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           Title: The Complete Works of Thomas Manton, D.D. Vol. IV
      Creator(s): Manton, Thomas (1620-1677)
     Print Basis: London: James Nisbet & Co. (1871)
   CCEL Subjects: All
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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.
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CONTENTS.

   PAGE

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
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                            A PRACTICAL COMMENTARY,

    OR

                            AN EXPOSITION WITH NOTES

    ON THE

                               EPISTLE OF JAMES.

   VOL. IV.
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THE EPISTLE DEDICATORY.

   To the Honourable Colonel Alexander Popham, a Member of Parliament.

   SIR, Dedications, though often abused to a vain flattery, are of
   ancient use, and may be of great profit. The custom is the less to be
   disparaged, because we find it hallowed by the practice of one of the
   penmen of the Holy Scriptures, St Luke, in his Gospel and the Acts,
   Luke i. 3, Acts i. 3, both which he inscribeth to Theophilus, a person
   not only eminent in religion, but dignified with birth and place; [1]
   which hath been imitated by the holy men of God in all ages; their aim
   in such inscriptions being, partly to signify their thankfulness for
   favours received in this public and spiritual way of return; partly to
   oblige persons eminent by the respects of the church, and by the honour
   of their name, to commend their labours to public acceptance; partly by
   an innocent guile to bring them under a greater obligation in the
   profession and practice of the truths of religion. It is usual in
   scripture to ascribe a testimony, producible at the day of judgment, to
   the more notable circumstances and accidents of human life; as to the
   rust of hoarded money, James v. 3; to the solemn publications of the
   gospel, the dust of the apostles, feet, Matt. x. And so, I remember, in
   the primitive times, when grown persons were baptized, they were wont
   to leave a stole and white garment in the vestry of the church for a
   testimony and witness. Wherefore, when one Elpidophorus had revolted
   from the faith, the deacon of the church came and told him, `O
   Elpidophorus, I will keep this stole as a monument against thee to all
   eternity., And truly books, being public monuments, are much of this
   nature, a testimony likely to be produced in the day of judgment, not
   only against the author, but the persons to whom they are inscribed, in
   case, on either side, there be any defection in judgment or manners
   from the truths therein professed; for they being consigned to their
   respect and patronage, they are drawn into a fellowship of the
   obligation.

   Sir there are many reasons why I should prefix your name to this work
   ,Besides the general relation you have to the place where, [2] by the
   blessing of God, I have enjoyed a quiet and successful ministry and
   service in the word for these seven years, I have good cause to
   remember your frequent attendance upon these lectures and countenancing
   of religion, whilst the Lord continued your abode amongst us; your
   private respect to my person; your often repairing those breaches which
   at any time were made in my estate by the hand of violence: for all
   which, if the Lord would make me an instrument, by the present
   exercises, of promoting your spiritual welfare, or warming your heart
   into any raisedness of zeal and religious eminency, that by your
   example others may be provoked to the emulation of the like virtue, I
   shall have my aim and the fruit of my prayers. By this inscription the
   book is become not only mine but yours; you own the truths to which I
   have witnessed, and it will be sad for our account in the day of the
   Lord, if, after such a solemn profession, you or I should be found in a
   carnal and unregenerate condition.

   Good sir, make it your work to honour him that hath advanced you. Those
   differences of high and low, rich and poor, are only calculated for the
   present world, and cannot outlive time. In the grave, at the day of
   judgment, and in heaven, there are no such distinctions. The grave
   taketh away all civil differences; skulls wear no wreaths and marks of
   honour: Job iii. 19, ,The small and the great are there, and the
   servant is free from his master.` So at the day of judgment: ,I saw the
   dead, both great and small, stand before the Lord,` Rev. xx. 12. None
   can be exempted from trial at Christ`s bar. When civil differences
   vanish, moral take place. The distinction then is good and bad, not
   great and small. Oh, sir, then you will see that there is no birth like
   that to be born again of the Spirit, no tenure like an interest in the
   covenant, no estate like the inheritance of the saints in light, no
   magistracy like that whereby we sit at Christ`s right hand, judging
   angels and men, 1 Cor. vi. 2, 3. How will the faces of great men gather
   blackness, that now flourish in the pomp and splendour of an outward
   estate, but then shall become the scorn of God, and saints, and angels!
   And those holy ones of God shall come forth and say, ,Lo, this is the
   man that made not God his strength, but trusted in the abundance of his
   riches, and strengthened himself in his wickedness!` Ps. lii. 7. Ah!
   sir, wealth and power are of no use in that day, unless it be to
   aggravate and increase judgment. Many that are now despicable, so
   obscure that they are lost in the tale and count of the world, shall
   then be taken into the arms of Christ; he will not be ashamed to
   confess them man by man before his Father, Luke xii. 8--;Father, this
   is one of mine. Oh! it is sweet to hear such an acknowledgment out of
   Christ's own mouth. So also in heaven there are none poor. All the
   vessels of glory are filled up. If there be any difference in the
   degree, the foundation of it is laid in grace, not greatness.

   Sir, you will find in this epistle that men of your rank and quality
   are liable to great corruptions; [3] they soon grow proud, sensual,
   oppressive, worldly, stubborn against the word: ,I went to the great
   men, but they had altogether broken the yoke,` Jer. v. 5. To a
   spiritual eye, the condition is no way desirable but as it giveth
   fairer advantages of public usefulness and a more diffusive charity.
   Greatness hath nothing greater than a heart to be willing, and a power
   to be able to do good. [4] 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. [5] 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.
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   [1] So much I conceive is intimated in that form of address, kra'tiste
   Theo'phile, a term which is wont to be given to persons of honour, as
   Acts xxiv. 3, kra'tiste Phe'lix, and Acts xxvi. 25, kra'tiste Pheste,
   in both places we render noble. And so by Justin Martyr to Diognetus,
   to whom he giveth an account of the Christian religion, kra'tiste
   Dio'gnete. (Just. Mart. Epist. ad Diog.)

   [2] Stoke-Newington.

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

   [4] "Nihil habet fortuna magna majus quam ut possit, et natura bona
   melius quam ut velit, benefacere quamplurimis."--Tullius, Orat. pro
   Rege Deiotaro.

   [5] "Tri'a e'stin en hois diaphe'ron e'stin o Theo's, aidi'oteti zo'es,
   periousi'a duna'meos, kai` me` dialei'pein eupoiein tou`s
   anthro'pous,"--Themistius.
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AN ADVERTISEMENT TO THE READER.

   GOOD READER,--It is usual with those that publish books, to premise
   somewhat by way of excuse and acknowledgment of the unworthiness of
   what they publish; which, setting aside the modest sense that every man
   should have of his own endeavours, seemeth not to be without crime; if
   it be unworthy, the excuse will not make it better or more passable;
   for this is to adventure upon a crime against conviction, and (if we
   may allude to a matter so weighty) is somewhat like Pilate's case, who
   washed his hands, and yet condemned Christ. Usually such professions
   are but counterfeit; and that praise which men seem to neglect, or beat
   back at the first hop, they readily take at next rebound, which
   certainly is a vain and wicked artifice in divine matters; for besides
   the hypocrisy, there is a disparagement done to the precious truths
   which they publish, whilst they would seem to weaken the esteem of
   them, that they may the more plausibly promote their own honour: the
   best that can be said is, that every man in public would appear in a
   better dress than common infirmity will allow; and to this work we come
   not out of choice, but constraint. For my own part (though I know
   apologies of this nature are little credited), I can freely profess
   that I had no itch to appear in public, as conceiving my gifts fitter
   for private edification; and being humbled with the constant burthen of
   four times a week preaching, what could I do? And if I had a mind to
   divulge my labours, some will wonder that I made choice of this
   subject, which was conceived in my very youth, and without the least
   aim of any further publication than to the auditory that then attended
   upon it. But it being an entire piece, and being persuaded by the
   renewed importunity of many gracious ministers and Christians that it
   might conduce somewhat to public benefit, I was willing to be deaf to
   all considerations of my own credit and fame. Wherein is that to be
   accounted of, so one poor soul receive comfort and profit? The Epistle
   of Jude was with this licensed to the press. But being wearied with
   this and the constant returns of my other employment, and hearing that
   another learned brother [6] intendeth to publish his elaborate
   meditations on that epistle I shall confine my thoughts to that privacy
   to which I had intended these, had they not been thus publicly drawn
   forth. The matter herein delivered, will, I conceive, be found holy and
   useful. If any expression should be found that savoureth not of true
   piety, or suiteth not with reverence to God, charity to men, or zeal of
   good works, I do, from my soul, wish it expunged, and shall upon
   conviction take the next occasion to retract it. I know some are
   prejudiced against endeavours of this kind, as if nothing could be said
   but what hath been said already. For my part, I pretend to nothing
   novel, and though no other things can be said, yet they may be more
   explained, and with more liveliness of phrase and expression, every
   truth receiving some savour from the vessel through which it passeth;
   and yet I may speak it without arrogance, some arguments thou wilt find
   improved for thy further edification; and therefore I suppose (though
   there be now some glut) this book may crowd forth in the throng of
   comments. I confess I have made use of those that have formerly written
   upon this epistle, and upon others, instigation, that the work might be
   more complete, more than I at first intended; and yet (I hope) I cannot
   be said to boast in another man's line of things made ready to our
   hand,` 2 Cor. x. 16. For thy direction in this work, I do entreat thee
   to compare the notes with the exposition, especially if thou dost at
   any time stick at the genuineness of any point. Well, then, so often
   repeated, is the usual note of the use or practical inference. If the
   style seem too curt and abrupt, know that I sometimes reserved myself
   for a sudden inculcation and enlargement. For the great controversy of
   justification, I have handled it as largely as the epistle would give
   leave, and the state of the auditory would bear. Had I been aware of
   some controversies grown since amongst us, I should have said more;
   yet, take it altogether, enough is said as to my sense, and for
   vindicating this epistle. If some passages be again repeated, which I
   suppose will seldom fall out, impute it to the multitude of my
   employment. I never saw the work altogether, and my thoughts being
   scattered to so many subjects throughout the week, I could not always
   so distinctly remember what I had written. In short, if thou receivest
   any benefit, return me but the relief of thy prayers for an increase of
   abilities, and a faithful use of them to the Lord's glory, and I shall
   be abundantly recompensed.
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   [6] Mr Jenkins.
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PROLEGOMENA,

    OR,

  A PREFACE WHEREIN, BESIDES AN EXPLICATION OF THE TITLE,
  SEVERAL NECESSARY PRELIMINARY QUESTIONS
  ARE HANDLED AND DISCUSSED.

   I INTEND, by the assistance of God's Holy Spirit, in the weekly returns
   of this lecture, to handle the Epistle of James. It is full of useful
   and practical matter. I have the rather chosen this scripture that it
   may be an allay to those comforts which, in another exercise, I have
   endeavoured to draw out of the 53d of Isaiah. I would, at the same
   time, carry on the doctrine both of faith and manners, and show you
   your duties together with your encouragements, lest, with Ephraim, you
   should only love to tread out the corn, and refuse to break the clods,
   Hosea x. 11. We are all apt to divorce comfort from duty, and to
   content ourselves with a `barren and unfruitful knowledge, of Jesus
   Christ, 2 Peter i. 8; as if all that he required of the world were only
   a few naked, cold, and inactive apprehensions of his merit, and all
   things were so done for us, that nothing remained to be done by us.
   This is the wretched conceit of many in the present age, and therefore,
   either they abuse the sweetness of grace to looseness, or the power of
   it to laziness. Christ's merit and the Spirit's efficacy are the
   commonplaces from whence they draw all the defences and excuses of
   their own wantonness and idleness. It is true God hath opened an
   excellent treasure in the church to defray the debts of humble sinners,
   and to bear the expenses of the saints to heaven; but there is nothing
   allowed to wanton prodigals, who spend freely and sin lavishly upon the
   mere account of the riches of grace; as in your charitable bequests,
   when you leave moneys in the way of a stock, it is to encourage men in
   an honest calling, not to feed riot and excess. Who ever left a sum for
   drunkards, or a stock to be employed in dicing and gaming? Again, I
   confess, whatever grace doth, it doth freely; we have grace for grace,`
   [7] John i. 16; that is, grace for grace's sake. But there is a
   difference between merit and means; a schoolmaster may teach a child
   gratis, freely, and yet he must take pains to get his learning. And
   there is a difference between causality and order. Mercy is never
   obtained but in the use of means; wisdom's dole is dispensed at
   wisdom's gate, Prov. viii. 34. But the use of means doth not oblige God
   to give mercy; there are conditions which only show the way of grace`s
   working. Again, I grant that closing with Christ is an excellent duty,
   and of the highest importance in religion. But in Christ there are no
   dead and sapless branches; faith is not an idle grace; wherever it is,
   it fructifieth in good works. To evince all this to you, I have chosen
   to explain this epistle. The apostle wrote it upon the same reason, to
   wit, to prevent or check their misprisions who cried up naked
   apprehensions for faith, and a barren profession for true religion.
   Such unrelenting lumps of sin and lust were there even in the primitive
   times, gilded with the specious name of Christians.

   The epistle in our translation beareth title thus, The Epistle General
   of James; in the Greek, Iako'bou tou aposto'lou epistole`
   katholike`--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:--Kai` ta kata` Iako'bon,
   hou e pro'te ton epistolon ton onomazome'non katholikon einai le'getai,
   iste'on os notheu'etai me`n; ou polloi goun ton pa'lai autes
   emnemo'neusan, os oude` tes legome'nes Iouda, mi'as kai` autes ou'ses
   ton legome'non katholikon; o'mos d' i'smen kai` tau'tas meta` ton
   loi'pon en plei'stais ekklesi'ais, &c.; [8] that is, ,And these things
   concerning James, whose epistle that is reported to be, which is the
   first among the epistles called universal; [9] 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, [10] is
   this:--Jacobus unam tantum scripsit epistolam, quae et ipsa ab alio
   quodam sub ejus nomine edita esse asseritur, licet paullatim tempore
   procedente obtinuerit auctoritatem; that is, ,James wrote but one
   epistle, which is also said to be put forth by another in his name,
   though by little and little in process of time it gained authority in
   the church.` These are the clauses which first begat a doubt of this
   epistle, but without reason--these two authors reporting the sense of
   others rather than their own; and if any part of scripture should be
   laid aside because some have questioned it, the devil would soon obtain
   his purpose. One time or another the greatest part of it hath been
   impeached by men of a wicked and unsober wit, who, when they could not
   pervert the rule to gratify their purposes, reflected a scorn and
   contempt upon it. Now it would exceedingly furnish the triumphs of hell
   if we should think their private cavils to be warrant sufficient to
   weaken our faith, and besides disadvantage the church by the loss of a
   most considerable part of the canon; for the case doth not only concern
   this epistle, but divers others, as the Second of Peter, the Second and
   Third Epistles of John, the Book of the Revelation, the last chapter of
   Mark, [11] some passages in the 22d of Luke, [12] the beginning of the
   8th of John, [13] some passages in the 5th chapter of the First Epistle
   of John. Where would profaneness stay? and, if this liberty should be
   allowed, the flood of atheism stop its course? But, besides all this,
   why should a few private testimonies prejudice the general consent of
   the church, which hath transmitted this epistle to us, together with
   other parts of the New Testament? For if we go to external testimony,
   there is no reason but the greater number should carry it. It were easy
   to instance in councils and fathers, who by an unanimous suffrage have
   commended this epistle to the faith and reverence of the church. Those
   canons which commonly go under the name of the apostles [14] (though I
   build not much upon that testimony) decreed it to be received for
   scripture; so the Council of Laodicea, can. 59; so of Milevis, cap. 7;
   so the third Council of Carthage, cap. 47; of Orange, cap. 25;
   Concilium Cabilonense, cap. 33; of Toledo, cap. 3. So for the consent
   of the most ancient fathers, [15] by whom it is quoted as scripture, as
   by Ignatius, Epist. ad Ephesios, &c. You may see Brochmand, in Prolog.
   Epist. Jacob, and Iodocus Coccius, his `Thesaurus Theologicus, tom.,
   i., lib. 6, art. 23; read also Dr Rainold's `De Libris Apocryphis, tom.
   i., praelect. 4, &c. Out of all which you may see what authority it had
   among the ancients. Of late, I confess, it hath found harder measure
   Cajetan and Erasmus show little respect to it; Luther plainly rejecteth
   it; and for the incivility and rudeness of his expression in calling it
   stramineam epistolam, as it cannot be denied, [16] so it is not to be
   excused. Luther himself seemeth to retract it, speaking of it elsewhere
   with more reverence: Epistolam hanc, quamvis rejectam a veteribus, pro
   utili tamen et non contemnenda habeo, vel ob hanc causam quod nihil
   planè humanae doctrinae offerat, ut legem Dei fortiter urgeat; verum ut
   meam de illa sententiam candide promam extra praejudicium, existimo
   nullius esse apostoli (Luther Praef. Epist. Jacob.); that is, `This
   epistle, though not owned by many of the ancients, I judge to be full
   of profitable and precious matter, it offering no doctrine of a human
   invention, strongly urging the law of God; yet, in my opinion (which I
   would speak without prejudice), it seemeth not to be written by any
   apostle;, which was the error and failing of this holy and eminent
   servant of God; and therein he is followed by others of his own
   profession, Osiander, Camerarius, Bugenhag, &c., and Althamerus, whose
   blasphemies are recorded by Grotius in his `Rivetian Apol. Discuss., p.
   170, and by him unworthily urged to reflect a scorn upon our churches.
   Concerning this Andreas Althamerus, see learned Rivet's reply, in his
   dia'lusis (Grot. Discuss., p. 480). However, Luther is herein deserted
   by the modern Lutherans, who allow this epistle in the canon, as is
   plain by the writings of Hunnius, Montrer, Gerhard, Walther, &c.
   Brochmand, a learned Lutheran, and Bishop of Zealand, in Denmark, hath
   written a worthy comment upon this epistle, to whom (though I received
   him late, and when the work was in a good progress) I have been
   beholden for some help in this exposition, especially in the critical
   explication of some Greek words, and most of the quotations out of the
   Socinian pamphlets, and for whom I acknowledge myself indebted to the
   courtesy of that learned and worthy gentleman, Colonel Edward Leigh, to
   whose faithfulness and industry the church of God oweth so much.

