner  of  his  death 
is  differently  stated. — ED.] 


JAS.  V.  2,  3.]  UPON  THE  EPISTLE  OF  JAMES.  405 

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  com 
forts.  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  mes 
senger  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  convic 
tion  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,  remember 
ing  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 
ove  of  it. 
And  shall  eat  your  flesli  as  it  were  fire. — Some  interpret  this  of 


406  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V-  2,  3. 

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  j  udgments  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  meri 
torious  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  allu 
sion  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  suffer 
ings.  Conscience  and  a  sense  of  the  wrath  of  God  are  a  great  part  of 
that  fire  which  burneth  souls  ; l  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.2  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  evi 
dences  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 

-1  About  hell  fire  see  Aug.  de  Civitate  Dei,  lib.  xxi.  cap.  4. 

2  '  Effunditur  nobis  ultrix  imago  peccati,  nee  quietum  reum  ease  permitit. ' 


JAS.  V.  2,  3.]  UPON  THE  EPISTLE  OF  JAMES.  407 

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  dis 
traction  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.1  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  judg 
ment  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,  Kom.  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,2 
and  to  have  our  worldly  practices  checked  with  an  early  disappoint 
ment,  lest  wrath  growr  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  eOrjcravpi- 
crare,  '  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 

1  *  Plus  viatioi  quseritur,  quo  minus  restat  vise. ' — Seneca. 

2  '  Tune  magis  irascitur  Deus  cum  non  irascitur ;  non  enim  cum  nescio  sed  cum  seutio 
te  iratum,  tune  maxime  confido  propitium.' — Bernard.  Serm.  42  in  Cant. 


408  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  4. 

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, 
1  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  destruc 
tion  cometh  upon  them,  as  travail  upon  a  woman  with  child,  and  they 
shall  not  escape/  When  security  runneth  riot,  and  is  like  to  dege 
nerate  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,  ivhich  is  of  you  kept  back  by  fraud,  crieth  :  and  the  cries 
of  them  ivhich  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.  Ob 
serve — 

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  con 
science  of  invading  another's.1  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 

1  '  Qui  propria  non  tribuunt,  aliena  detinent. ' 


JAS.  V.  4.]  UPON  THE  EPISTLE  OF  JAMES.  409 

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.1 

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, 
4  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.  Iviii.  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,  Mai.  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 

1 '  Ostendit  Dominus  quam  invitus  puniat,  etiam  gravissimos  peccatores,  dicens  quod 
clamor  Sodomorum  ad  se  ascenderit ;  hoc  est  dicere,  misericord  ia  quidem  mea  suadet  ut 
parcam,  sed  tamen  peccatorum  clamor  cogit  ut  puniam.' — Salvian.  dc  Provid.,  lib.  i. 


410  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  4. 

wages ;  as  it  is  said  of  Laban  that  he  changed  Jacob's  wages  ten 
times,  Gen.  xxxi.  41.  (5.)  When  you  delay  payment.  God  com 
manded  the  Jews  to  do  it  before  sunset :  see  Deut.  xxiv.  14, 1 5  ;  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  afore- 
hand,  &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  afflic 
tion  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,  /cvpios  2a(3aa)0,  as  by  Paul,  Kom.  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  light 
nings,  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,1  I  shall  but  touch  upon 

1  See  Mr  Burrough's  his  '  Lord  of  Hosts; '  and  Dr  Chappel  on  Ps.  ciii.  21. 


JAS.  V.  4.]  UPON  THE  EPISTLE  OF  JAMES.  411 

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  O-TOL- 
rX,ela,  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  Jose- 
phus,  speaking  of  that  battle,  saith l  that  there  suddenly  fell  a  storm 
mixed  with  hail,  which  the  wind  drove  against  the  faces  of  theCanaanites, 
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  idola 
trous  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  reflec 
tions  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  poor 
est  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  belong 
ing  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  I  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. 

1  Josephus,  Antiq.  Judseor.,  lib.  v.  cap.  6. 


412  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  5. 

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  pro 
digious  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  deli 
cacy  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,  erpv^ijaare.  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 
terrain,  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,  '  Eemember  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. 


JAS.  V.  5.]  UPON  THE  EPISTLE  OF  JAMES.  413 

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 ! 1  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  ivanton,  eo-TraraX^o-are. — The  same  word  is  used  of  the 
carnal  widow,  77  Be  crTrarakwaa  £wcra  TeOvrj/ce,  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  dead- 
ness  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  briugeth  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  yenio, 
to  rear  up  lust,  rather  than  to  satisfy  nature.  It  is  the  same  which 
the  apostle  Paul  expresseth  by  7roto{We?  irpovoiav,  '  making  provision 
for  the  flesh  to  fulfil  the  lusts  thereof,'  Koin.  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.  Plu 
tarch  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 

1  '  0  animula  vague  a  blandula,  quos  nunc  adibis  locos !  nee  dabis  ut  solebas  jocos," 
&c.— Platina 


414  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  5. 

call  6Vo9,  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  con 
summation  of  all  pleasures,  sucketh  the  bones,  and,  like  a  cannibal, 
eateth  your  own  flesh,  Prov.  v.  11.  Ah !  but  chiefly  think  of  the  in- 
conveniency  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,1  come  to  your  meat 
as  your  medicine,  and  use  these  outward  refreshments  as  remedies  to 
cure  infirmities,  not  to  cause  them  ;  or,  as  Bernard,  2  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,  eV  r)fJ<epa  o-fiayrjs. — Some  say,  as  Brixi- 
anus,  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 

1  '  Domine  hoc  me  docuisti,  ut  quemadmodum  medicamenta,  ita  alimenta  sumpturus 
accedam.' — Aug.  Confess. 

2  '  Cum  manducas,  nequaquam  totus  manduces,  sed  corpore  tuo  suam  refectionem 
postulante,  mens  suam  non  negligat,  memoria  suavitatis  domini  vel  scripurarum  poscat 
meditationes.' — Bernard. 


JAS.  V.  6.]  UPON  THE  EPISTLE  OF  JAMES.  415 

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  con 
demned.  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  wicked 
ness  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; 


416  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  6. 

they  did  but  procure  it  by  their  authority  and  wealth,  corrupting  judg 
ment,  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  insti 
gation  become  ours  by  just  imputation.  Christ  was  put  to  death  by 
authority  of  the  Koman  empire,  and  executed  by  the  Koman  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,  TOV  Sl/catov. — It  may  be  put  indefinitely  for  any  just  person  ; 
as  Isa.  Ivii.  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  pro 
bability,  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/  TOV  &IKCUOV,  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 


JAS.  V.  6.]  UPON  THE  EPISTLE  OF  JAMES.  4-1? 

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  them 
selves  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. 

Ols.  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  there 
fore  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 
VOL.  iv.  2  D 


418  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  7. 

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.  1.  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 ;  sibisoli  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  ivaitethfor  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,  fiaKpodv^crare. — 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 


JAS.  V.  7.]  UPON  THE  EPISTLE  OF  JAMES.  419 

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  judg 
ment  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  sanc 
tified  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 


420  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  7. 

up  places.  More  especially  his  solemn  judgments  on  a  church  or 
people  are  expressed  by  that  term  ;  so  to  all  the  churches  in  the  Reve 
lations  :  '  I  will  come  quickly,  and  take  away  thy  candlestick/  Eev.  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  Chris 
tians  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  (Ecumenius,  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  pa 
tience,  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  bride 
groom  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 

Eunished  nor  we  rewarded  before  that  day ;  but  then  both  are  more 
all  and  complete:  the  wicked  that  are  now  in  chains  of  darkness 
looking  for  a  more  terrible  day,  and  glorified  souls  for  a  more  full  re 
ward,  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 ; ' 


JAS.  V.  7.]  UPON  THE  EPISTLE  OF  JAMES.  421 

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,'  Kev.  xxii. 

Behold,  the  husbandman  ivaiteth. — 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,1  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,  Kap-n-ov  TI^IQV.  —  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  provi 
dence,  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  out 
ward  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  re 
semblance  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 

1  Clemens  Constit.  Apost.,  lib.  ii.  cap.  63. 


422  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  8. 

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 ;  there 
fore  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  nigJi. 

Here  he  applieth  the  similitude,  again  enforcing  patience  ;  it  is  a 
lesson  that  needeth  much  pressing. 

Stablish  your  hearts,  (mjpigaTe  ra?  KapSias  vpwv. — The  Septuagint 
use  the  word  cnripl^ai,  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  oppres 
sions  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  pro 
phetical  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  per 
fect,  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. 


JAS.  V.  9.]  UPON  THE  EPISTLE  OF  JAMES.  423 


iv.  5,  Heb.  x.  25,  eV^ar??  wpa,  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  ? 

1  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  perse 
cution  ;  and  when  the  godly  were  provided  for  at  Pella,  the  unbelievers 
perished  by  the  Koman  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  com 
prehending  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  separa 
tion  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  conceive  th. 
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  out 
ward  sense  and  feeling,  and  therefore,  as  man  measureth  his  happi 
ness  by  temporal  accidents,  so  his  duration  by  temporal  existences.1 
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.2     As  in  permanent  quantity,  so  it  is  in  suc 
cessive.     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  con 
demned  :  behold,  the  judge  standeth  before  the  door. 

In  this  verse  the  apostle  layeth  down  the  danger  of  evil  groaning, 

1  '  Ratio  humana  tantum  in  praesenti  sensu  hseret,  nihil  aliud  audit,  intelligit,  sentit, 
videt,  cogitat.'  —  Luther  in  Esaiam,  liv.  7. 

2  '  Sapienti  nihil  magnum  est  cui  nota  est  aeternitatis  magnitude.' 


424  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  9. 

using  the  same  argument  as  before,  the  near  and  speedy  approach  of 
judgments. 

Grudge  not  one  against  another,  firj  arevd^ere  /car  d\\.r)\a)v. — 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, 
KCLT  a\\r)\wv,  against  one  another.  Others  thus :  Do  not  in  a  groan 
ing  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  op 
pressors,  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  crremfere  by  grudge  not ;  that  is,  at  the  happiness  of  those 
that  are  not  exercised  with  sufferings,  or  with  the  same  degree  of  suf 
ferings  that  you  are.  I  should  easily  subscribe  to  this  sense,  as  unwill 
ing  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  uncircum- 
cision,  did  grieve  one  another  and  give  each  other  cause  to  groan,  so 
that  they  did  not  only  sigh  under  the  oppressions  of  the  rich  persecu 
tors,  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, 


JAS.  Y.  9.]  UPON  THE  EPISTLE  OF  JAMES.  425 

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.  Keligious  hatreds  are  most  deadly.  Thus  Luther1  com- 
plaineth  that  he  never  had  a  worse  enemy  than  Carolostadius ;  and 
Zuinglius2  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,  Iva,  //,?)  KpiOriTe,  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  /juera 
TWV  aTricTTwv,  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  fol- 
loweth  consuming.  Gal.  v.  15.  It  cometh  to  pass  partly  by  the  provi 
dence  and  ordination  of  God.  Wanton  contests  are  not  cured  but  by 
deep  afflictions  ;  and  when  spirits  are  once  exulcerated,  there  is  no  like 
lihood  of  agreement  but  in  a  prison.  The  warm  sunmaketh  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  adver 
sary  an  advantage  ;  we  should  be  as  wise  to  reconcile  ourselves  as  they 
to  combine  against  us.  Nazianzen  was  wont  to  call  them  KOIVOVS 
SiaXka/cTas,  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,  rat?  rrrpbs  a\\r)\ovs  <fn,\ovei,Kiat,s  am</>A,eyoz'To,  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  sudden 
ness  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  punish 
ments  hang  over  our  heads.  This  is  like  King  Ahaz,  that  trespassed 

1  '  Infensior  est  mihi  quam  ulli  hactenus  fuerint  iniinicL' 

2  '  Non  sic  me  Pupistae  lacerant  ac  illi  amici  uostri.' 