   The reasons which moved Luther to reject this epistle shall be answered
   in their proper places. By his own testimony, cited before, it
   containeth nothing repugnant to other scriptures, and it savoureth of
   the genius of the gospel, as well as other writings of the apostles;
   and though he seemeth to make little mention of Christ and the gospel,
   yet, if you consider it more thoroughly, you will find many passages
   looking that way. The Epistle of Paul to Philemon hath been hitherto
   reputed canonical, yet it treateth not of the merits and death of
   Christ. I confess the style which the apostle useth is more rousing,
   much of the epistle concerning the carnal Hebrews, as well as those
   that had taken upon themselves the profession of Christ; in short, it
   hath a force upon the conscience, and is not only delivered by the
   church, but sealed up to our use and comfort by the Holy Ghost, as
   other scriptures are. It was written by an apostle, as other epistles
   taken into the canon, as the inscription showeth, and there is no
   reason why we should doubt of this title, more than of Paul's name
   before his epistles. It is true there were some spurious writings that
   carried the names of the apostles, as the `Acts of Andrew, the `Liturgy
   of St James, the `Canons of the Apostles, `Luke's History of the Acts
   of Paul and Tecla, `Mark's Life of Barnabas, the `Gospel of Paul;, but
   all these, by the just hand of God, had some mark of infamy impressed
   upon them, by the enforcement of matters false or ridiculous, or
   contrary to the truth of doctrine or history. But this epistle hath
   nothing contrary to the truth of religion, nor unbeseeming the gravity
   of it, and the majesty of other scriptures; therefore, upon the whole,
   we may pronounce that, it being represented to us with these
   advantages, it hath a just title to our respect and belief, and should
   be received in the church with the same esteem and reverence which we
   bear to other scriptures.

   II. Secondly, Concerning the subordinate author, James, there is some
   controversy about stating the right person, who he was. In the general,
   it is certain he was an apostle, no epistles but theirs being received
   into the rule of faith; and it is no prejudice that he styleth himself
   `the servant of the Lord, for so doth Paul often, as we shall prove
   anon in the explication of the first verse. But now, among the apostles
   there were two called by the name of James--James the son of Zebedee,
   and James the son of Alpheus. Many of the ancients indeed thought there
   were three of this name--Jacobus major, or of Zebedee; Jacobus minor,
   or of Alpheus; and James the brother of the Lord, called also
   Chobliham, [17] 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, [18] this
   latter James being the same with him of Alpheus; for plainly the
   brother of the Lord is reckoned among the apostles, Gal. i. 19; and
   called a pillar, Gal. ii. 9; and he is called the brother of the Lord,
   because he was in that family to which Christ was numbered. Some
   suppose his mother's sister's son, the son of Mary of Cleophas, who was
   sister to the Virgin. Now, Cleophas and Alpheus is all one, as a
   learned author supposeth, [19] though Junius contradicteth it (in
   Epist. Judae, sub initio); and Rabanus saith, after the death of
   Alpheus, she married Cleophas. But however it be, this James is the
   same, which is enough for our purpose. Well, then, there being two, to
   which of these is the epistle to be ascribed? The whole stream of
   antiquity carrieth it for the brother of the Lord, who, as I said, is
   the same with Jacobus minor, or the son of Alpheus; and with good
   reason, the son of Zebedee being long before beheaded by Herod, from
   the very beginning of the preaching of the gospel, Acts xii. 2. But
   this epistle must needs be of a later date, as alluding to some
   passages already written, and noting the degeneration of the church
   which was not so very presently. There are some few indeed of another
   judgment, as Flavius Dexter, Julius Toletanus, Didacus Dazor, and
   others cited by Eusebius Neirembergius, [20] a Spanish Jesuit, who also
   bringeth the authority of an ancient Gottish missal to this purpose,
   together with reasons to prove this to be the first New Testament
   scripture that was written, and all to devolve the honour of the
   epistle upon the Spanish saint, Jacobus major; which yet is contrary to
   the decree of the Trent Council, which ascribeth it to James the
   brother of the Lord. Well, then, James the Less is the person whom we
   have found to be the instrument which the Spirit of God made use of to
   convey this treasure to the church. Much may be said of him, but I
   shall contract all into a brief sum. He was by his private calling an
   husbandman, [21] by public office in the church an apostle, and
   especially called to the inspection of the church in and about
   Jerusalem, either because of his eminency and near relation to Christ,
   or for the great esteem he had gained among the Jews; and therefore,
   when the other apostles were going to and fro disseminating the word of
   life, James is often found at Jerusalem. (See Gal. i. 18, 19; Acts i.
   14, 21; and xv. &c.) For his temper, he was of an exact strictness,
   exceeding just; and therefore called Oblias, and James the Just; yea,
   so just, that Josephus maketh the violence offered to him to be one of
   the causes of the Jewish ruin. (Joseph. Antiq., lib. xx. cap. 16.) Of
   so great temperance, that he drank neither wine nor strong drink, and
   ate no flesh. So pious, that his knees were made like a camel's hoof by
   frequent prayer. His death happened six years before that of Peter,
   thirty-eight years before that of John, in the sixty-third year of
   Christ, if chronology be true. He died a martyr; they would have him
   persuade the people to abandon the doctrine of Christ, which, when he
   refused, and pressed the quite contrary, he was thrown down from a
   pinnacle of the temple, and his brains dashed out with a fuller's club,
   and so gave up the ghost. See these things set forth at large by
   Eusebius, lib. ii. cap. 23, et ibi citatos.

   III. Thirdly, For the time when this epistle was written, it cannot be
   exactly stated. It is placed first among the catholic epistles, either
   as first written, or first received into the canon, though in the
   ranking of it there be a variety. In the Greek Bibles it sustaineth the
   same place which we assign to it. Some think the Epistle of Peter was
   first written; but in so great an uncertainty who can determine
   anything? Certain we are, that it was written after the heresies were
   somewhat grown, and before Jerusalem drew to its end; for what St James
   threateneth, St Paul taketh notice of as accomplished, 1 Thes. ii. 16.
   Speaking of the people of the Jews, he saith, `Wrath is come upon them,
   eis to` te'los, to the uttermost;, which is denounced in chap. v. of
   our apostle. The critical reader, that would know more of the time and
   order of this epistle, I refer to Eusebius Neirembergius, lib. xi. De
   Origine Sacrae Scripturae, cap. 15.

   IV. Fourthly, The persons to whom he wrote are specified in the first
   verse `To the twelve tribes, &c., which we shall explain anon; let it
   suffice for the present, that he writeth chiefly to those among them
   that were gained to the faith of Christ, though there be many passages
   interspersed which do concern the unbelieving Jews. See chap. v. 1, and
   the reasons there alleged in the exposition.

   V. Fifthly, For the occasion, matter, and scope, you may take it thus:
   Certainly one great occasion was that which Austin [22] taketh notice
   of, to wit, the growth of that opinion in the apostles, days, that a
   bare, naked faith was enough to salvation, though good works were
   neglected. It is clear that some such thing was cried up by the school
   of Simon. Now, Samaria being nigh to Jerusalem, our apostle, whose
   inspection was mostly confined to those churches, might rather than
   others take notice of it. But this concerneth but a part of the
   epistle; the more general occasion was the great degeneration of faith
   and manners, and the growth of libertine doctrines, as about God's
   being the author of sin, the sufficiency of empty faith, and naked
   profession, &c. When the world was newly ploughed and sowed with the
   gospel, these tares came up together with the good corn. As also to
   comfort God's children against the violence of the persecutions then
   exercised upon them, and to awaken the men of his own nation out of
   their stupid security, judgments being even at the door, and they
   altogether senseless; therefore the whole epistle is fraught with
   excellent instructions how to bear afflictions, to hear the word, to
   mortify vile affections, to bridle the tongue, to conceive rightly of
   the nature of God, to adorn our profession with a good conversation,
   with meekness, and peace, and charity; finally, how to behave ourselves
   in the time of approaching misery. All these, and many other doctrines,
   are scattered throughout the epistle, so that you may see it is
   exceeding useful for these times.

   VI. Sixthly, Concerning the title catholic or general epistle, which is
   the title given all the seven latter epistles; I answer, in some copies
   it is kanonike`, canonical; but probably that is an error. Why then
   catholic? Many reasons are given. OEcumenius, and out of him Beza,
   thinketh it is because they were not inscribed to any particular nation
   or city, as Paul's are to Rome, Corinth, &c. But this holdeth not in
   all, some of John's being dedicated to private persons, to Gaius and
   the Elect Lady; and then there must be more than seven, that to the
   Hebrews being directed to the same persons to which Peter and James
   wrote theirs. Some say, because they contain universal doctrine, or the
   public treasure of the universal church; but that would seem to
   derogate from the other epistles, and to prefer these before them.
   Pareus thinketh they were merely called so by an inconsiderate custom;
   but most probably the reason is to vindicate their authenticity, and to
   distinguish them from the epistles of Barnabas, Ignatius, Clemens, and
   Polycarp, which, though ancient, never made up any part of the rule of
   faith, and so not derogate from the other epistles, [23] but to join
   these to them. These things premised, I come, by God's assistance, to
   handle the epistle itself.
     __________________________________________________________________

   [7] charin anti` cha'ritos, id est, non pro ullo merito, sed ex me a
   bonitate, quod alibi distinctius enunciat apostolus, charismata kata
   ten charin.--Rom. xii. 6 (Grot. in locum).

   [8] Euseb., lib. ii. Hist. Eccles., c. 23.

   [9] So Dr Hamner rendereth that clause, iste'on me`n os notheu'etai.

   [10] Hieron. in Catal. Eccles. Script.

   [11] See Hieron., Quest. 3, ad Hedibium et Euthymium.

   [12] Sextus Senensis Bibl. sanct., lib. i. c. 23, 24.

   [13] Hieron. adversus Pelag., lib. ii.

   [14] See Caranza, his Summa Conciliorum, p .7.

   [15] Eusebius himself differenceth it from those that are plainly
   spurious--lib. iii. Eccles. Hist., c. 25.

   [16] Doctor Whitaker denyeth it, as not finding it in his works; but it
   is generally granted that this was Luther's expression, it being found
   in his German Bibles printed 1528. The words recorded by Brochman are
   these:--Epistola Jacobi vere straminea epistola est, collata cum
   Evangelio Johanniw et ejus Epistola prima, et cum Epistolis Paulinis,
   imprimis quae ad Romanos, Galatas, Ephesios scriptae sunt; nec enim
   genium indolemque habet evangelicam. So in his Comment, on Genesis, in
   c. 22, he saith, Facessant de medio adversarii, cum suo Jacobo, quem
   toties nobis objiciunt.

   [17] Which is rendered by Clemens, perioke` tou la'ou en dikaiosu'ne by
   Epiphanius,teichos tou la'ou.

   [18] And no more are reckoned by Clemens and Eusebius, yea, by the
   scripture, among the apostles. See Mat. x. 2, 3, and Mark iii. 17, 18.

   [19] Herbert Thorndike, `Of the Primitive Government of the Church, pp.
   11-13, who discusseth this matter at large, and with satisfaction.

   [20] Eusebius Neirembergius de Origene Sacrae Scripturae, lib. xi. cap.
   15-19.

   [21] Clemens, lib. ii. Constit. Apostol., cap. 63.

   [22] `Excitata fuit tempore apostolorum opinio, sufficere solam fidem
   ad salutem obtinendam, si vel maxime bona opera negligerentur, contra
   quam opinionem Apostolicae Epistolae Petri, Johannis, Jacobi, Judae,
   maxime dirigunt intentionem, ut vehementer adstruant fidem sine
   operibus nihil prodesse.,--Aug. Lib. de fide et Operibus.

   [23] `Ecclesia vetus has epistolas canonicas et catholicas appellavit,
   non ut aliis quidquam adimeret, sed ut has illis contra nonnullorum
   sententias adjungeret.,--Junius in Judam, p. 10.
     __________________________________________________________________

                            AN EXPOSITION WITH NOTES

    UPON THE

                               EPISTLE OF JAMES.

CHAPTER I.

   James, a servant of God, and of the Lord Jesus Christ, to the twelve
   tribes which are scattered abroad, greeting.--James I. 1.

   JAMES, there were two of this name, the son of Zebedee, and the son of
   Alpheus; the latter is the author of this epistle, as in the prefatory
   discourse on the title more fully appeareth.

   A servant of God.--The word doulos 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 doulos; and this great apostle thinketh it an
   honour to be doulos, the servant of God. The lowest ministry and office
   about God is honourable.

   But why not apostle? Grotius supposeth the reason to be because neither
   James the son of Zebedee, nor James of Alpheus, was the author of this
   epistle, but some third James; not an apostle, but president of the
   presbytery at Jerusalem; but that we have disproved in the preface. I
   answer, therefore: He mentioneth not his apostleship--1. Because there
   was no need, he being eminent in the opinion and repute of the
   churches; therefore Paul saith, he was accounted a pillar and main
   column of the Christian faith, Gal. ii. 9. Paul, whose apostleship was
   enviously questioned, avoucheth it often. 2. Paul himself doth not in
   every epistle call himself an apostle. Some times his style is, `Paul,
   a prisoner of Jesus Christ, Philem. 1; sometimes, `Paul, a servant of
   Christ, Phil. i. 1; sometimes nothing but his name Paul is prefixed, as
   in 1 Thes. i. 1, and 2 Thes. i. 1.