426  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  10. 

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  :  c  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  folio w-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 — in  their  sufferings  and  in  their 
patience.  They  are  famous  for  KaKOTrdOeia  and  jjuaKpoOvfjuia,  hard  suf 
ferings  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  imita 
tion  :  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  ex 
pectation  of  the  future  reward ;  patience  in  sustaining  the  present  in 
conveniences.  But  to  the  words. 

Take  for  an  example. — The  word  is  v7ro$eL<yfjLa  ;  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  em-, 
ployed  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,  '  0  Jerusalem,  Jerusa 
lem,  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. 


JAS.  V.  10.]  UPON  THE  EPISTLE  OF  JAMES.  427 

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  im 
possible,  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  en 
couragement.  '  Having  such  a  cloud  of  witnesses/  &CM  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.1  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  per 
sons.  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  loJiich  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,  Mai.  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 

1  '  Prsedicare  nihil  aliud  est  quam  derivare  in  se  f  urorem  mundi.' — Luther. 


428  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  11. 

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  ivhich  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  TOU? 
vTTOfievovras,  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,1  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 :  provi 
dence  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  mar 
tyrs'  blood  when  their  insolences  are  but  a  little  corrected  and  re 
strained. 

Secondly,  We,  may  imply  the  judgment  of  the  visible  church.  The 
whole  Christian  church  doth  acknowledge  the  slain  prophets  happy, 
and  celebrate  their  memory  :  paKapt&iv,  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  fjua/cap icrovcr i.  So  Luke  i.  48,  'All  generations  shall  call  me 
blessed  ;'  in  the  Greek,  fjua/capiovcn  jj,e  Traaat,  at  <yeveai  From  this 
consideration  I  observe: — 

1  '  Non  dubito  quin  magis  laudaverim  truncam  istam  manum  Mutii  quam  cujuslibet 
fortissimi  salvain  ;  raelius  est  hostem  aniissa  manu  vicisse,  quam  arinata.' — Seneca. 


JAS.  V.  11.]  UPON  THE  EPISTLE  OF  JAMES.  429 

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-chris- 
tianism  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  revolu 
tions.  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  propor 
tion  and  likeness  there  is  between  the  case  of  the  present  hated  par 
ties,  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  pa/capias  6  viro^kvwv. 
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 
in feliciterf  dices,  miserable  in  their  happiness,  but  the  children  of  God 
are  happy  in  their  misery.  But  you  will  say,  Wherein  ?  I  answer — 


430  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  11. 

(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  emi 
nent  i1  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.2  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  im 
patience  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  men 
tion  of  Kahab'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:3 
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 

1  *'A7rd  TTJS  irevlas  Ad/ATrporepos  eyfrero' — Chrys. 

2  *  Cicuta  Socratem  magnum  fecit.' — Seneca. 

3  See  the  notes  on  chap.  ii.  25. 


JAS.  V.  11.]  UPON  THE  EPISTLE  OF  JAMES.  431 

are  put  upon  divers  trials,  think  of  Job.  They  light  upon  all  his  com 
forts,  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,  espe 
cially  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  him 
self  :  '  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  Parteus.  Many  of  the  ancients  go  this  way,  as  Austin, 
Beda,  Lyra,  Aquinas  ;T  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  (seever.  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  pur 
pose  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  quern  ei  fecit  Dominus — the  end  which  the  Lord  made 
to  him.  (4.)  The  latter  clause  in  the  text  cannot  so  commodiously 

1  '  De  Job  et  Christo  specialiter  exemplificat,  Job  in  Veteri  Testamento,  Christus  in 
Novo,  quorum  uni  reddita  sunt  temporalia,  alter!  seterna.  Sufferentiam  Jobi  audistis, 
quanta  sustinuit  a  Diabolo,  a  prsedonibus,  ab  uxore,  ab  amicis  ;  et  fidem  Domini  vidistis, 
oculis  scilicet  vestris,in  cruce  pendentem,  longanimiter  patientem,'  &c,—  Thomas,  in  locum. 


432  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  11. 

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  afflic 
tions  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,  Jieard  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,  777309  fjuev  TO  Trapbv,  for  the  present, 
and  ov  So/cet,  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  Kom.  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 


JAS.  V.  11.]  UPON  THE  EPISTLE  OF  JAMES.  433 

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  TroXiWTur/^o?,  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, 
oiKTip/jLwv.  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,1 
inward  and  outward  mercy.  From  hence  you  may  observe  several 
notes. 

Ol)s.  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  arn  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 

1  '  Ho\v<rir\a.yxv°s  abundat  intima  misericordia.' — Beza. 
VOL.  IV.  2  E 


434  AN  EXPOSITION,.  WITH  NOTES,  [JAS.  V.  12. 

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  provi 
dence  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. 