   It followeth, and of the Lord Jesus Christ. Some take both these
   clauses in a conjoined sense, as applied to the same person, and read
   it thus: A servant of Jesus Christ who is God and Lord; as indeed this
   was one of the places urged by the Greek fathers for the God head of
   Christ against the Arians. But our reading, which disjoineth the
   clauses, is to be preferred, as being least strained, and more suitable
   to the apostolic inscriptions; neither is the dignity of Christ hereby
   impaired, he being proposed as an object of equal honour with the
   Father; and as the Father is Lord, as well as Jesus Christ, so Jesus
   Christ is God as well as the Father. Well, then, James is not only
   God's servant by the right of creation and providence, but Christ's
   servant by the right of redemption; yea, especially deputed by Christ
   as Lord, that is, as mediator and head of the church, to do him service
   in the way of an apostle; and I suppose there is some special reason of
   this disjunction, `a servant of God and of Christ, to show his
   countrymen that, in serving Christ, he served the God of his fathers,
   as Paul pleaded, Acts xxvi. 6, 7, that, in standing for Christ, he did
   but stand for `the hope of the promise made unto the fathers, unto
   which promise the twelve tribes, serving God day and night, hope to
   come.,

   It followeth in the text, to the twelve tribes; that is, to the Jews
   and people of Israel, chiefly those converted to the faith of Christ;
   to these James writeth, as the `minister of the circumcision, Gal. ii.
   9. And he writeth not in Hebrew, their own tongue, but in Greek, as
   being the language then most in use, as the apostle Paul writeth to the
   Romans in the same tongue, and not in the Latin.

   Which are scattered abroad; in the original, tais en te diaspora, to
   those which are in or of the dispersion. But what scattering or
   dispersion is here intended? I answer, (1.) Either that which was
   occasioned by their ancient captivities, and the frequent changes of
   nations, for so there were some Jews that still lived abroad, supposed
   to be intended in that expression, John vii. 35, `Will he go to the
   dispersed among the Gentiles?, Or (2.) More lately by the persecution
   spoken of in the 8th of the Acts. Or (3.) By the hatred of Claudius,
   who commanded all the Jews to depart from Rome, Acts xviii. 2. And it
   is probable that the like was done in other great cities. The Jews, and
   amongst them the Christians, being every where cast out, as John out of
   Ephesus, and others out of Alexandria. Or (4.) Some voluntary
   dispersion, the Hebrews living here and there among the Gentiles a
   little before the declension and ruin of their state, some in Cilicia,
   some in Pontus, &c. Thus the apostle Peter writeth, 1 Peter i. 1, `To
   the strangers scattered throughout Pontus, Cappadocia, Asia, and
   Bithynia.,

   Chairein, greeting.--An usual salutation, but not so frequent in
   scripture. Cajetan thinketh it profane and paganish, and therefore
   questioneth the epistle, but unworthily. We find the same salutation
   sometimes used in holy writ, as to the Virgin Mary, Luke i. 28: chaire
   (the same word that is used here), `Hail, thou that art highly
   favoured., So Acts xv. 23: `The apostles, and elders, and brethren,
   send (chairein) greeting to the brethren which are of the Gentiles.,
   Usually it is `grace, mercy, and peace, but sometimes `greeting.,

   Observations out of this verse are these:--

   Obs. 1. From that, James a servant of God, he was Christ's near kinsman
   according to the flesh, and, therefore, by a Hebraism called `The
   brother of the Lord, Gal. i. 19, not properly and strictly, as Joseph's
   son, which yet was the opinion of some of the ancients [24] by a former
   marriage, but his cousin. Well, then, `James, the Lord's kinsman,
   calleth himself `the Lord's servant:, the note is, that inward
   privileges are the best and most honourable, and spiritual kin is to be
   preferred before carnal. Mary was happier, gestando Christum corde quam
   utero--in having Christ in her heart rather than her womb; and James in
   being Christ's servant, than his brother. Hear Christ himself speaking
   to this point, Mat. xii. 47-49: `When one told him, Behold, thy mother
   and thy brethren stand without desiring to speak with thee., Christ
   answered. `Who is my mother, and who are my brethren? And he stretched
   forth his hand to his disciples, and said, Behold my mother and my
   brethren; for whosoever shall do the will of my Father which is in
   heaven, the same is my brother, sister, and mother., The truest
   relation to Christ is founded in grace, and we are far happier in
   receiving him by faith, than in touching him by blood; and he that
   endeavours to do his will may be as sure of Christ's love and esteem,
   as if he were linked to him by the nearest outward relations.

   Obs. 2. It is no dishonour to the highest to be Christ's servant.
   James, whom Paul calleth `a pillar, calleth himself `a servant of
   Christ;, and David, a king, saith, Ps. lxxxiv. 10, `I had rather be a
   doorkeeper in the house of my God, than dwell in the tents of
   wickedness., The office of the Nethinims, or doorkeepers in the temple,
   was the lowest; and therefore, when the question was proposed what they
   should do with the Levites that had warped from God to idols, God
   saith, `They shall bear their iniquity;, that is, they shall be
   degraded, and employed in the lowest offices and minis tries of the
   temple, which was to be porters and doorkeepers (see Ezek. xliv.
   10-13): yet saith David, `I had rather be a doorkeeper;, carnal honour
   and greatness is nothing to this. Paul was `an Hebrew of the Hebrews,
   Phil. iii. 5; that is, of an ancient Hebrew race and extraction, there
   being, to the memory of man, no proselyte in his family or among his
   ancestors, which was accounted a very great honour by that nation; yet,
   saith Paul, I count all sku'bala, dung and dog's meat, in comparison of
   an interest in Christ, Phil. iii. 8.

   Obs. 3. The highest in repute and office in the church yet are still
   but servants: `James, a servant;, 2 Cor. iv. 1, `Let a man account of
   us as of ministers of Christ., The sin of Corinth was man-worship, in
   giving an excess of honour and respect to those teachers whom they
   admired, setting them up as heads of factions, and giving up their
   faith to their dictates. The apostle seeketh to reclaim them from that
   error, by showing that they are not masters, but ministers: give them
   the honour of a minister and steward, but not that dependence which is
   due to the master only. See 2 Cor. i. 24: `We have not dominion over
   your faith, but are helpers of your joy., We are not to prescribe
   articles of faith, but explain them. So the apostle Peter bids the
   elders not to behave themselves as `lords over God's heritage, 1 Peter
   v. 3; not to master it over their consciences. Our work is mere
   service, and we can but persuade; Christ must impose upon the
   conscience. It is Christ's own advice to his disciples in Mat. xxiii.
   10: `Be not ye called masters, for one is your master, even Christ.,
   All the authority and success of our teaching is from our Lord. We can
   prescribe nothing as necessary to be believed or done which is not
   according to his will or word. In short, we come not in our own name,
   and must not act with respect to our own ends; we are servants.

   Obs. 4. A servant of God, and of Jesus Christ.--In all services we must
   honour the Father, and the Son also: John v. 23, `God will have all to
   honour the Son as they honour the Father;, that is, God will be
   honoured and worshipped only in Christ: John xiv. 1, `Ye believe in
   God, believe also in me., Believing is the highest worship and respect
   of the creature; you must give it to the Son, to the second person as
   mediator, as well as to the Father. Do Duties so as you may honour
   Christ in them; and so--

   First, Look for their acceptance in Christ. Oh! it would be sad if we
   were only to look to God the Father in duties. Adam hid himself, and
   durst not come into the presence of God, till the promise of Christ.
   The hypocrites cried, Isa. xxxiii. 14, `Who shall dwell with consuming
   fire?, Guilt can form no other thought of God by looking upon him out
   of Christ; we can see nothing but majesty armed with wrath and power.
   But now it is said, Eph. iii. 12, that `in Christ we have access with
   boldness and confidence;, for in him those attributes, which are in
   themselves terrible, become sweet and comfortable; as water, which is
   salt in the ocean, being strained through the earth, becometh sweet in
   the rivers; that in God which, out of Christ, striketh terror into the
   soul, in Christ begets a confidence.

   Secondly, Look for your assistance from him. You serve God in
   Christ:--[1.] When you serve God through Christ: Phil. iv. 13, `I can
   do all things, through Christ that strengtheneth me., When your own
   hands are in God's work, your eyes must be to Christ's hands for
   support in it: Ps. cxxiii. 2, `As the eyes of servants look to the
   hands of their masters, &c.; you must go about God's work with his own
   tools.

   [2.] When ye have an eye to the concernments of Jesus Christ in all
   your service of God, 2 Cor. v. 15. We must `live to him that died for
   us;, not only to God in general, but to him, to God that died for us.
   You must see how you advance his kingdom, propagate his truth, further
   the glory of Christ as mediator.

   [3.] When all is done for Christ's sake. In Christ God hath a new claim
   in you, and ye are bought with his blood, that ye may be his servants.
   Under the law the great argument to obedience was God's sovereignty:
   Thus and thus ye shall do, `I am the Lord;, as in Lev. xix. 37, and
   other places. Now the argument is gratitude, God's love, God's love in
   Christ: `The love of Christ constraineth us, 2 Cor. v. 14. The apostle
   often persuades by that motive--Be God's servants for Christ's sake.

   Obs. 5. To the twelve tribes which are scattered abroad.--God looks
   after his afflicted servants: he moveth James to write to the scattered
   tribes: the care of heaven flourisheth towards you when you wither. A
   man would have thought these had been driven away from God's care, when
   they had been driven away from the sanctuary. Ezek. xi. 16, `Thus saith
   the Lord, though I have cast them far off among the heathen, and have
   scattered them among the countries, yet will I be to them as a little
   sanctuary in the places where they come., Though they wanted the
   temple, yet God would be a little sanctuary. He looks after them, to
   watch their spirits, that he may apply seasonable comforts; and to
   watch their adversaries, to prevent them with seasonable providences.
   He looketh after them to watch the seasons of deliverance, `that he may
   gather her that was driven out, Micah iv. 6, and make up `his jewels,
   Mal. iii. 17, that seemed to be carelessly scattered and lost.

   Obs. 6. God's own people may be dispersed, and driven from their
   countries and habitations. God hath his outcasts: he saith to Moab,
   `Pity my outcasts, Isa. xvi. 4. And the church complains, `Our in
   heritance is turned to strangers, Lam. v. 2. Christ himself had not
   where to lay his head; and the apostle tells us of some `of whom the
   world was not worthy, that `they wandered in deserts, and mountains,
   and woods, and caves, Mark, they wandered in the woods (it is
   Chrysostom's note) alla` kai` ekei` o'ntes e'pheugon-- [25] the
   retirement and privacy of the wilderness did not yield them a quiet and
   safe abode. So in Acts viii. 4, we read of the primitive believers,
   that `they were scattered abroad everywhere., Many of the children of
   God in these times have been driven from their dwellings; but you see
   we have no reason to think the case strange.

   Obs. 7. To the twelve tribes which are scattered abroad.--There was
   something more in their scattering than ordinary: they were a people
   whom God for a long time had kept together under the wings of
   providence. That which is notable in their scattering is:--

   1. The severity of God's justice; the twelve tribes are scattered--his
   own people. It is ill resting on any privileges, when God's Israel may
   be made strangers. Israel was all for liberty; therefore God saith, `I
   will feed them as a lamb in a large place, Hosea iv. 16. God would give
   them liberty and room enough. As a lamb out of the fold goeth up and
   down bleating in the forest or wilderness, without comfort and
   companion, in the midst of wolves and the beasts of the desert liberty
   enough, but danger enough!--so God would cast them out of the fold, and
   they should live a Jew here and a Jew there, thinly scattered and
   dispersed throughout the countries, among a people whose language they
   understood not, and as a lamb in the midst of the beasts of prey. Oh!
   consider the severity of God's justice; certainly it is a great sin
   that maketh a loving father cast a child out of doors. Sin is always
   driving away and casting out; it drove the angels out of heaven, Adam
   out of paradise, and Cain out of the church, Gen. iv. 12, 16, and the
   children of God out of their dwellings: Jer. ix. 19, `Our dwellings
   have cast us out., Your houses will be weary of you when you dishonour
   God in them, and you will be driven from those comforts which you abuse
   to excess; riot doth but make way for rapine. You shall see in the 6th
   of Amos, when they were at ease in Sion, they would prostitute David's
   music to their sportiveness and common banquets: Amos vi. 5, `They
   invent to themselves instruments of music like David., But for this God
   threateneth to scatter them, and to remove them from their houses of
   luxury and pleasure. And when they were driven to the land of a
   stranger, they were served in their own kind; the Babylonians would
   have temple-music: Ps. cxxxvii. 3, `Now let us have one of your Hebrew
   songs:, nothing but a holy song would serve their profane sport. And so
   in all such like cases, when we are weary of God in our houses and
   families, our houses are weary of us. David's house was out of order,
   and then he was forced to fly from it, 2 Sam. xv. Oh! then, when you
   walk in the midst of your comforts, your stately dwellings and houses
   of pomp and pleasure, be not of Nebuchadnezzar's spirit, when he walked
   in the palace of Babylon, and said, Dan. iv. 30, `Is not this great
   Babel, which I have built?,--pride grew upon him by the sight of his
   comforts; not of the spirit of those Jews who, when they dwelt within
   ceiled houses, cried, `The time to build the Lord's house is not come,
   Hag. i. 1,2. They were well, and at ease, and therefore neglected
   God;--but of David's spirit, who, when he went into his stately palace,
   serious thoughts and purposes of honouring God arose within his spirit:
   2 Sam. vii. 2, `Shall I dwell in a house of cedar, and the ark of God
   dwell within curtains?, Observe the different workings of their
   spirits. Nebuchadnezzar, walking in his palace, groweth proud: `Is not
   this great Babel, which I have built?, The Jews, in their ceiled
   houses, grow careless: `The time to build the Lord's house is not
   come., David, in his curious house of cedar, groweth religious: What
   have I done for the ark of God, who hath done so much for me? Well,
   then, honour God in your houses, lest you become the burdens of them,
   and they spue you out. The twelve tribes were scattered.

   2. The infallibility of his truth; they were punished `as their
   congregation had heard;, as the prophet speaketh, Hosea vii. 11, 12. In
   judicial dispensations, it is good to observe not only God's justice,
   but God's truth. No calamity befell Israel but what was in the letter
   foretold in the books of Moses; a man might have written their history
   out of the threatenings of the law. See Lev. xxvi. 33: `If ye walk
   contrary unto me, I will scatter you among the heathens, and will draw
   a sword after you., The like is threatened in Deut. xxviii. 64: `And
   the Lord shall scatter you from one end of the earth unto another among
   all the people., And you see how suitable the event was to the
   prophecy; and therefore I conceive James useth this expression of `the
   twelve tribes, when that distinction was antiquated, and the tribes
   much confounded, to show that they, who were once twelve flourishing
   tribes, were now, by the accomplishment of that prophecy, sadly
   scattered and mingled among the nations.

   3. The tenderness of his love to the believers among them; he hath a
   James for the Christians of the scattered tribes, In the severest ways
   of his justice he doth not forget his own, and he hath special
   consolations for them when they lie under the common judgment. When
   other Jews were banished, John, amongst the rest, was banished out of
   Ephesus into Patmos, a barren, miserable rock or island; but there he
   had those high revelations, Rev. i. 9. Well, then, wherever you are,
   you are near to God; he is a God at hand, and a God afar off:^ when you
   lose your dwelling, you do not lose your interest in Christ; and you
   are everywhere at home, but there where you are strangers to God.

   Ver. 2. My brethren, count it all joy when you fall into divers
   temptations.