0~bs.  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.  G,  '  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.  Iviii.  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  obser 
vation  of  the  laws  x)f  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,  Trpb  TTCIVTCOV,  aSeXfai. — The  phrase  hath  under 
gone  several  constructions,  it  properly  signifieth  before  all  things  ; 
therefore  Lyra I  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  pr}  ofivvere,  aSeXfoi,,  Trpb  Trdvrcov,  '  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 

1  '  Ne  prseponatis  juramentum  omnibus  verbis  et  promissis.' 


JAS.  V.  12.]  UPON  THE  EPISTLE  OF  JAMES.  435 

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  guilt 
less/  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,  0  God,  0  Lord,  &c.,  or  any  vain  jesting  with  oaths.  Those 
that  swear  in  jest  shall  go  to  hell  in  earnest.  The  Jews  were  so  ten 
der  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,1  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  spf  ter  strains  of  morality ; 
and  that  is  the  reason  why  Paul  said,  1  Cor.  h.  3,  <I  have  determined 
to  know  nothing  but  Jesus  Christ,  vat  KOI  TOVTOV  eo-Tavpupevov,  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  con 
tend  with  ghosts  and  opinions  antiquated,  but  the  errors  and  sins  of 

1  To  which  the  poet  alludeth, « Jura,  verpe,  per  Anchialum.'— Martialis. 


436  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  12. 

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  com 
mission  is  to  '  cry  aloud,  and  spare  not/  &c.,  Isa.  Iviii.  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,1 
'  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. 

Sivear  not,  neither  by  lieaven,  nor  by  earth,  nor  by  any  oilier  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  Ana 
baptists  have  been  uncertain  in  this  point  ;  sometimes  they  have  pro 
fessed  against  all  oaths,  at  other  times  expressed  themselves  as  deny 
ing  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 


1  '  Quare  ante  omnia  ?  Jurare  pejus  est  quam  furari  ?  Jurare  pejus  est  quam  adul- 
terare  ?  Jurare  pejus  est,  quam  hominem  occidere  ?  Absit  ;  quare  ergo  ante  omnia  ? 
Ne  surrepat  vobis  consuetudo  jurandi  ;  ut  te  adversus  consuetudinem  infensissimum  red- 
deret.'  —  Aug.  Serm.  28,  de  Verbis  Apostoli. 


JAS.  V.  12.]  UPON  THE  EPISTLE  OF  JAMES.  437 

az/-nXo7/a?,  '  an  end  of  strife/  Heb.  vi.  17.  In  the  Old  Testament,  in 
any  doubtful  case  which  could  not  be  otherwise  determined,  they  were 
1  to  accept  the  oath  of  the  Lord,'  Exod.  xxii.  11,  12.  The  command 
ment  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  Eom.  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  prohibi 
tion  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,1  that  it  '  was  a  sin  and  a  vanity,  M  TOV  Trarepa 
/cal  Troi^Triv  o\wv  uvaTpe^eiv,  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  Trpoirera)^  o^vveiv  irepl  TWV  Oe&v, 
u\\a  Kara  TWV  eTrirv^^avovTwv,  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  pre 
tences,  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 

1  Philo.  in  lib.  irepl  TU>V  tv  etSei  vbjjiuv. 


438  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  12. 

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,  quasst. 
1-3  :  Jacobus  ad  Portum  in  Kefut.  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  him 
self  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  per 
formance  ;  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  con 
stant  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  riva  ^  et?  vTroKpucriv 
Treo-rjre,  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,  VTTO  icplo-iv  Treo-T/re,  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 
takethhis  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 


JAS.  V.  13.]  UPON  THE  EPISTLE  OF  JAMES.  439 

against  the  Socinians  ;  so  the  Septuagint  render  it  ;  l  and  so  Aquila.2 
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.3  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  :  Mai.  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  f  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,  '  0  thou  afflicted.' 

Is  any  merry  ?  evOv^el  rk;  '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  evOvpelv. 

Let  him  sing  psalms.  —  In  the  original  there  is  but  one  word,  ^a\- 
XeVo),  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  ^aXXerco  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. 

Ols.  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. 


2  '  Efs  elicfj.'  —  Aquila. 
3  '  Non  peccare  metuuut  seel  ai'dere.  '  —  A  ug. 


440  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  13. 

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  con 
dition.  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  affec 
tion,  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.  Ivi.  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,1  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  condi 
tion  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  ad 
vantage  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  insiynis  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,  0  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, 
1  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 

1  Qu.  'taking  as  well  as  giving'  ?  -  ED. 


JAS.  V.  13.]  UPON  THE  EPISTLE  OF  JAMES.  441 

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. 
1.  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  thank 
ful  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.1  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  ordin 
ance  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  ques 
tioned.  Usually  the  devil  taketh  that  advantage  to  draw  men  of  a  pro 
bable  faith  to  atheism ; 2  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 

1  '  Qui  majores  terras  possident,  minores  census  solvunt.' — Parisiensis  de  Ingratis. 

2  'Non  exploratis  rationibus  traditionum,  probabilem  tantum  fidem  portant.'— Cypr. 


442  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  13. 

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'  liymnos  antelucanos, 
their  morning  songs  to  Christ  and  God,  as  a  usual  practice  in  their 
solemn  worship.  Justin  Martyr  saith,  quaest.  117,  ad  OrtJiodoxos, 
(!Tfjivov^  teal  TTpocrev^a^  TM  Qew  avairk^iro^v^  &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.1  But  that  which  I  am 
to  prove,  that  scriptural  psalms  may  be  sung,  and  I  shall,  e/c  Trepicrcrov, 
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 
linriteth  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,  "T^cravre^,  '  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 

1  '  Post  aquam  manualem  et  lumina,  ut  quisque  de  scripturis  vel  proprio  ingenio 
potest,  provocatur  in  medium  Deo  can  ere.' — Tertul.  in  ApoL,  cap.  29.  See  the  notes  of 
Pamelius  on  that  place. 


JAS.  Y.  13.]  UPON  THE  EPISTLE  OF  JAMES.  443 

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  inter 
preted  by  their  instructions,  the  case  will  be  clear.  In  Col.  iii.  16, 
and  Eph.  v.  19,  Paul  biddeth  us  '  speak  to  one  another,  ^aX/zot?  KOI 
VJAVOLS  /cal  wSat?  irvevfiarucal^  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,  belch 
ing  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  in- 


444  AN  EXPOSITION.  WITH  NOTES,  [JAS.  V.  13. 

creaseth  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  liymnis  el 
canticis  suavisonantis  ecdesice,  &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  cathe 
drals,  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  read 
ing  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 


JAS.  V.  14.]  UPON  THE  EPISTLE  OF  JAMES.  445 

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,  Eom.  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  reuion- 
stances  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  com 
monly  contain  matter  of  such  general  and  comprehensive  concern 
ment,  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  trans 
lations  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,  Kous,  Barton,  and  others.  Thus  I  have  showed 
how  many  ways  the  devil  seeketh  to  divert  men  from  this  comfortable 
ordinance.  1  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  sup- 
poseth  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 


446  AN  EXPOSITION,  WITH  NOTES,  [JAS.  Y.  14. 

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,  daOevel  rl?  Iv  vplv ;  '  is  any  weak,'  and 
'  without  strength? '  so  the  word  signifieth.  Sickness  is  often  expressed 
by  this  word  daOevels,  Mat.  x.  8 ;  rjadevrjcre,  he  was  sick  unto  death, 
Phil.  ii.  26,  27 ;  in  the  next  verse  the  apostle  changeth  the  word,  the 
prayer  of  faith  shall  save  fcd^vovra,  '  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  occa 
sion,  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,  7rpo(7Ka\ea-do-6a). — 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,  ol  Trpecr- 
fivrepoi,  '  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,  f  elder  men/  and  'elder  women.'  Aretius 
saith  such  are  here  understood,  any  ancient  and  discreet  Christians 
in  the  vicinage; l  but  that  is  a  private  opinion  without  ground;  the 
apostle  saith,  TT pccrfivrepovs  TT)?  eicicKecrias,  '  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,  rot)? 
Trpea-pvrepovs,  '  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 

1 '  JState  seniores  in  quavis  vicinia  aut  societate  fidelium.' — Aret.  in  locum. 


JAS.  V.  14.]  UPON  THE  EPISTLE  OF  JAMES.  447 

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  eV  avrov  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/  pray 
ing  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  ob 
ject  was  in  his  sight,  then  it  is  said,  *  Jesus  prayed,'  John  xi.  41. 

Anointing  him  witli  oil. — There  is  but  one  place  more  in  the  scrip 
tures  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  heal 
ing  ;  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  instru 
ment,  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  ridicu 
lous  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  moieAve,  sanctum  chrisma,smd  thrice  moie,Ave,  sanctum  balsa- 
mum.  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 


448  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  14. 

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  ex 
treme  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  pre 
vent  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  with 
out  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  lay 
ing  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  mil- 


JAS.  V.  14.]  UPON  THE  EPISTLE  OF  JAMES.  449 

aculous  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    was1  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  recuparatcc,  et  quod  apostoli  nullos  ungue- 
rent  nisi  a  morbo  liberates — 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  Mile- 
turn,  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,2 
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,  JEJvodice  pro 
curator  em,  qui  eumper  oleum  aliquando  curaverat,  et  in  palatio  suo 

1  Qu.  '  was  npt '  ?— ED.  2  Tertul.  ad  Scapular. 

VOL.  IV.  2  F 


450  AN  EXPOSITION,  WITH  NOTES,        [JAS.  V.  14. 

liabuit  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 
Martyr ologies,  on  the  Calends  of  December,  there  is  mention  made  of 
one  Proculus,  a  priest  near  Kome,  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,  JEgidius 
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  prceparatus,  <&c.  To  propose  these  things  is  to 
confute  them  ;  for  the  most  ignorant  cannot  but  see  the  great  differ 
ence  between  a  miracle  and  a  sacrament,  curing  the  body  and  the  expul 
sion  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  o-K&wfy  ev  o-dp/u,  '  a 


JAS.  V.  14.]  UPON  THE  EPISTLE  OF  JAMES.  451 

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  Cyprian1  among  the  fathers  ;  the  word  aaOtveia,  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  pre 
vailing  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  recom 
pense  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  extremes  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 

1  '  Corporis  gravia,  et  multa  tormenta  intelligit.' — Cypi'ian. 


452  AN  EXPOSITION,  WITH  NOTES,  [JAS.  Y.  14, 

the  sick  must  call  for  the  elders.  Truly  sometimes  I  have  been  afraid 
to  prostitute  the  comforts  of  Christianity  to  persons  sottishly  neglect 
ing  their  own  souls.  I  confess  sometimes,  where  we  know  our  com 
pany  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.  Ixv.  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 

Erayers  of  prophets  have  a  special  efficacy.  So  God  saith  to  Abime- 
ich  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  ;  there 
fore  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  worky 
and  needeth  many  shoulders  ;  the  diversity  of  gifts  for  prayer  and  dis 
course  seerneth  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  confirma 
tion,  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 ; 


JAS.  V.  15.]  UPON  THE  EPISTLE  OF  JAMES.  453 

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  witli  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  sweet 
ness  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  for 
given  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  cere 
monial  ;  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  jsee  unbelief  _did 
ponere  obicem,  let  and  hinder  our  Saviour's  operation :  Mark  vi.  5, 
'  He  could  do  no  mighty  work/  &c. 


454  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  15. 