   My brethren.--A usual compellation in the scriptures, and very frequent
   in this epistle, partly because of the manner of the Jews, who were
   wont to call all of their nation brethren, and partly because of the
   manner of the ancient Christians, [26] 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. Pasan, all is thus used in the
   writings of the apostles, as in 1 Tim. i. 15, pases apodoches axios,
   `worthy of all acceptation, that is, of chief acceptation.

   When ye fall, hotan peripesete.--The word signifies such troubles as
   come upon us unawares, as sudden things do most discompose the mind.
   But however, says the apostle, `when ye fall, and are suddenly
   circumvented, yet you must look upon it as a trial and matter of great
   joy; for though it seemeth a chance to us, yet it falleth under the
   ordination of God.

   Divers.--The Jewish nation was infamous, and generally hated,
   especially the Christian Jews, who, besides the scorn of the heathen,
   were exercised with sundry injuries, rapines, and spoils from their own
   brethren, and people of their own nation, as appeareth by the Epistle
   of Peter, who wrote to the same persons that our apostle doth; and also
   speaketh of `divers or manifold temptations, 1 Peter i. 6. And again by
   the Epistle to the Hebrews, written also to these dispersed tribes: see
   Heb. x. 34, `Ye took joyfully the spoiling of your goods, that is, by
   the fury of the multitude and base people, against whom the Christians
   could have no right.

   Temptations.--So he calleth afflictions, which to believers are of that
   use and habitude.

   The observations are:--

   Obs. 1. My brethren.--Christians are linked to one another in the bond
   of brotherhood. It was an ancient use, as I showed before, for
   Christians of the same communion to call one another brothers and
   sisters, which gave occasion of scorn to the heathen then. Quod fratres
   nos vocamus, infamant, saith Tertullian; and it is still made matter of
   reproach: what scoff more usual than that of holy brethren? If we will
   not keep up the title, yet the affection which becomes the relation
   should not cease. The term hinteth duty to all sorts of Christians;
   meekness to those that excel in gifts or office, that they may be not
   stately and disdainful to the meanest in the body of Christ--it is
   Christ's own argument, `Ye are brethren, Mat. xxiii. 8: and it also
   suggesteth love, and mutual amity. Who should love more than those that
   are united in the same head and hope? Eodem sanguine Christi glutinati,
   as Augustine said of himself and his friend Alipius; that is, cemented
   with the same blood of Christ. We are all travelling homeward, and
   expect to meet in the same heaven: it would be sad that brethren should
   `fall out by the way, Gen. xlv. 24. It was once said, Aspice, ut se
   mutuo diligunt Christiani!--See how the Christians love one another!
   (Tertul. in Apol. cap. 39.) But alas! now we may say, See how they hate
   one another!

   Obs. 2. From that count it, miseries are sweet or bitter according as
   we will reckon of them. Seneca said, Levis est dolor si nihil opinio
   adjecerit--our grief lieth in our own opinion and apprehension of
   miseries. Spiritual things are worthy in themselves, other things
   depend upon our opinion and valuation of them. Well, then, it standeth
   us much upon to make a right judgment; therein lieth our misery or
   comfort; things are according as you will count them. That your
   judgments may be rectified in point of afflictions, take these rules.

   1. Do not judge by sense: Heb. xii. 11, `No affliction for the present
   seemeth joyous, but grievous, &c. Theophylact observeth, [27] that in
   this passage two words are emphatical, pros to paron and dokei, for the
   present and seemeth; for the present noteth the feeling and experience
   of sense, and seemeth the apprehension and dictate of it: sense can
   feel no joy in it, and sense will suggest nothing but bitterness and
   sorrow; but we are not to go by that count and reckoning. A Christian
   liveth above the world, because he doth not judge according to the
   world. Paul's scorn of all sublunary accidents arose from his spiritual
   judgment concerning them: Rom. viii. 18, `I reckon that the sufferings
   of this present world are not worthy to be compared with the joys that
   shall be revealed in us., Sense, that is altogether for present things,
   would judge quite otherwise; but saith the apostle, `I reckon, i.e.,
   reason by another manner of rule and account: so Heb. xi. 26, it is
   said, that `Moses esteemed the reproach of Christ better than the
   treasures of Egypt:, his choice, you see, was founded in his judgment
   and esteem.

   2. Judge by a supernatural light. Christ's eye-salve must clear your
   sight, or else you cannot make a right judgment: there is no proper and
   fit apprehension of things till you get within the veil, and see by the
   light of a sanctuary lamp: 1 Cor. ii. 11, `The things of God knoweth no
   man, but by the Spirit of God., He had said before, ver. 9, `Eye hath
   not seen, ear hath not heard, &c.; i.e., natural senses do not perceive
   the worth and price of spiritual privileges; for I suppose the apostle
   speaketh not there of the incapacity of our understandings to conceive
   of heavenly joys, but of the unsuitableness of spiritual objects to
   carnal senses. A man that hath no other light but reason and nature,
   cannot judge of those things; God's riddles are only open to those that
   plough with God's heifer: and it is by God's Spirit that we come to
   discern and esteem the things that are of God; which is the main drift
   of the apostle in that chapter. So David, Ps. xxxvi. 9, `In thy light
   we shall see light;, that is, by his Spirit we come to discern the
   brightness of glory or grace, and the nothingness of the world.

   3. Judge by supernatural grounds. Many times common grounds may help us
   to discern the lightness of our grief, yea, carnal grounds; your
   counting must be an holy counting. Those in the prophet said, `The
   bricks are fallen, but we will build with hewn stones, Isa. ix. 10. It
   is a misery, but we know how to remedy it; so many despise their
   troubles: we can repair and make up this loss again, or know how to
   deal well enough with this misery. All this is not `a right judgment,
   but `vain thoughts;, so the prophet calleth their carnal debates and
   reasonings: Jer. iv. 14, `How long shall vain thoughts lodge within
   thee?, that is, carnal shifts and contrivances, by which they despised
   the judgment, rather than improved it. True judging and counting always
   followeth some spiritual discourse and reasoning, and is the result of
   some principle of faith or patience; as thus, it is a misery, but God
   will turn it to our good. God's corrections are sharp, but we have
   strong corruptions to be mortified; we are called to great trials, but
   we may reckon upon great hopes, &c.

   Obs. 3. From that all joy; afflictions to God's people do not only
   minister occasion of patience, but great joy. The world hath no reason
   to think religion a black and gloomy way: as the apostle saith, `The
   weakness of Christ is stronger than the strength of men, 1 Cor. i. 25;
   so grace's worst is better than the world's best; `all joy, when in
   divers trials! A Christian is a bird that can sing in winter as well as
   in spring; he can live in the fire like Moses's bush; burn, and not be
   consumed; nay, leap in the fire. The counsel of the text is not a
   paradox, fitted only for notion and discourse, or some strain and reach
   of fancy; but an observation, built upon a common and known experience:
   this is the fashion and manner of believers, to rejoice in their
   trials. Thus Heb. x. 34, `Ye took the spoiling of your goods joy
   fully;, in the midst of rifling and plundering, and the incivilities of
   rude and violent men, they were joyful and cheerful. The apostle goeth
   one step higher: 2 Cor. vii. 4, `I am exceeding joyful in all our
   tribulation, Mark that huperperisseuomai te chara, I superabound or
   overflow in joy. Certainly a dejected spirit liveth much beneath the
   height of Christian privileges and principles. Paul in his worst estate
   felt an exuberancy of joy: `I am exceeding joyful;, nay, you shall see
   in another place he went higher yet: Rom. v. 3, `We glory in
   tribulations, kauchometha; it noteth the highest joy--joy with a
   boasting and exultation; such a ravishment as cannot be compressed.
   Certainly a Christian is the world's wonder, and there is nothing in
   their lives but what men will count strange; their whole course is a
   riddle, which the multitude understandeth not, 2 Cor. vi. 10: `As
   sorrowful, yet always rejoicing;, it is Paul's riddle, and may be every
   Christian's motto and symbol.

   Object. 1. But you will say, Doth not the scripture allow us a sense of
   our condition? How can we rejoice in that which is evil? Christ's soul
   was `heavy unto death.,

   Solut. I answer--1. Not barely in the evil of them; that is so far from
   being a fruit of grace, that it is against nature: there is a natural
   abhorrency of that which is painful, as we see in Christ himself: John
   xii. 27, `My soul is troubled; what shall I say? Father, save me from
   this hour, &c. As a private person, Christ would manifest the same
   affections that are in us, though as mediator, he freely chose death
   and sufferings; the mere evil is grievous. Besides, in the sufferings
   of Christ there was a concurrence of our guilt taken into his own
   person and of God's wrath; and it is a known rule, Coelestis ira quos
   premit miseros facit, humana nullos. No adversary but God can make us
   miserable; and it is his wrath that putteth a vinegar and gall into our
   sufferings, not man's.

   2. Their joy is from the happy effects, or consequents, or comforts,
   occasioned by their sufferings. I will name some.

   [1.] The honour done to us; that we are singled out to bear witness to
   the truths of Christ: `To you it is given to suffer, Phil. i. 29. It is
   a gift and an act of free-grace: to be called to such special service
   is an act of God's special favour, and so far from being a matter of
   discouragement, that it is a ground of thanksgiving: 1 Peter iv. 16,
   `If any man surfer as a Christian, let him glorify God in this behalf:,
   not accuse God by murmuring thoughts, but glorify him. This
   consideration had an influence upon the primitive saints and martyrs.
   It is said, Acts v. 41, that `they went away rejoicing that they were
   counted worthy to suffer for Christ: `in the original, hoti
   katexiothesan atimasthenai, 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. [28] Tertullian
   saith, The heathen's cruelty was the great bait and motive by which men
   were drawn into the Christian religion; [29] and Austin [30] reckoneth
   up all the methods of destruction by which the heathen sought to
   suppress the growth of Christianity, but still it grew the more; they
   were bound, butchered, racked, stoned, burned, but still they were
   multiplied. The church was at first founded in blood, and it thriveth
   best when it is moistened with blood; founded in the blood of Christ,
   and moistened or watered, as it were, with the blood of the martyrs.
   Well, then, they may rejoice in this, that religion is more propagated,
   and that their own death and sufferings do any way contribute to the
   life and nourishing of the church.

   [3.] Their own private and particular comforts. God hath consolations
   proper for martyrs, and his children under trials. [31] Let me name a
   few. Sometimes it is a greater presence of the word: 1 Thes. i. 6, `Ye
   received the word with much affliction, and joy in the Holy Ghost.,
   Great affliction! but the gospel will counterpoise all. Usually it is a
   clear evidence and sight of their gracious estate. The sun shineth many
   times when it raineth; and they have sweet glimpses of God's favour
   when their outward condition is most gloomy and sad: `When men revile
   you, and persecute you, rejoice, for yours is the kingdom of heaven,
   Mat. v. 10. God cleareth up their right and interest--yours. So also
   distinct hopes and thoughts of glory. Martyrs, in the act of suffering
   and troubles, have not only a sight of their interest, but a sight of
   the glory of their interest. There are some thoughts stirred up in them
   which come near to an ecstasy, a happy pre-union of their souls and
   their blessedness, and such a fore-enjoyment of heaven as giveth them a
   kind of dedolency in the midst of their trials and sufferings. Their
   minds are so wholly swallowed up with the things that are not seen,
   that they have little thought or sense of the things that are seen; as
   the apostle seemeth to intimate, 2 Cor. iv. 18. Again, they rejoice
   because of their speedy and swifter passage into glory. The enemies do
   them a courtesy to rid them out of a troublesome world. This made the
   ancient Christians to rejoice more when they were condemned than
   absolved; [32] to kiss the stake, and thank the executioner, because of
   their earnest desires to be with Christ. So Justin Martyr (Apol. 1,
   adversus Gentes), Gratias agimus quod a molestis dominis liberemur--we
   thank you for delivering us from hard taskmasters, that we may more
   sweetly enjoy the bosom of Jesus Christ.

   Object. 2. But some will say, My sufferings are not akin to martyrdom;
   they come not from the hand of men, but providence, and are for my own
   sins, not for Christ.

   Solut. I answer--It is true there is a difference between afflictions
   from the hand of God, and persecutions from the violence of men. God's
   hand is just, and guilt will make the soul less cheerful; but remember
   the apostle's word is divers trials; and sickness, death of friends,
   and such things as come from an immediate providence, are but trials to
   the children of God. In these afflictions there is required not only
   mourning and humbling, but a holy courage and confidence: Job v. 22,
   `At destruction and famine shalt thou laugh., There is a holy greatness
   of mind, and a joy that becometh the saddest providences. Faith should
   be above all that befalleth us; it is its proper work to make a
   believer triumph over every temporary accident. In ordinary crosses
   there are many reasons of laughing and joy; as the fellow-feeling of
   Christ; if you do not suffer for Christ, Christ suffereth in you, and
   with you. He is afflicted and touched with a sense of your afflictions.
   It is an error in believers to think that Christ is altogether
   unconcerned in their sorrows, unless they be endured for his name's
   sake, and that the comforts of the gospel are only applicable to
   martyrdom. Again, another ground of joy in ordinary crosses is, because
   in them we may have much experience of grace, of the love of God, and
   our own sincerity and patience; and that is ground of rejoicing: Rom.
   v. 3, `We rejoice in tribulation, knowing that tribulation worketh
   patience, and patience experience., The rule holdeth good in all kinds
   of tribulations or sufferings; they occasion sweet discoveries of God,
   and so are matter of joy. See also 2 Cor. xii. 9, 10, `I glory in
   infirmities, and `take pleasure in infirmities, that the power of
   Christ may rest upon me., They are happy occasions to discover more of
   God to us, to give us a greater sense and feeling of the power of
   grace; and so we may take pleasure m them. Lastly, all evils are alike
   to faith; and it would as much misbecome a Christian hope to be
   dejected with losses, as with violence or persecution. You should walk
   so that the world may know you can live above every condition, and that
   all evils are much beneath your hopes. Well, then, from all that hath
   been said we see that we should with the same cheerfulness suffer the
   will of Christ as we should suffer for the name of Christ.

   Obs. 4. From that, when ye fall, observe that evils are the better
   borne when they are undeserved and involuntary; that is, when we fall
   into them, rather than draw them upon ourselves. It was Tertullian's
   error to say that afflictions were to be sought and desired. The
   creature never knoweth when it is well; sometimes we question God's
   love, because we have no afflictions, and anon, because we have no
   thing but afflictions. In all these things we must refer ourselves to
   God's pleasure, not desire troubles, but bear them when he layeth them
   on us. Christ hath taught us to pray, `Lead us not into temptation;, it
   is but a fond presumption to cast ourselves upon it. Philastrius
   speaketh of some that would compel men to kill them out of an
   affectation of martyrdom; and so doth Theodoret. [33] This was a mad
   ambition, not a true zeal; and no less fond are they that seek out
   crosses and troubles in the world, rather than wait for them, or by
   their own violences and miscarriages draw just hatred upon themselves.
   Peter's rule is: `Let none of you suffer as an evil-doer, 1 Peter iv.
   15. We lose the comfort of our sufferings when there is guilt in them.