Shall  save  the  sick,  creocret,  save. — He  speaketh  of  a  corporal  infir 
mity,  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,  l^epel. — 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,'  /cal 
tfyeipev  avrrjv,  '  lift  her  up/  or  '  raised  her  up.'  So  Mat.  viii.  15,  r^yepd^ 
KOI  Siy/covei,  '  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  hypo- 
thetically  ?  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  primi 
tive  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,  0  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. 

06s.  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/ 


JAS.  V.  15.]  UPON  THE  EPISTLE  OF  JAMES.  455 

&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,  '  0 
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  there 
fore  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  with 
out  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  sick 
ness  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 


456  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  16. 

there  happened  so  many  possessions  in  Christ's  time ;  so  the  curing 
of  blindness,  the  giving  of  spiritual  sight,  and  taking  away  of  sick 
nesses,  the  pardoning  of  sins.  Well,  then,  if  sin  be  the  cause  of  sick 
ness,  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  consump 
tion,  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  dispen 
sations  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  a- 
lire  by  their  own  riot  and  surguedry,  &c.  ? 

Obs.  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.'  0  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 ;  there 
fore  first  sue  out  your  pardon ;  that  is  proper  physic  which  worketh 
upon  the  cause.  David  saith,  Ps.  ciii.  4,  '  Bless  the  Lord,  who  for- 
giveth  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  ovv  '  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 


JAS.  V.  16.]  UPON  THE  EPISTLE  OF  JAMES.  457 

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  trans 
gression,'  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  pcenitentiam,  etpostea  indulgen- 
tiam — 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  toncheth  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  an- 
swereth  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  mes 
senger,  '  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  there- 


458  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  16. 

fore  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,  e^ojjioKo^eiaOe  aXXrjXo^. — 
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.1  Others  apply  it  to  injuries  ;  as  the  sick  person  must  recon 
cile  himself  to  God  that  he  may  recover,  so  to  his  neighbour  whom  he 
hath  wronged  or  offended.  ButTrapcwrraytaTa,  faults,  are  of  a  larger  sig 
nification  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  repent 
ance.  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^Q.,  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. 2 
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  <f>bpnd 
Svo-pdo-Ta/cra,  those  insupportable  burdens  which  neither  we  nor  our 
fathers  were  able  to  bear.  In  short,  this  scrupulous  enumeration  is 

1  '  Non  hie  est  sermo  de  confessions  sacramentali ;  sacramentalis  enim  confessio  non 
fit  invicem  ;  sed  sacerdotibus  tantum.' — Cajetan,  sic  et  alii  citati  a  Lorino  et  Paezio  in 
locum. 

2  '  Scire  volunt  secreta  domus,  atque  inde  tiraeri.' — Juvenal. 


JAS.  V.  16.]  UPON  THE  EPISTLE  OF  JAMES.  459 

nothing  else  but  a  rack  to  the  conscience,  invented  and  exercised  with 
out  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  hun 
dred  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. 1  Besides,  it  is  profane,  as  appeareth  by  the  filthy 
and  immodest  questions  enjoined  to  be  put  by  the  confessarius,  men 
tioned  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  extraor 
dinary  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  arid  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  bap 
tized  of  him,  confessing  their  sins.'  So  also  the  apostles,  in  receiving 
members  into  the  church,  required  the  profession  of  faith  and  repent 
ance,  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  impos 
sible.  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  '  Re 
buke  open  sinners  in  the  face  of  all/  1  Tim.  v.  20,  which  Aquinas  re- 
ferreth  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 

1  '  Hscresis  est  crimen  quod  nee  confessio  celat.' 


460  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  16. 

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  neigh 
bour,  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  ac 
cept  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  our 
selves  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  par 
ticular  case,  and  are  thereby  moved  to  the  more  pity  and  commis 
eration  ;  as  beggars,  to  move  the  more,  will  not  only  represent  their 
general  want,  but  uncover  their  sores.  Verily  it  is  a  fault  in  Chris 
tians  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  evi 
denced  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, 
1  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  arid  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  gene- 


JAS.  V.  16.]  UPON  THE  EPISTLE  OF  JAMES.  461 

ral  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  con 
flict  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,  Kom.  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  par 
ticular  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  employ 
ment  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 !  Kom.  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,  Fee  soli.  Single  prayers 
are  like  the  single  hairs  of  Samson ;  but  the  prayers  of  the  congre 
gation  like  the  whole  bush.  Therefore  you  should,  in  Tertullian's 
phrase,  quasi  manufactd,  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  chil 
dren  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  clelighteth  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 ; 


462  AN  EXPOSITION,  WITH  NOTES,  [JAS.  Y.  16. 

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  im- 
plieth  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.7  I  observe  hence : — 

Obs.  2.  That  sin  is  the  soul's  sickness.  There  are  many  fair  resem 
blances.  (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  par 
ticular  between  the  kinds  of  sin,  and  the  kinds  of  sickness.  Original 
sin  is  like  the  leprosy  of  ISTaaman,  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  conse 
quents  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 


JAS.  V.  16.]  UPON  THE  EPISTLE  OF  JAMES.  463 

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  availetli  much. 
— This  is  added  by  way  of  encouragement.  In  this  sentence  there 
are  three  things: — (1.)  The  qualification  of  the  prayer,  fervent,  effec 
tual.  (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,  Sevja-is  evepyou}jL€vr).  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  evepyrjs,  but 
evepryovfievr) ;  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  evepyov/Aevoi,.  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  ex 
cited  ;  and  so  implieth  both  the  efficacy  and  influence  of  the  Holy 
Ghost,  and  the  force  and  vehemencyof  an  earnest  spirit  and  affection. 
The  word  will  yield  us  two  notes  :— 

01)s.  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  avaifieiav,  '  impudence/  It 
is  said,  Acts  xxvi.  7,  that  the  tribes  served  God  instantly,  Iv 
efcrevela  ;  the  word  signifieth  to  the  utmost  of  their  strength.  Under 
the  law,  the  sweet  perfumes  in  the  censers  were  burnt  before  they 
ascended.1  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  ardor  e  orare  possem— 
would  to  God  I  could  always  pray  with  a  like  ardour,  for  then  I  had 
always  this  answer,  fiat  quod  veils — 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  kicchen, 
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  signi 
fieth  a  prayer  wrought  and  driven  with  much  force  and  vehemency. 