   Obs. 5. From that divers, God hath several ways wherewith to exercise
   his people. Divers miseries come one in the neck of another, as the
   lunatic in the gospel `fell sometimes in the water, sometimes in the
   fire;, so God changeth the dispensation, sometimes in this trouble,
   sometimes in that. Paul gives a catalogue of his dangers and
   sufferings: 2 Cor. xi. 24-28, `In perils of waters, in perils of
   robbers, in perils by mine own countrymen, in perils by the heathen, in
   perils in the wilderness, in perils in the city, in perils in the sea,
   in perils among false brethren., Crosses seldom come single. When God
   beginneth once to try, he useth divers ways of trial; and indeed there
   is great reason. Divers diseases must have divers remedies. Pride,
   envy, coveteousness, worldliness, wantonness, ambition, are not all
   cured by the same physic. Such an affliction pricks the bladder of
   pride, another checks our desires, that are apt to run out in the way
   of the world, &c. Do not murmur, then, if miseries come upon you, like
   waves, in a continual succession. Job's messengers came thick and close
   one after another, to tell of oxen, and house, and camels, and sons,
   and daughters, and all destroyed, Job i.; messenger upon messenger, and
   still with a sadder story. We have `divers lusts, Titus iii. 3, and,
   therefore, have need of `divers trials., In the 6th of the Revelations
   one horse cometh after another--the white, the pale, the black, the
   red. When the sluice is once opened, several judgments succeed in
   order. In the 4th of Amos, the prophet speaks of blasting, and mildew,
   and cleanness of teeth, pestilence, and war; all these judgments one
   after another. So Christ threatens Jerusalem with `wars and rumours of
   wars;, and addeth: `There shall be famine, and pestilences, and
   earthquakes in divers places, Mat. xxiv. 7. Oh! then, `Stand in awe,
   and sin not, Ps. iv. When the first brunt is over, you cannot say, `the
   bitterness of death is past;, other judgments will have their course
   and turn. And learn, too, from hence, that God hath several methods of
   trial--confiscation, banishment, poverty, infamy, reproach; some trials
   search us more than others. We must leave it to his wisdom to make
   choice. Will-suffering is as bad as will-worship.

   Obs. 6. From that word temptations, observe, that the afflictions of
   God's people are but trials. He calleth them not afflictions or
   persecutions, but `temptations, from the end for which God sendeth
   them. The same word is elsewhere used: 2 Peter ii. 9, `God knoweth how
   to deliver the godly out of temptation., Now affliction is called
   temptation, not in the vulgar sense, as temptation is put for an
   occasion or inducement to sin, but in its proper and native
   signification, as it is taken for trial and experience; and so we have
   it positively asserted that this is the end of God: Deut. viii. 16, `He
   fed thee with manna in the wilderness, to humble thee and prove thee,
   and do thee good at the latter end., The afflictions of the saints are
   not judgments, but corrections or trials--God's discipline to mortify
   sin, or his means to discover grace; to prove our faith, love,
   patience, sincerity, constancy, &c. Well, then, behave thyself as one
   under trial. Let nothing be discovered in thee but what is good and
   gracious. Men will do their best at their trial; oh! watch over
   yourselves with the more care that no impatience, vanity, murmuring, or
   worldliness of spirit may appear in you.

   Ver. 3. Knowing this, that the trial of your faith worketh patience.

   Here is the first argument to press them to joy in afflictions, taken
   partly from the nature, partly from the effect of them. The nature of
   them--they are a `trial of faith;, the effect or fruit of them--they
   beget or `work patience., Let us a little examine the words.

   Knowing.--It either implieth that they ought to know, as Paul saith
   elsewhere: 1 Thes. iv. 13, `I would not have you ignorant, brethren,
   concerning them that are asleep in the Lord, &c. So some suppose James
   speaketh as exhorting: Knowing, that is, I would have you know; or else
   it is a report; knowing, that is, ye do know, being taught by the
   Spirit and experience; or rather, lastly, it is a direction, in which
   the apostle acquainteth them with the way how the Spirit settleth a joy
   in the hearts of persecuted Christians, by a lively knowledge, or
   spiritual discourse, by acting their thoughts upon the nature and
   quality of their troubles; and so knowing is distinctly considering.

   That the trial of your faith.--Here is a new word used for afflictions;
   before it was peirasmois, temptations, which is more general. Here it
   is dokimion, trial, which noteth such a trial as tendeth to
   approbation. But here ariseth a doubt, because of the seeming
   contradiction between Paul and James. Paul saith, Rom. v. 4, that
   patience worketh dokime`n, trial or experience; and James seemeth to
   invert the order, saying, that dokimion, `trial or experience worketh
   patience., But I answer--(1.) There is a difference between the words:
   there it is dokime`; here, dokimion; and so fitly rendered there
   experience--here, trial. (2.) There Paul speaketh of the effect of
   suffering, experience of God's help, and the comforts of his Spirit,
   which work patience; here, of the suffering itself, which, from its use
   and ordination to believers, he calleth trial, because by it our faith
   and other graces are approved and tried.

   Of your faith; that is, either of your constancy in the profession of
   the faith, or else of faith the grace, which is the chief tiling
   exercised and approved in affliction.

   Worketh patience.--The original word is katergazetai, perfecteth
   patience. But this is a new paradox--how affliction or trial, which is
   the cause of all murmuring or impatience, should work patience!

   I answer--(1.) Some expound the proposition of a natural patience,
   which, indeed, is caused by the mere affliction; when we are used to
   them, they are the less grievous. Passions being blunted by continual
   exercise, grief becometh a delight. But I suppose this is not in the
   aim of the apostle; this is a stupidity, not a patience. (2.) Then, I
   suppose the meaning is, that our trials minister matter and occasion
   for patience. (3.) God's blessing must not be excluded. The work of the
   efficient is often given to the material cause, and trial is said to do
   that which God doth. By trial he sanctifieth afflictions to us, and
   then they are a means to beget patience. (4.) We must not forget the
   distinction between punishment and trial. The fruit of punishment is
   despair and murmuring, but of trial, patience and sweet submission. To
   the wicked every condition is a snare. They are corrupted by
   prosperity, and dejected by adversity; [34] 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. [35] So true is that of the
   psalmist: Ps. xi. 5, `The Lord trieth the righteous; but the wicked,
   and him that loveth violence, his soul hateth., Well, then, the sum of
   all is, that afflictions serve to examine and prove our faith, and, by
   the blessing of God, to bring forth the fruit of patience, as the quiet
   fruit of righteousness is ascribed to the rod, Heb. xii. 11, which is
   indeed the proper work of the Spirit. He saith, `The chastening
   yieldeth the peaceable fruit of righteousness to them that are
   exercised thereby;, as our apostle saith, `The trial worketh patience.,

   The notes are these:--

   Obs. 1. From that knowing, ignorance is the cause of sorrow. When we do
   not rightly discern of evils, we grieve for them. Our strength, as men,
   lieth in reason; as Christians, in spiritual discourse. Paul was
   instructed, Phil. iv. 11, and that made him walk with such an equal
   mind in unequal conditions. Solomon saith, Prov. xxiv. 5, `A wise man
   is strong, yea, a man of knowledge increaseth strength;, and he saith
   afterwards, ver. 10, `If thou faintest in affliction, thy strength is
   but small;, that is, thou hast but little prudence or knowledge. There
   lieth the weakness of our spirits. Children are scared with every
   trifle. Did we know what God is, and whereto his dealings tend, we
   should not faint. Well, then, labour for a right discerning. To help
   you, consider:--(1.) General knowledge will not serve the turn. The
   heathens had to gnoston, excellent notions concerning God in the
   general, Rom i. 19; but they were `vain in their imaginations, ver.
   21--en tois dialogi'smois, 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. [36] So
   Eliphaz chargeth it upon Job, that he was able to instruct and
   strengthen others, `But now it is come upon thee, and thou faintest; it
   toucheth thee, and thou art troubled, Job iv. 45. Therefore it must not
   only be a knowledge, but a prudence to make application of general
   truths, that in particular cases we may not be disturbed and
   discomposed. (2.) Our knowledge must be drawn out in actual thoughts
   and spiritual discourse. This bringeth in seasonable succour and relief
   to the soul, and therein lieth our strength. Observe it, and you shall
   always find that the Spirit worketh by seasonable thoughts. Christ had
   taught the apostles a great many comforts, and then he promiseth, John
   xiv. 26, `The Comforter shall come; kai` anamne'sei, and he shall bring
   all things to your remembrance which I shall say to you., That is the
   proper office of the Comforter, to come in with powerful and seasonable
   thoughts to the relief of the soul. The apostle ascribeth their
   fainting to `forgetting the consolation, Heb. xii. 5. Nay, observe it
   generally throughout the word--our strength in duties or afflictions is
   made to lie in our distinct and actual thoughts. Would we mortify
   corruptions? It is done by a present acting of the thoughts, or by
   spiritual discourse; therefore the apostle saith, Rom. vi. 6, `Knowing
   this, that our old man is crucified with him;, so would we bear
   afflictions cheerfully. See Heb. x. 34, `Ye took it joyfully, knowing
   that you have a better and more enduring substance;, and Rom. v. 3,
   `Knowing that tribulation worketh experience., And so in many other
   places of scripture we find that the Spirit helpeth us by awakening and
   stirring up proper thoughts and discourses in the mind. (3.) Those
   thoughts which usually beget patience are such as these:--(1st.) That
   evils do not come by chance, or the mere fury of instruments, but from
   God. So holy Job: `The arrows of the Almighty are with in me, Job vi.
   4. Mark, `the arrows of the Almighty, though Satan had a great hand in
   them, as you may see, Job ii. 7--God's arrows, though shot out of
   Satan's bow. And then, (2d.) That where we see anything of God, we owe
   nothing but reverence and submission; for he is too strong to be
   resisted, too just to be questioned, and too good to be suspected. But
   more of this in the fifth chapter.

   Obs. 2. From that dokimion, the trial, the use and ordination of
   persecution to the people of God is trial. God maketh use of the worst
   instruments, as fine gold is cast into the fire, the most devouring
   element. Innocency is best tried by iniquity. [37] But why doth God try
   us? Not for his own sake, for he is omniscient; but either--(1.) For
   our sakes, that we may know ourselves. In trials we discern the
   sincerity of grace, and the weakness and liveliness of it; and so are
   less strangers to our own hearts. Sincerity is discovered. A gilded
   potsherd may shine till it cometh to scouring. In trying times God
   heateth the furnace so hot, that dross is quite wasted; every interest
   is crossed, and then hirelings become changelings. Therefore, that we
   may know our sincerity, God useth severe ways of trial. Sometimes we
   discover our own weakness, Mat. xiii.; we find that faith weak in
   danger which we thought to be strong out of danger; as the blade in the
   stony ground was green, and made a fair show till the height of sum
   mer. Peter thought his faith impregnable, till the sad trial in the
   high priest's hall, Mat. xxvi. 69. In pinching weather weak persons
   feel the aches and bruises of their joints. Sometimes we discern the
   liveliness of grace. Stars shine in the night that lie hid in the day.
   It is said, Rev. xiii. 10, `Here is the patience and faith of the
   saints;, that is, the time when these graces are exercised, and
   discovered in their height and glory. Spices are most fragrant when
   burnt and bruised, so have saving graces their chiefest fragrancy in
   hard times. The pillar that conducted the Israelites appeared as a
   cloud by day, but as a fire by night. The excellency of faith is
   beclouded till it be put upon a thorough trial. Thus for ourselves,
   that we may know either the sincerity, or the weakness, or the
   liveliness of the grace that is wrought in us. (2.) Or for the world's
   sake. And so, (1st.) for the present to convince them by our constancy,
   that they may be confirmed in the faith, if weak and staggering, or
   converted, if altogether uncalled. It was a notable saying of Luther,
   Ecclesia totum mundum convertit sanguine et oratione--the church
   converteth the whole world by blood and prayer. We are proved, and
   religion is proved, when we are called to sufferings. Paul's bonds made
   for the furtherance of the gospel: Phil. i. 12, 13, `Many of the
   brethren waxed confident in my bonds, and are much more bold to speak
   the word without fear., In prosperous times religion is usually stained
   with the scandals of those that profess it; and then God bringeth on
   great trials to honour and clear the renown of it again to the world,
   and usually these prevail. Justin Martyr was converted by the constancy
   of the Christians (Niceph. lib. iii. cap. 26). Nay, he himself
   confesseth it. [38] When he saw the Christians so willingly choose
   death, he reasoned thus within himself: Surely these men must be
   honest, and there is somewhat eminent in their principles. So I
   remember the author of the Council of Trent saith concerning Anne de
   Burg, a senator of Paris, who was burnt for Protestantism, that the
   death and constancy of a man so conspicuous did make many curious to
   know what religion that was for which he had courageously endured
   punishment, and so the number was much increased. [39] (2d.) We are
   tried with a respect to the day of judgment: 1 Peter i. 7, `That the
   trial of your faith may be found to praise and honour in the day of
   Christ's appearing., God will justify faith before all the world, and
   the crown of patience is set upon a believer's head in that solemn day
   of Christ. You see the reasons why God trieth.

   Use. Well, then, it teacheth us to bear afflictions with constancy and
   patience; God trieth us by these things. For your comfort consider four
   things:--(1.) God's aim in your afflictions is not destruction, but
   trial; as gold is put into the furnace to be fined, not consumed.
   Wicked men's misery is `an evil, and an only evil, Ezek. vii. 5. In
   their cup there is no mixture, and their plagues are not to fan, but
   destroy. But to godly men, miseries have another property and habitude:
   Dan. xi. 35, `They shall fall to try, and to purge, and to make white;,
   that is, in times of many persecutions, as was that of Antiochus, the
   figure of Antichrist. (2.) The time of trial is appointed: Dan. xi. 35,
   `They shall fall to try, and to purge, and to make white, even to the
   time of the end, because it is yet for a time appointed., You are not
   in the furnace by chance, or at the will of your enemies; the time is
   appointed, set by God. (3.) God sitteth by the furnace prying and
   looking after his metal: Mal. iii. 3, `He shall sit as a refiner and
   purifier of silver., It notes his constant and assiduous care, that the
   fire be not too hot, that nothing be spilt and lost. It is a notable
   expression that of Isa. xlviii. 9, 10: `For my praise will I refrain; I
   have refined thee, but not as silver;, that is, not so thoroughly.
   Silver or gold is kept in the fire till the dross be wholly wrought out
   of it: if we should be fined as silver, when should we come out of the
   furnace? Therefore God saith he will `choose us in the furnace, though
   much dross still remain. (4.) Consider, this trial is not only to
   approve, but to improve; we are tried as gold, refined when tried: so 1
   Peter i. 7, `That the trial of your faith, being much more precious
   than gold that perisheth;, or more clearly in Job xxiii. 10, `When he
   hath tried me, I shall come forth as gold: `the drossy and scorious
   part or matter is severed, and the corruptions that cleave close to us
   are purged and eaten out.

   Obs. 3. From that, your faith. The chief grace which is tried in
   persecution is faith: so in 1 Peter i. 7, `That the trial of your
   faith, being more precious, &c. Of all graces Satan hath a spite at
   faith, and of all graces God delighteth that the perfection of it
   should be discovered. Faith is tried, partly because it is the radical
   grace that keepeth in the life of a Christian: Hab. ii. 4, `The just
   shall live by faith: `we work by love, but live by faith; partly
   because this is the grace most exercised, sometimes in keeping the soul
   from using ill means, and unlawful courses: Isa. xxviii. 16, `He that
   believeth doth not make haste;, that is, to help himself before God
   will. It is believing that maketh the soul stand to its proof and
   trial: Heb. xi. 35, `By faith those that were tortured would not accept
   deliverance;, that is, which was offered to them upon ill terms, of
   refusing God and his service. Sometimes it is exercised in bringing the
   soul to live upon gospel-comforts in the absence of want of worldly,
   and to make a Christian to fetch water out of the rock when there is
   none in the fountain. Many occasions there are to exercise faith,
   partly because it is the grace most oppugned and assaulted; all other
   graces march under the conduct of faith: and therefore Satan's
   cunning^is to fight, not against small or great, but to make the brunt
   and weight of his opposition to fall upon this grace: nay, God himself
   seemeth an enemy, and it is faith's work to believe him near, when to
   sense he is gone and withdrawn. Well, then:--

   Use 1. You that have faith, or pretend to it, must look for trials.
   Graces are not crowned till they are exercised; never any yet went to
   heaven without combats and conflicts. Faith must be tried before it be
   `found to praise and honour., It is very notable, that wherever God
   bestoweth the assurance of his favour, there presently followeth some
   trial: Heb. x. 32, `After ye were illuminated, ye endured a great fight
   of afflictions., Some are cast upon troubles for religion soon after
   their first conversion, like these, as soon as illuminated. When Christ
   himself had received a testimony from heaven, presently Satan tempteth
   him: `This is my beloved Son;, and presently he cometh with an, `If
   thou be the Son of God,--Mat. iii. 17, with Mat. iv. 1, 3: after solemn
   assurance he would fain make you question your adoption. So see Gen.
   xxii. 1: `It came to pass that after these things God did tempt
   Abraham., What things were those? Solemn intercourses between him and
   God, and express assurance from heaven that the Lord would be his God,
   and the God of his seed. When the castle is victualled, then look for a
   siege.