1  To  this  Solomon  alludethwhen  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. 


4G4  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  16. 

It  is  said  of  the  apostles,  Acts  i.  14,  '  They  continued  in  prayer  and 
supplication ;'  in  the  original,  ijcrav  irpoa-Kaprepovvre^.  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,  availeih  much.  He  doth  not  tell 
you  how  much ;  you  will  find  that  upon  trial  and  experience. 
Observe : — 


JAS.  Y.  17.]  UPON  THE  EPISTLE  OF  JAMES.  465 

Obs.  That  prayers  rightly  managed  cannot  want  effect.  This  is 
the  means  which  God  hath  consecrated  for  receiving  the  highest  bless 
ings.  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  sub 
ject  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.1  Nay,  he  indenteth  with  Moses,  and  offereth  him  composi 
tion  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.  Certinly  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.  Ellas  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  etc  TreptacroO,  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  ;  o^oioiraO^,  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 

1  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. 
VOL.  IV.  2  G 


466  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  17. 

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,  '  opoio- 
7ra#e£9,  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  w^as  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,  Trpocrevxfj  Trpocr^v^aro,  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  Se^crt?  evep^ov^evr],  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  con- 
veniency  between  the  forms  of  expression  and  the  things  expressed, 
therefore  Aquinas's  note  is  not  altogether  arniss,  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  scrip 
ture  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, 
1  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 


JAS.  V.  17.]  UPON  THE  EPISTLE  OF  JAMES.  467 

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  Ahah, 
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  con 
ceive  is  that  proposed  by  Abulensis,  and  since  embraced  and  im 
proved  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.1 
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.  Con 
stancy  and  continuance  in  sin  would  deny  them  saints,  and  an  unin 
terrupted  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 

1  '  Omnis  sanguis  concolor.' — Petracha. 


468  AN  EXPOSITION,  WITH  NOTES,  [JAS.  Y.  17. 

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  revela 
tions,'  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  dis 
ciples  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  arid  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,  in 
debted  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  ; 1  at  first,  when  God  taketh  us  to  mercy,  we 
are  like  other  men  ;  was  not  Esau  Jacob's  brother  ?  Mai.  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 ; 2  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 

/     *•  (  Ov  Tdireivofipoo'iji'T}  fj,6vov  dXX'  evyvtouoativr).' — Chrysosiom,  in  locum. 
2  'Non  aliud  in  Jacobo  dilexit,  quam  suam  misericordiam. ' — August. 


JAS.  V.  17.]  UPON  THE  EPISTLE  OF  JAMES.  4G9 

mercy  on  whom  he  will  have  mercy ;  if  thou  dost  excel,  who  hath  made 
thee  to  differ  ? 

Obs.  6.  Where  the  heart  is  upright,  onr  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,  arid  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  m,ay  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 :  Bom.  viii.  26,  '  We  pray,  and  the  Spirit  makcth  interces 
sion  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  ; 1  many  work  themselves  into  a  great  heat  and  vehe- 
mency  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.2 

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  despitef ully 
use  us ;  so  we  learn  of  the  great  author  of  our  profession,  '  he  was 
numbered  among  transgressors,  and  he  made  intercession  for  trans 
gressors/  Isa.  liii.  12.  It  is  a  prophecy  of  that  prayer  which  Christ 
uttered  upon  the  cross  for  his  persecutors,  '  Father,  forgive  them,  for 

1 '  Quibus  arteriis  opus  est,  si  pro  sono  audiantur.' — Tertul.  de  Orat.  Dom. 
3  ('Avdpa<ri$  TOV  vov  irpbs  rbv  debv.' — Damascen.  Orthod.  Fid.,  lib.  iii. 


470  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  18. 

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  per 
sonal  wrongs  ;  but  in  public  cases,  wherein  divine  or  human  right  is 
interverted  and  disturbed,  we  may  desire  God  to  relieve  oppressed  in 
nocence,  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  unseason 
able  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  pro 
vidence  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.  3*7,  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  testi 
monies  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. 


JAS.  V.  18.J  UPON  THE  EPISTLE  OF  JAMES.  471 

He  prayed  again ;  that  is,  in  another  strain,  not  by  way  of  impre 
cation,  but  supplication,  which  last  is'  recorded  in  the  word,  1  Kings 
xviii.  42,  '  He  cast  himself  upon  the  earth,  arid  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  irereiva 
ovpavov,  '  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. 

06s.  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  itlius  allaturce  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  back 
wards  thus  many  degrees  when  Hezekiah  prayed,  Isa.  xxxviii.  8.  It 


472  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  19X  20. 

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. 
]SFay,  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  subordina 
tion  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  Icnow  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,  7r\ai>rjOrj  CLTTO  -n}?  aX^^e/a?. — 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 


JAS.  V.  19,  20.]        UPON  THE  EPISTLE  OF  JAMES.  473 

truth  of  the  gospel ; '  and  the  apostle  John  speaketh  often  of  '  walking 
in  the  truth ; ' x  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,  yLyvwcr/ceTa). — Some  read  yiyvwa-Kere,  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  endea 
vours. 