   Use 2. You that are under trials, look to your faith. Christ knew what
   was most likely to be assailed, and therefore telleth Peter, Luke xxii.
   32, `I have prayed for thee, that thy faith fail not., When faith
   faileth, we faint; therefore we should make it our chief work to
   maintain faith. Chiefly look after two things:--(1.) Hold fast your
   assurance in the midst of the saddest trials: in the furnace call God
   Father: Zech. xiii. 21, `I will bring them through the fire, and they
   shall be refined as silver and gold is tried: and they shall say, The
   Lord is my God., Let not any hard dealing make you mistake your
   Father's affection. One special point of faith, under the cross, is the
   faith of our adoption: Heb. xii. 5, `The exhortation speaketh to you as
   children; my son, despise not the chastening of the Lord., It is the
   apostle's own note that the afflicted are styled by the name of sons.
   Christ had a bitter cup, but saith lie, My Father hath put it into my
   hands: John xviii. 11, `The cup which my Father hath given me, shall I
   not drink of it?, It is a bitter cup, but he is still my Father. (2.)
   The next work of faith is, to keep your hopes fresh and lively:
   believers always counter-balance the temptation with their hopes. There
   is no grief or loss so great, but faith knoweth how to despise it in
   the hope of the reward: therefore the apostle describeth faith to be,
   Heb. xi. 1, hupostasis ton elpizomenon, `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, logi'zomai, `I reckon, or compute, that
   the sufferings of this present time are not worthy to be compared with
   the glory that shall be revealed in us., Rom. viii. 18. All this is
   nothing to our hopes: what is this to glory to come?

   Obs. 4. From that katergazetai, worketh or perfecteth, many trials
   cause patience, that is, by the blessing of God upon them. Habits are
   strengthened by frequent acts; the more you act grace, the stronger;
   and often trial puts us upon frequent exercise: the apostle saith,
   chastening `yieldeth the quiet fruit of righteousness, tois
   gegumnasmenois, to them that are exercised thereby, Heb. xii. 11. The
   fruit of patience is not found after one affliction or two, but after
   we are exercised and acquainted with them: the yoke after a while
   beginneth to be well settled, and by much bearing, we learn to bear
   with quietness, for use perfecteth; as we see those parts of the body
   are most solid that are most in action, [40] and trees often shaken are
   deeply rooted. Well, then: (1.) It showeth how careful you should be to
   exercise yourselves under every cross; by that means you come to get
   habits of grace and patience: neglect causeth decay, and God
   withdraweth his hand from such as are idle: in spirituals, as well as
   temporals, `diligence maketh rich, Prov. x. 4. (2.) It showeth that if
   we murmur or miscarry in any providence, the fault is in our own
   hearts, not in our condition. Many blame providence, and say they
   cannot do otherwise, their troubles are so great and sharp. Oh!
   consider, trials, yea, many trials, where sanctified, work patience:
   that which you think would cause you to murmur, is a means to make you
   patient. The evil is in the unmortifiedness of your affections, not in
   the misery of your condition. By the apostle's rule, the greater the
   trial the greater the patience, for the trial worketh patience. There
   is no condition in the world but giveth occasion for the exercise of
   grace.

   Obs. 5. From that patience, the apostle comforteth them with this
   argument, that they should gain patience; as if that would make amends
   for all the smart of their sufferings. The note is, that it is an
   excellent exchange to part with outward Comforts for inward graces.
   Fiery trials are nothing if you gain patience. Sickness, with patience,
   is better than health; loss, with patience, is better than gain. If
   earthly affections were more mortified, we should value inward
   enjoyments and experiences of God more than we do. Paul saith, 2 Cor.
   xii. 9, `I will glory in my infirmities, that the power of Christ may
   rest upon me: `misery and calamities should be welcome, because they
   gave him further experiences of Christ. Certainly, nothing maketh
   afflictions burthensome to us but our own carnal affections.

   Obs. 6. From the same, we may observe more particularly, that patience
   is a grace of an excellent use and value. We cannot be Christians
   without it; we cannot be men without it: not Christians, for it is not
   only the ornament, but the conservatory of other graces. How else
   should we persist in well-doing when we meet with grievous crosses?
   Therefore the apostle Peter biddeth us, 2 Peter i. 5, 6, to `add to
   faith, virtue; to virtue, knowledge; to knowledge, temperance; to
   temperance, patience., Where are all the requisites of true godliness?
   It is grounded in faith, directed by knowledge; defended, on the right
   hand, by temperance against the allurements of the world; on the left,
   by patience against the hardships of the world. You see we cannot be
   Christians without it; so, also, not men. Christ saith, `In patience
   possess your souls, Luke xxi. 19. A man is a man, and doth enjoy
   himself and his life by patience: otherwise we shall but create
   needless troubles and disquiets to ourselves, and so be, as it were,
   dispossessed of our own lives and souls that is, lose the comfort and
   the quiet of them.

   Ver. 4. But let patience have her perfect work, that you may be perfect
   and entire, wanting in nothing.

   Here he cometh to show what patience is right, by way of exhortation,
   pressing them to perseverance, integrity, and all possible perfection.
   I will open what is difficult in the verse.

   Ergon teleion, her perfect work. For the opening of this, know that in
   the apostle's time there were divers that with a great deal of zeal
   bore out the first brunt, but being tired, either with the diversity or
   the length of evils, they yielded and fainted; therefore he wisheth
   them to tarry till patience were thoroughly exercised, and its
   perfection discovered. The highest acts of graces are called the
   perfection of them: as of Abraham's faith we say, in ordinary speech,
   there was a perfect faith; so when patience is thoroughly tried by
   sundry and long afflictions, we say there is a perfect patience. So
   that the perfect work of patience is a resolute perseverance,
   notwithstanding the length, the sharpness, and the continual succession
   of sundry afflictions. One trial discovered patience in Job; but when
   evil came upon evil, and he bore all with a meek and quiet spirit, that
   discovered patience perfect, or sufficiently exercised. It followeth:--

   That you may be perfect and entire, wanting in nothing. The apostle's
   intent is not to assert a possibility of perfection in Christians: `We
   all fail in many things, James iii. 2. And all that we have here is but
   in part: 1 Cor. xiii. 9, 10, `We know in part, and we prophesy in part;
   but when that which is perfect is come, then that which is in part
   shall be done away., Here grace must needs be imperfect, because the
   means are imperfect. But his meaning is either that we should be
   sincere, as sincerity is called perfection in scripture: Gen. xvii. 1,
   `Walk before me, and be thou perfect;, so it is in the original and
   marginal reading, what in our translation is, `be thou upright;, or
   else it is meant of the perfection of duration and perseverance; or
   rather, lastly, that perfection is intended which is called the
   perfection of parts,--that we might be so perfect, or entire, that no
   necessary grace might be lacking--that, having other gifts, they might
   also have the gift of patience, and the whole image of Christ might be
   completed in them--that nothing might be wanting which is necessary to
   make up a Christian. Some, indeed, make this a legal sentence, as
   implying what God may in justice require, and to what we should in
   conscience aim to wit, exact perfection, both in parts and degrees. It
   is true this is beyond our power; but because we have lost our power,
   there is no reason God should lose his right. It is a saying of Austin,
   [41] O homo, in praeceptione cognosce quid debeas habere, et in
   correptione cognosce tuo te vitio non habere. Such precepts serve to
   show God's right, and quicken us to duty, and humble us with the sense
   of our own weakness. So much God might require, and so much we had
   power to perform, though we have lost it by our own default. This is
   true, but the former interpretations are more simple and genuine.

   The notes are these:--

   Obs. 1. The perfection of our graces is not discovered till we are put
   upon many and great trials. As a pilot's skill is discerned in a storm,
   so is a Christian's grace in many and great troubles. [42] 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 ergon teleion, a perfect work.
   Ordinary spirits may be a little raised for a time, but they fall by
   and by again: Gal. v. 7, `Ye did run well; who hindered you?, You were
   in a good way of faith and patience, and went happily forward; but what
   turned you out of the way? Implying there was as little, or rather
   less, reason to be faint in the progress as to be discouraged in the
   beginning. Common principles may make men blaze and glare for a while,
   yet afterward they fall from heaven like lightning. It is true of all
   graces, but chiefly of the grace in the text. Patience must last to the
   end of the providence, as long as the affliction lasteth; not only at
   first, but when your evils are doubled, and the furnace is heated seven
   times hotter. Common stubbornness will bear the first onset, but
   patience holdeth out when troubles are continued and delayed. The
   apostle chideth the Galatians because their first heat was soon spent:
   Gal. iii. 3, `Are ye so foolish? having begun in the spirit, are ye
   made perfect in the flesh?, It is not enough to begin; our proceedings
   in religion must be answerable to our beginnings. [43] To falter and
   stagger after much forwardness, [44] showeth we are `not fit for the
   kingdom of God, Luke ix. 62. The beasts in the prophet always went
   forward (see Ezek. i. 11); and crabs, that go backward, are reckoned
   among unclean creatures, Lev. xi. 10. Nero's first five years are
   famous; and many set forth well, but are soon discouraged. Liberius,
   the Bishop of Home, was zealous against the Arians, and was looked upon
   as the Samson of the church, the most earnest maintainer of
   orthodoxism; suffered banishment for the truth; but alas! he after
   failed, and to recover his bishopric (saith Baronius [45] ), sided with
   the Arians. Well, then, while you are in the world, go on to a more
   perfect discovery of patience, and follow them that, `through faith,
   and a continued patience, have inherited the promises, Heb. vi .12.

   Obs. 3. That Christians must aim at, and press on to perfection. The
   apostle saith, `That ye may be perfect and entire, nothing wanting,
   (1.) Christians will be coveting, and aspiring to, absolute perfection.
   We are led on to growth by this aim and desire: they hate sin so
   perfectly, that they cannot be quiet till it be utterly abolished.
   First, they go to God for justification, ne damnet, that the damning
   power of sin may be taken away; then for sanctification, ne regnet,
   that the reigning power of sin may be destroyed; then for
   glorification, ne sit, that the very being of it may be abolished. And
   as they are bent against sin with a mortal and keen hatred, so they are
   carried on with an earnest and importunate desire of grace. They that
   have true grace will not be contented with a little grace; no measures
   will serve their turn. `I would by any means attain to the resurrection
   of the dead, saith Paul, Phil. iii. 11; that is, such a state of grace
   as we enjoy after the resurrection. It is a metonymy of the subject for
   the adjunct. Free grace, you see, hath a vast desire and ambition; it
   aimeth at the holiness of the glorious and everlasting state; and,
   indeed, this is it which makes a Christian to press onward, and be so
   earnest in his endeavours; as Heb. vi. 1, with 4, `Let us go on to
   perfection;, and then ver. 4, `It is impossible for those that were
   once enlightened, &c., implying that men go back when they do not go on
   to perfection; having low aims, they go backward, and fall off. (2.)
   Christians must be actually perfect in all points and parts of
   Christianity. As they will have faith, they will have patience; as
   patience, love and zeal. In 1 Peter i. 15, the rule is, `Be ye holy, as
   I am holy, in all manner of conversation., Every point and part of life
   must be seasoned with grace, therefore the apostle saith, en pase
   anastrophe, in every creek and turning of the conversation: so 2 Cor.
   viii. 7, `As ye abound in everything, in faith, and utterance, and
   knowledge, and in all diligence, see that ye abound in this grace
   also., Hypocrites are always lacking in one part or another. The
   Corinthians had much knowledge and utterance, and little charity; as
   many professors pray much, know much, hear much, but do not give much;
   they do not `abound in this also., As Basil saith in his sermon ad
   Divites, I know many that fast, pray, sigh, pa'san te`n ada'panon
   eula'beian ekdianume'nous, 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, ti` ophe'los toutois tes loi'pes aretes. 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, epichoregesate: 2 Peter i. 5, `Add to faith, virtue.,
   Ac. One allowed miscarriage or neglect may be fatal. Say, then, thus
   within yourselves--A Christian should be found in nothing wanting. Oh!
   but how many sad defects are there in my soul! if I were weighed in
   God's balance, I should be found much wanting! Oh, strive to be more
   entire and perfect. (3.) They aim at the perfection of duration, that,
   as they would be wanting in no part of duty, so in no part of their
   lives. Subsequent acts of apostasy make our former crown to wither;
   they lose what they have wrought, 2 John 8. All their spiritual labour
   formerly bestowed is to no purpose, and whatever we have done and
   suffered for the gospel, it is, in regard of God, lost and forgotten.
   So Ezek. xviii. 24, `When he turneth to iniquity, all the righteousness
   that he hath done shall not be mentioned., As under the law, if a
   Nazarite had defiled himself, he was to begin all anew: Num. vi. 12,
   `The days that were before shall be lost, because his separation was
   denied;, as if he had fulfilled the half part of his vow, or three
   parts of his vow, yet all was to be null and lost upon every pollution,
   and he was to begin again. So it is in point of apostasy; after, by a
   solemn vow and consecration, we have separated ourselves to Christ, if
   we do not endure to the end, all the righteousness, zeal, and patience
   of our former profession is forgotten.

   Ver. 5. If any of you lack wisdom, let him ask of God, that giveth to
   all men liberally, and upbraideth not; and it shall be given him.

   The apostle, having spoken of bearing afflictions with a mind above
   them, cometh here to prevent an objection, which might be framed thus:
   This is a hard saying, to keep up the spirit not only in patience, but
   joy; when all things are against us, who can abide it? .Duty is soon
   expressed, but how shall we get it practised? The apostle granteth it
   is hard, and it will require a great deal of spiritual skill and
   wisdom, which, if you want (saith he), God will furnish you, if you ask
   it of him; and upon this occasion digresseth into the rules and
   encouragements of prayer: in this verse he encourageth them by the
   nature and promise of God. But to the words.

   If any of you--This if doth not argue doubt, but only inferreth a
   supposition. [46] But why doth the apostle speak with a supposition?
   Who doth not lack wisdom? May we not ask, in the prophet's question,
   `Who is wise? who is prudent?, Hosea xiv. 9. I answer--(1.) Such
   expressions do more strongly aver and affirm a thing, as Mal. i. 6: `If
   I be a father, where is my honour? If I be a master, where is my fear?,
   Not as if God would make a doubt of these things, but such suppositions
   are the strongest affirmations, for they imply a presumption of a
   concession: you will all grant, I am a father and a master, &c. So
   here, if you lack wisdom: you will grant you all lack this skill. So
   Rom. xiii. 9, `If there be any other commandment, &c. The apostle knew
   there was another commandment, but he proceeded upon that grant. So 2
   Thes. i. 6, ei'per, `If it be a righteous thing, &c. The apostle taketh
   it for granted it is righteous to render tribulation to the troubler,
   and proceedeth upon that grant: and therefore we render it
   affirmatively, `seeing it is, &c. So James v. 15, `If he hath committed
   sins., Why, who hath not? It is, I say, a proceeding upon a presumption
   of a grant. (2.) All do not lack in a like manner: some want only
   further degrees and supplies; therefore, if you lack; with a
   supposition, if you lack it wholly, or only more measures.