ShaU  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  salva 
tion.  Words  proper  to  the  supreme  cause  are  often  ascribed  to  the 
instrument.  So  Horn.  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  con 
verted,  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  con 
tribute  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  render 
ing  the  sense  of  this  phrase.  Brugensis  applieth  it  to  the  person  con 
verting,  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  mul 
titude  of  sins/  Which  place,  together  with  this,  he  applieth  to  the 
merit  of  charity  before  God.  But  to  this  I  reply — (1.)  That  the  doc 
trine  itself  is  false.  Charity  is  indeed  a  sign  and  argument  of  the  for 
giveness  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  rea 
sons  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 

1  That  the  gospel  is  eminently  called  truth,  see  Grotius  in  locum. 


474  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  19,  20. 

person,  but  of  the  person  to  whom  charity  is  exercised.  For  that  sen 
tence  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  sold,  and  then  sliall  cover,  &c.  There 
fore  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  instru 
ments,  by  our  admonitions,  we  reclaim  the  erroneous  person,  and  bring 
him  to  repentance.  And  mark,  it  is  said,  '  a  multitude  of  sins,5  for 
two  reasons  : — (1.)  To  take  off  discouragement.  Though  they  be  very 
bad,  neglect  not  to  admonish  and  reclaim  them.  Seasonable  admoni 
tion  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,  '  Bre 
thren,  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.1  It  is  true, 
they  may  die  in  a  lesser  error,  such  as  is  consistent  with  faith  and  sal 
vation,  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  catch 
ing,  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  sal 
vation  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  conversa- 


1  It  is  said,  Job  xii.  16,  'The  deceiver  and  the  deceived  are  his.'     He  ordereth  the 
persons  who  shall  deceive,  and  who  be  deceived. 


JAS.  V.  19,  20.]         UPON  THE  EPISTLE  OF  JAMES.  475 

tion,  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  Trapo^weiv,  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, 
Kev.  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,  re 
proach,  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  defilethmany  ;  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.  An- 
dronicus  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  inde 
finite,  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 


476  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  19,  20. 

private  Christians  not  only  may,  but  must  keep  up  a  Christian  com 
munion  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  expe 
riences  ;  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 ;  there 
fore  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  argu- 


JAS.  Y.  19,  20.]         UPON  THE  EPISTLE  OF  JAMES.  477 

merit  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 ;  yvyvcoa-KeTO),  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,  Eom.  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  qucefcrnicata 
est  a  Deo  casta  esse  non  pvtest,1  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  flesh  2  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  avve^oi  OeoO,  '  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  abun 
dantly  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 

1  Aug.  adversus  Julian.,  lib.  iv.  2  Qu.  '  soul '? — ED. 


478  AN  EXPOSITION,  WITH  NOTES,  [JAS.  V.  19,  20. 

honour  of  the  supreme  cause  is  put  upon  the  instrument,  the  instru 
ment  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 
Idumrea  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  know 
ledge,  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/rom  death.  Errors  are  mortal  and  deadly  to 
the  spirit.  The  wages  of  every  sin  is  death,  especially  of  sin  counte 
nanced  by  error,  for  then  there  is  a  conspiracy  of  the  whole  soul 
against  God.  The  apostle  Peter  calleth  heresies  a/peVet?  aTrwXe/a?, 
'damnable  heresies/  or,  as  it  is  in  the. original,  'heresies  of  destruc 
tion.'  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 


JAS.  V.  19,  20.]        UPON  THE  EPISTLE  OF  JAMES.  479 

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  Barlasus,  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/  Johnxiv.  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  ;  Acosta1 
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  erepoStSao-- 
KaXelv,  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.  Circum 
cision  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,  relucta- 
tion  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  incon 
sistent  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  I 
but  be  the  error  never  so  small,  the  danger  is  great  in  walking  against 

1  '  Vix  satis  mirari  possum  quid  prseceptoribus  quibusdam  scholasticis,  viris  certe 
gravibus  nostri  saeculi,  in  mentem  venerit,  ut  mine  quoque  temporis,  post  tarn  diu  reve- 
latum  Christum,  sine  Christi  notitia  salutem  cuiquam  seternam  contingere  posse  confir- 
ment.' — Acosta,  de  Procuranda  Indorum  Salute,  lib.  v.  cap.  3. 


480  AN  EXPOSITION,  WITH  NOTES,  [t)AS.  V.  19,  20. 

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/  Kom.  xiv.  22,  yet  not  in  times  of  public  contest, 
and  when  we  are  solemnly  called  to  give  witness  to  truths  ;  and  there 
fore  be  not  deceived  with  that  pretence  that  there  may  be  salvation  in 
that  way  which  you  practise.  As  one1  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  pro 
vided  that  we  may  be  saved  ?  (5.)  Gross  negligence,  or  not  taking 
pains  to  know  better,  is  equivalent  to  reluctation  or  standing  out 
against  light2  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  will 
ingly  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  com 
fort  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  ex 
crement  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,  arid  '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  feel 
ing  of  our  consciences.  We  dread  them,  and  God  will  set  them  at 

1  Despaigne's  New  Observations  on  the  Creed. 

2  *  Crassa  negligentia  dolus  est.' — Regula  Juristarum. 


JAS.  V.  19,  20.]         UPON  THE  EPISTLE  OF  JAMES.  481 

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  par 
doned  are  as  if  they  were  never  committed.  Men  forgive,  but  not 
easily  forget;  if  the  wound  be  cured,  the  scar  remaineth.  But  God 
accept'eth  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,'  Horn.  v.  16  ;  and  it  is  said,  Isa.  Iv.  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  crea 
tures  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  hun 
dred  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,  0  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. 


VOL.  TV.