   Wisdom. It is to be restrained to the circumstances of the text, not
   taken generally: he intendeth wisdom or skill to bear afflictions; for
   in the original the beginning of this verse doth plainly catch hold of
   the heel of the former, en medeni leipomenoi and then ei de tis humon
   leipetai--`lacking nothing, and presently, `if any of you lack.,

   Let him ask it; that is, by serious and earnest prayer.

   Of God; to whom our addresses must be immediate.

   That giveth to all men.--Some suppose it implieth the natural
   beneficence and general bounty of God, as indeed that is an argument in
   prayer; God, that giveth to all men, will not deny his saints: as the
   psalmist maketh God's common bounty to the creatures to be aground of
   hope and confidence to his people, Ps. cxlv. 16, `Thou satisfiest the
   desire of every living thing;, and upon this his trust groweth, ver.
   19, `He will fulfil the desires of them that fear him., He that
   satisfieth every living thing certainly will satisfy his own servants.
   There is a general bounty of God, which though liberally dispensed, yet
   is not specially. But this sense the context will not bear. By all men,
   then, may be understood all kinds of persons--Jew, Greek, or barbarian,
   high or low, rich or poor. God giveth not with a respect to outward
   excellency; he giveth to all men: or else, (3.) and so most suitably to
   the context, to all askers, all that seek him with earnestness and
   trust; however, it is thus generally expressed, that none might be
   discouraged, but apply himself to God with some hope.

   Liberally.--The word in the original is haplos, which properly
   signifieth simply, but usually in matters of this nature it is taken
   for bountifully. I note it the rather to explain many other places; as
   Mat. vi. 22: Christ would have the `eye single, that is, bounteous, not
   looking after the money we part with: so Rom. xii. 8, `He that giveth,
   let him do it en haploteti, with simplicity, we read, but in the
   margin, `liberally, or bountifully., So Acts ii. 46, `They did eat
   their bread with all singleness of heart;, that is, bounteously,
   liberally, as we translate the word in other places, as 2 Cor. viii. 2,
   `The riches of your singleness, we translate `liberality:, so 2 Cor.
   ix. 11, the same word is used for bounty; and this word simplicity is
   so often put for bounty, to show--(1.) That it must come from the free
   and single motion of our hearts; as they that give sparingly give with
   a hand half shut and a heart half willing; that is, not simply, with a
   native and free motion. (2.) That we must not give deceitfully, as
   serving our own ends, or with another intent than our bounty seemeth to
   hold forth: so God gives simply, that is, as David expresseth it, 2
   Sam. vii. 21, according to his own heart.

   And upbraideth no man.--Here he reproveth another usual blemish of
   man's bounty, which is to upbraid others with what they have done for
   them, and that eateth out all the worth of a kindness: the laws of
   courtesy requiring that the receiver should remember, and the giver
   forget: [47] but God upbraideth not. But you will say, what is the
   meaning then of those expostulations concerning mercies received? and
   why is it said, Mat. xi. 20, `Then he began to upbraid the cities, in
   which many of his mighty works were done,? Because of this objection,
   some expound this clause one way, some another; some suppose it
   implieth he doth not give proudly, as men use to do, up braiding those
   that receive with their words or looks: so God upbraideth not, that is,
   doth not disdainfully reject the asker, or twit him with his
   unworthiness, or doth not refuse because of present failings, or former
   infirmities. But I think it rather noteth God's indefatigableness to do
   good: ask as oft as you will, he upbraideth you not with the frequency
   of your accesses to him: he doth not twit us with asking, though he
   twitteth us with the abuse of what we have received upon asking. He
   doth upbraid, not to begrudge his own bounty, but to bring us to a
   sense of our shame, and to make us own our ingratitude.

   And it shall be given him.--Besides the nature of God, here he urgeth a
   promise, `Let him ask of God, and it shall be given him., The
   descriptions of God help us to form right thoughts of him, and the
   promise, to fasten upon him by a sure trust.

   The notes are these:--

   Obs. 1. That all men are concluded and shut up under an estate of
   lacking: `If any of you., This supposition, as we showed before, is a
   universal affirmative. God's wisdom suffereth the creatures to lack,
   because dependence begetteth observance; if we were not forced to hang
   upon heaven, and live upon the continued supplies of God, we would not
   care for him. We see this--the less sensible men are of the condition
   of mankind, the less religious. Promises usually invite those that are
   in want, because they are most likely to regard them: Isa. lv. 1. `Ho,
   every one that thirsteth, and he that hath no money;, Mat. xi. 28, `The
   weary and heavy laden., In the 5th of Matthew, `The poor in spirit, and
   `they that hunger and thirst after righteousness: `being humbled by
   their own wants and needs, they are most pliable to God's offers. Well,
   then, do not think your lot is above the lot of the rest of the
   creatures. God only is auta'rkes, self-happy, self-sufficient; other
   things are encompassed with wants, that they may look after him: Ps.
   cxlv. 15, 16, `The eyes of all things are upon thee, and thou
   satisfiest the desire of every living thing., The creatures are made up
   of desires, that their eyes may be upon God. Certainly they want most
   that want nothing: be sensible of your condition.

   Obs. 2. From that lack, want and indigence put us upon prayer, and our
   addresses to heaven begin at the sense of our own needs. The father
   should not have heard from the prodigal, had he not `begun to be in
   want, Luke xv. 16. Observe it: the creature first beginneth with God
   out of self-love. The first motive and allurement is the supply of our
   wants. But, remember, it is better to begin in the flesh and end in the
   spirit, than to begin in the spirit and end in the flesh. It is well
   that God sanctifieth our self-love to so blessed a purpose. If there
   had not been so many miseries, of blindness, lameness, possessions,
   palsies, in the days of Christ's flesh, there would not have been such
   great resort to him. The first motive is want.

   Obs. 3. From that wisdom, considered with respect to the context; and
   the note is, that there is need of great wisdom for the right managing
   of afflictions. Cheerful patience is a holy art and skill which a man
   learneth of God: `I have learned to abound, and to be abased, Phil. iv.
   10. Such an hard lesson needeth much learning. There is need of wisdom
   in several respects:--(1.) To discern of God's end in it, to pick out
   the language and meaning of the dispensation: Micah vi. 9, `Hear the
   rod., Every providence hath a voice, though sometimes it be so still
   and low that it requireth some skill to hear it. Our spirits are most
   satisfied when we discern God's aim in everything. (2.) To know the
   nature of the affliction, whether it be to fan or to destroy; how it is
   intended for our good; and what uses and benefits we may make of it:
   `Blessed is the man whom thou chastisest, and teachest out of thy law,
   Ps. xciv. 12. The rod is a blessing when instruction goeth along with
   it (3.) To find out your own duty; to know the things of obedience in
   the day of them: `Oh! that thou wert wise in this thy day, Luke xix.
   41. There are seasonable and proper duties which become every
   providence: it is wisdom to find them out; to know what to do in every
   circumstance. (4.) To moderate the violences of our own passions. [48]
   He that liveth by sense, will, and passion, is not wise. Skill is
   required of us to apply apt counsels and comforts, that our hearts may
   be above the misery that our flesh is under. The Lord `giveth counsel
   in the reins, and that calmeth the heart. Well, then: (1.) Get wisdom,
   if you would get patience. Men of understanding have the greatest
   command of their affections. Our hastiness of spirit cometh from folly,
   Prov. xiv. 29; for where there is no wisdom, there is nothing to
   counterbalance affection. Look, as discretion sets limits to anger, so
   it doth to sorrow. Solomon saith, Prov. xix. 11, `The discretion of a
   man deferreth his anger;, so it doth check the excesses of his grief.
   (2.) To confute the world's censure; they count patience, simplicity,
   and meekness under injuries, to be but blockishness and folly. No; it
   is a calmness of mind upon holy and wise grounds; but it is no new
   thing with the world to call good evil, and to baptize graces with a
   name of their own fancying. As the astronomers call the glorious stars
   bulls, snakes, dragons, &c., so they miscall the most shining and
   glorious graces. Zeal is fury; strictness, nicety; and patience, folly!
   And yet James saith, `If any lack wisdom, meaning patience. (3.) Would
   ye be accounted wise? Show it by the patience and calmness of your
   spirits. We naturally desire to be thought sinful rather than weak.
   `Are we blind also?, John ix. 40. We all affect the repute of wisdom,
   and would not be accounted blind or foolish. Consider, a man of
   boisterous affections is a fool, and he that hath no command of his
   passions hath no understanding.

   Obs. 4. From that of God, in all our wants we must, immediately repair
   to God. The scriptures do not direct us to the shrines of saints, but
   to the throne of grace. You need not use the saints, intercession;
   Christ hath opened a way for you into the presence of the Father.

   Obs. 5. More particularly observe, wisdom must be sought of God. He is
   wise, the fountain of wisdom, an unexhausted fountain. His stock is not
   spent by misgiving. See Job xxxii. 8, `There is a spirit in man; but
   the inspiration of the Almighty giveth understanding., Men have the
   faculty, but God giveth the light, as the dial is capable of showing
   the time of the day when the sun shineth on it. It is a most spiritual
   idolatry to `lean to our own understanding., True wisdom is a divine
   ray, and an emanation from God. Men never obtain it but in the way of a
   humble trust. When we see our insufficiency and God's all-sufficiency,
   then the Lord undertaketh for us, to direct us and guide us: Prov. iii.
   5, 6, `Acknowledge the Lord in all thy ways, and he shall direct thy
   paths., When men are conceited, and think to relieve their souls by
   their own thoughts and care, they do but perplex themselves the more.
   God will be acknowledged, that is, consulted with, in all our
   undertakings and conflicts, or else we shall miscarry. The better sort
   of heathens would not begin anything of moment without asking counsel
   at the oracle. As all wisdom is to be sought of God, so especially this
   wisdom, to bear afflictions. There is nothing more abhorrent from
   reason than to think ourselves happy in misery. We must go to another
   school than that of nature. I confess reason and nature may offer some
   rules that may carry a man far in the art of patience; but what is an
   inferior or grammar school to a university? The best way will be, not
   to go to nature, but Christ, `in whom are hid all the treasures of
   wisdom and knowledge, Col. ii. 3.

   Obs. 6. From that let him ask, God will have everything fetched out by
   prayer; he giveth nothing without asking. It is one of the laws
   according to which heaven's bounty is dispensed: Ezek. xxxvi. 37, `I
   will be sought to by the house of Israel for this thing., God will have
   us see the author of every mercy by the way of obtaining it. It is a
   comfort and a privilege to receive mercies in a way of duty; it is
   better to ask and not receive, than to receive and not ask. [49] Prayer
   coming between our desires and the bounty of God is a means to beget a
   due respect between him and us: every audience increaseth love, thanks,
   and trust, Ps. cxvi. 1, 2. We usually wear with thanks what we win by
   prayer; and those comforts are best improved which we receive upon our
   knees. Well, then, wisdom and every good gift is an alms--you have it
   for the asking. Mercies at `that rate do not cost dear. Oh! who would
   not be one of that number whom God calleth his suppliants? Zeph. iii.
   10; of `the generation of them that seek him,? Ps. xxiv. 6.

   Obs. 7. Asking yieldeth a remedy for the greatest wants. Men sit down
   groaning under their discouragements, because they do not look further
   than themselves. Oh! you do not know how you may speed in asking. God
   humbleth us with much weakness, that he may put us upon prayer. That is
   easy to the Spirit which is hard to nature. God requireth such
   obedience as is above the power of our natures, but not above the power
   of his own grace. It was a good saying that, Da quod jubes, et jube
   quod vis--Give what thou commandest, and command what thou wilt. If God
   command anything above nature, it is to bring you upon your knees for
   grace. He loveth to command that you may be forced to ask; and, indeed,
   if God hath commanded, you may be bold to ask. There is a promise goeth
   hand-in-hand with every precept: `Let him ask.,

   Obs. 8. That giveth. God's dispensations to the creatures are carried
   in the way of a gift. Who can make God his debtor, advantage his being,
   or perform an act that may be obliging and meritorious? Usually God
   bestoweth most upon those who, in the eye of the world, are of least
   desert, and least able to requite him. Doth not he invite the worst
   freely? Isa. lv. 1, `He that hath no money, come and buy, without money
   and without price., Nazianzen, [50] I remember, notably improveth this
   place, o' tes eucholi'as tou sunalla'gmatos--Oh, this easy way of
   contract! di'dosin e'dion e` lamba'nousin e'teroi--he giveth more
   willingly than others sell; o'nion soi` to` thelesai mo'non to`
   a'gathon--if thou wilt but accept, that is all the price; though you
   have no merits, nothing in yourselves to encourage you, yet will you
   accept? So in the Gospel, the blind and the lame were called to the
   wedding, Mat. xxii. Whatever is dispensed to such persons must needs be
   a gift. Well, then, silence all secret thoughts, as if God did see more
   in you than others, when he poureth out more of himself to you. Merit
   is so gross a conceit, that, in the light of the gospel, it dareth not
   appear in so many downright words; but there are implicit whisperings,
   some thoughts which are verba mentis, the words of the mind, whereby we
   think that there is some reason for God's choice; and therefore it is
   said, Deut. ix. 4, `Say not in thy heart, For my own righteousness:, as
   you dare not say it outwardly, so do not say it in your hearts. Be not
   conscious to the sacrilege of a privy silent thought that way.

   Obs. 9. To all men. The proposals of God's grace are very general and
   universal. It is a great encouragement that in the offer none are
   excluded. Why should we, then, exclude ourselves? Matt. xi. 28, 4 Come
   unto me, all ye that are weary and heavy laden., Mark, poor soul, Jesus
   Christ maketh no exceptions. He did not except thee that hast an heavy
   load and burden of guilt upon thy back: `Come, all ye., So here; the
   lack is general, `If any;, and the supply is general, `He giveth to all
   men., God never told thee that this was never intended to thee, and
   that thy name was left out of the Lamb's book. And it is a base
   jealousy to mistrust God without a cause.

   Obs. 10. From that liberally, God's gifts are free and liberal. Many
   times he giveth more than we ask, and our prayers come far short of
   what grace doth for us. There is an imperfect modesty in our thoughts
   and requests. We are not able to rise up to the just excess and
   infiniteness of the divine goodness. The apostle saith, God will `do
   above what we can ask or think, Eph. iii. 20. As it is good to observe
   how the answers of prayer have far exceeded the desires of the
   creature, which usually are vast and capacious, let me give you some
   instances. Solomon asked wisdom, and God gave liberally; he gave him
   wisdom, and riches, and honour in great abundance, 1 Kings iii. 13.
   Jacob asked but food and raiment for his journey, and God multiplieth
   him from his staff into two bands, Gen. xxviii. 20, with xxxii. 10.
   Abraham asked but one son, and God gave him issue as the stars in the
   heavens, and the sand on the sea-shore. Gen. xv. with xxii. Saul came
   to Samuel for the asses, and he heareth news of a kingdom. The prodigal
   thought it much to be received as an hired servant, and the father is
   devising all the honour and entertainment that possibly he can for
   him--the calf, the ring, the robe, &c., Luke xv. In Mat. xviii. 26, the
   debtor desired but forbearance for a little time: `Have a little
   patience, and I will pay thee all: `and in the next verse his master
   `forgave the debt., Certainly God's bounty is too large for our
   thoughts. The spouse would be drawn after Christ, but the King brought
   her into his chambers, Cant. i. 4. David desired to be delivered out of
   the present danger: Ps. xxxi. 4, `Pull me out of the net;, and God
   advanced him to honour and dignity: `Thou hast put my feet in a large
   room, ver. 8. Well, then: (1.) Do not straiten God in your thoughts:
   `Open your mouths, and I will fill them, Ps. lxxxi. 10. God's hand is
   open, but our hearts are not open. The divine grace, like the
   olive-trees in Zechariah, is always dropping; but we want a vessel.
   That expression of the virgin is notable: Luke i. 46, `My heart doth
   magnify the Lord, megalunei, 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, haplos--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; [51] 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; [52] it is kindness
   to their hurt, dora a'dora, giftless gifts;--their courtesy is most
   dangerous. [53] Give like your heavenly Father, liberally, simply.

   Obs. 11. From that and upbraideth not. Men are apt to do so, but God
   giveth in another manner. Observe from hence, First, in the general,
   that God giveth quite in another manner than man doth. It is our fault
   to measure infiniteness by our last, and to muse of God according as we
   use ourselves. The soul, in all her conclusions, is directed by
   principles and premises of sense and experience; and because we
   converse with limited natures and dispositions, therefore we do not
   form proper and worthy thoughts of God. It was the gross idolatry of
   the heathens to `turn the glory of the incorruptible God into the image
   of a man., Rom. i. 23; that is, to fancy God according to the shape and
   figure of our bodies. And so it is the spiritual idolatry of Christians
   to fancy God according to the model and size of their own minds and
   dispositions. I am persuaded there doth nothing disadvantage us so much
   in believing as this conceit that `God is altogether like ourselves,
   Ps. 1. 21. We, being of eager and revengeful spirits, cannot believe
   his patience and pardoning mercy; and that, I suppose, was the reason
   why the apostles (when Christ talked of forgiving our brother seven
   times in one day), cried out, Luke xvii. 5, `Lord, increase our faith,
   as not being able to believe so great a pardoning mercy either in
   themselves or God. And therefore, also, I suppose it is that God doth
   with such vehemency show everywhere that his heart hath other manner of
   dispositions than man's hath: Isa. lv. 8, 9, `My thoughts are not as
   your thoughts, nor my ways as your ways; as far as the heavens are
   above the earth, so are my thoughts above your thoughts: `I am not
   straitened in bowels, nor hardened, nor implacable, as men are; as
   there is a vast space and distance between the earth and the firmament,
   so between your drop and my ocean. So Hosea xi. 9, `I am God, and not
   man; and therefore Ephraim shall not be destroyed;, that is, I have not
   such a narrow heart, such wrathful implacable dispositions as men have.
   Well, then, consider^ when God giveth, he will give like himself. Do
   not measure him by the wretched straitness of your own hearts, and
   confine God within the circle of the creatures. It is said of Araunah
   that he gave as a king to David, 2 Sam. xxiv. 23. Whatever God doth, he
   will do as a God, above the rate and measure of the creatures,
   something befitting the infiniteness and eternity of his own essence.

   Obs. 12. From the same clause, upbraideth not, you may more
   particularly observe, that God doth not reproach his people with the
   frequency of their addresses to him for mercy, and is never weary doing
   them good. It is man's use to excuse himself by what he hath done
   already. They will recount their former favours to deny the present
   requests. Men's stock is soon spent; they waste by giving, and
   therefore they soon grow weary. Yea, we are afraid to press a friend
   too much, lest, by frequent use, kindness be worn out. You know it is
   Solomon's advice, Prov. xxv, 17, `Let thy foot be seldom in thy
   neighbour's house, lest he be weary of thee, and so hate thee., Thus it
   is with men; either oat of penury or satiety, they are soon full of
   their friends. But oh! what a difference there is between our earthly
   and our heavenly friend. The oftener we come to God, the welcomer; and
   the more we `acquaint ourselves with him, the more `good cometh to us,
   Job xxii. 21. His gates are always open, and he is still ready to
   receive us. We need not be afraid to urge God to the next act of love
   and kindness: 2 Cor. i. 10, `Who delivered us from so great a death,
   and doth deliver; in whom we trust that he will yet deliver us., One
   mercy is but a step to another, and if God hath, we may again trust
   that he will. With men, renewed addresses and often visitings are but
   impudence, but with God they are confidence. God is so far from
   upbraiding us with what he hath done already, that his people make it
   their usual argument, `He hath delivered me from the lion and the bear,
   therefore he shall from the uncircumcised Philistine, 1 Sam. xvii. 37.
   Well, then: (1.) Whenever you receive mercy upon mercy, give the Lord
   the praise of his unwearied love. When God promised to keep up honour
   upon honour, and privilege upon privilege on David and his line, David
   saith, 2 Sam. vii. 19, `And is this the manner of man, O Lord God?,
   Would man do thus? Is this according to his use and custom, to grant
   request after request, and to let his grace run in the same eternal
   tenor of love and sweetness? Should we .go to man as often as we go to
   God, we should soon have a repulse, but we cannot weary infiniteness.
   (2.) If God be not weary of blessing you, be not you weary of serving
   him. Duty is the proper correlate of mercy. God is not weary of
   blessing, so be not you `weary of well-doing, Gal. vi. 9. Let not your
   zeal and heat be spent, as his bounty is not.

   Obs. 13. From that and it shall be given him. Due asking will prevail
   with God. God always satisfieth prayer, though he doth not always
   satisfy carnal desires: `Ask, and it shall be given you; seek, and ye
   shall find; knock, and it shall be opened to you, Mat. vii. 7. If we do
   not receive at asking, let us go to seeking; if not at seeking, let us
   go on to knocking. It is good to continue fervency till we have an
   answer. But you will say, Are these promises true? The sons of Zebedee,
   they asked, and could not find, Mat. xx. 22. The foolish virgins, they
   knocked, and it was not opened to them, Mat. xxv. 8. So the church
   seeketh Christ: Cant iii. 1, `By night on my bed I sought him whom my
   soul loveth; I sought him, and found him not., How, then, can these
   words of Christ be made good? I shall answer by stating the general
   case. Prayers rightly qualified want not success; that is, if they come
   from a holy heart, in a holy manner, to a holy purpose. I remember one
   prettily summeth up all the requisites of prayer thus, Si bonum petant
   boni, bene, ad bonum. [54] 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., deesis
   energoumene--a prayer driven with much force and vehemency; but it must
   be of a righteous person. The Jews propound it as a known rule, John
   ix. 31, `God heareth not sinners., It is so frequently inculcated in
   scripture, that they urge it as a proverb--An unclean person polluteth
   his own prayers. But of this hereafter. (2.) That which they ask must
   be good: 1 John v. 14, `Whatever we ask according to his will, he
   heareth us., It must be according to his revealed will, that is
   obedience; and with submission to his secret will, that is
   patience--neither according to our own lusts, nor our own fancies. To
   ask according to our lusts is an implicit blasphemy, like Balaam's
   sacrifices, performed out of a hope to draw heaven into the confederacy
   of his cursed designs. And to make our fancy the highest rule is a
   presumptuous folly. God knoweth what is best for us. Like children, we
   desire a knife; like a wise Father he giveth us bread. God always
   heareth his people when the request is good. But we must remember God
   must judge what is good, not we ourselves. There cannot be a greater
   judgment than always to have our own will granted. [55] (3.) We must
   ask in a right manner, with faith, as in the next verse; with fervency,
   see chap. v. 16; with patience and constancy, waiting for God's time
   and leisure. God's discoveries of himself are not by-and-by to the
   creature. A sack stretched out containeth the more; and when the
   desires are extended and drawn out to God, the mercy is usually the
   greater: Ps. xl. 1, `I waited patiently for the Lord, and he inclined
   unto me, and heard my cry., God loveth to dispense mercies after our
   waiting. (4.) It must be ad bonum; you must pray to a good end, with an
   aim and reference to the Lord's glory. There is a difference between a
   carnal desire and a gracious supplication: James iv. 3, `You ask and
   have not, because you ask amiss, to spend it on your lusts., Never let
   your requests terminate in self. That was but a brutish request, Exod.
   xvii. 2, `Give us water that we may drink., A beast can aim at
   self-preservation. Prayer, as every act of the Christian life, must
   have an ordination to God. Well, then, pray thus, and you shall be sure
   to speed. Carnal requests are often disappointed, and therefore we
   suspect gracious prayers, and faith is much shaken by the
   disappointment of a rash confidence. Consider that, John xvi. 23,
   `Verily, verily, I say unto you, whatsoever you ask the Father in my
   name, he shall give it you., Mark, Christ speaketh universally,
   `whatsoever, to raise our hopes; earnestly, `verily, verily, to
   encourage our faith. We are apt to disbelieve such promises.

   Obs. 14. Lastly, from that it shall be given. He bringeth an
   encouragement not only from the nature of God, but the promise of God.
   It is an encouragement in prayer, when we consider there is not only
   bounty in God, but bounty engaged by promise. What good will the
   general report do without a particular invitation? There is a rich King
   giveth freely; ay! but he giveth at pleasure; no, he hath promised to
   give to thee. The psalmist argueth from God's nature, `Thou art good,
   and dost good, Ps. cxix. 68. But from the promise we may reason thus,
   `Thou art good, and shalt do good., God at large, and discovered to you
   in loose attributes, doth not yield a sufficient foundation for trust;
   but God in covenant, God as ours. Well, then, let the world think what
   it will of prayer, it is not a fruitless labour: you have promises for
   prayer, and promises to prayer; and therefore when you pray for a
   blessing promised, God doth, as it were, come under another engagement:
   `Ask, and it shall be given.,

   Ver. 6. But let him ask in faith, nothing wavering; for he that
   wavereth is like a wave of the sea, driven with the wind and tossed.

   Here he proposeth a caution, to prevent mistakes about what he had
   delivered: every asking will not serve the turn; it must be an asking
   in faith.

   But let him ask in faith.--Faith may be taken--(1.) For confidence in
   God, or an act of particular trust, as Eph. iii. 12: `We have boldness
   and access with confidence through the faith of him, (2.) It may import
   persuasion of the lawfulness of the things that we ask for; that is one
   acceptation of faith in scripture, Rom. xiv. 23: `Whatever is not of
   faith, is sin;, that is, if we practise it before we are persuaded of
   the lawfulness of it. Or, (3.) In faith, that is, in a state of
   believing; for God will hear none but his own, those that have interest
   in Jesus Christ, `in whom the promises are yea and amen, 2 Cor. i. 20.
   All these senses are considerable, but I think the first is most direct
   and formal; for faith is here opposed to doubting and wavering, and so
   noteth a particular act of trust.

   Nothing wavering, meden diakrinomenos.--What is this wavering? The word
   signifieth not disputing or traversing the matter as doubtful in the
   thoughts. The same phrase is used Acts x. 20, `Arise, go with them,
   meden diakrinomenos, nothing doubting;, that is, do not stand disputing
   in thy thoughts about thy calling and the good success of it. The word
   is often used in the matter of believing; as Rom. iv. 20, `He staggered
   not through unbelief; in the original ou diekrithe `He disputed not,
   did not debate the matter, but settled his heart upon God's power and
   promise: Mat. xxi. 21: `If ye have faith, and doubt not, ye shall say
   to this mountain, Be thou removed into the depths of the sea, &c. If
   they could but remove the anxiousness and uncertainty of their
   thoughts, and settle their hearts upon the warrant, they should do
   miracles.

   For he that doubteth is like a wave of the sea, that is tossed to and
   fro.--An elegant similitude to set out their estate, used by common
   authors in the same matter, [56] and by the prophet Isaiah, chap. lvii.
   20. James saith here, the doubter, eoiken kludoni, is `like a wave of
   the sea;, and the prophet saith of all wicked men, kludonisthesontai
   (as the Septuagint render it), `These shall be like troubled waves,
   whose waters cannot rest.,

   The notes are these:--

   Obs. 1. That the trial of a true prayer is the faith of it. Cursory
   requests are made out of fashion, not in faith; men pray, but do not
   consider the bounty of him to whom they pray: prayer is a means, not a
   task; therefore, in prayer there should be distinct reflections upon
   the success of it. Well, then, look to your prayers; see you put them
   up with a particular hope and trust; all the success lieth on that: `O
   woman! great is thy faith; be it to thee as thou wilt, Mat. xv. 28: God
   can deny faith nothing; `Be it to you as you will., So Mark xi. 24,
   `Whatsoever things ye desire when ye pray, believe that ye shall
   receive them, and ye shall have them., Mark that, `Believe, and ye
   shall have., God's attributes, when they are glorified, they are
   exercised, and by our trust his truth and power is engaged. But you
   will say, How shall we do to pray in faith? I answer--There is
   something presupposed, and that is an interest in Christ. But that
   which is required in every prayer is:--

   1. An actual reliance upon the grace and merits of Jesus Christ: Eph.
   ii. 18, `Through him we have access with confidence unto the Father.,
   We cannot lift up a thought of hope and trust but by him. If you have
   not assurance, yet go out of yourselves, and look for your acceptance
   in his merits. Certainly this must be done; none can pray aright but
   believers. How can they comfortably be persuaded of a blessing, that
   have never a promise belonging to them? Therefore, at least you must
   honour Christ in the duty: you must see that such worthless creatures
   as you may be accepted in him: Heb. iv. 16, `Let us therefore come
   boldly to the throne of grace, that we may obtain mercy, and find help
   in time of need., Through Christ we may come freely and boldly: I am a
   sinner, but Jesus Christ, my intercessor, is righteous. Men will say,
   they do not doubt of God, but of themselves: I am a wretched sinner,
   will the Lord hear me? I answer--This is but Satan's policy to make us
   say we doubt of ourselves^ not of God; for, in effect, it is a doubting
   of God; of his mercy, as if it were not free enough to pardon and save;
   of his power, as if it were not great enough to help. We must come
   humbly; we are sinners: but we must come in faith also; Christ is a
   Saviour: it is our folly, under colour of humbling ourselves, to have
   low thoughts of God. If we had skill, we should see that all graces,
   like the stones in the building, have a marvellous symmetry and
   compliance one with another; and we may come humbly, yet boldly in
   Christ.

   2. We must put up no prayer but what we can put up in faith: prayer
   must be regulated by faith, and faith must not wander out of the limits
   of the word. If you have a promise, you may be confident that your
   requests will be heard, though in God's season: you cannot put up a
   carnal desire in faith. The apostle's words are notably pertinent to
   state this matter: 1 John v. 14, `This is the confidence that we have
   concerning him, that if we ask anything according to his will, he
   heareth us., All things are to be asked in faith; some things
   absolutely, as spiritual blessings,--I mean, as considered in their
   essence, not degree. Degrees are arbitrary. Other things condition
   ally, as outward blessings. Let the prayer be according to the word,
   and the success will be according to the prayer.

   3. The soul must actually magnify God's attributes in every prayer, and
   distinctly urge them against the present doubt and fear. Usually we do
   not doubt for want of a clear promise, but out of low thoughts of God;
   we cannot carry his love, power, truth, above the present temptation,
   and believe that there is love enough to justify us from so many sins,
   power enough to deliver us from so great a death or danger, 2 Cor. i.
   10; and bounty enough to bestow so great a mercy. This is to pray in
   faith, to form proper and right thoughts of God in prayer, when we see
   there is enough to answer the particular doubt and exigency: as Mat.
   viii. 28, 29, Jesus saith to the two blind men, `Believe ye that I am
   able to do this? and they said, Yea, Lord: then touched he their eyes,
   saying, According to your faith, be it unto you., Christ asked first
   whether they had a right estimation of his power, and then, in the next
   place, he calleth it faith, and gave them the blessing. Those that come
   to God had need conceive rightly of him; Christ requireth nothing more
   of the blind man but a sealing to the greatness of his power.
   `Believest thou that I am able?, `Yea, Lord;, and that was all. But you
   will say, Tell us more distinctly, what faith is required in every
   prayer? I answer--The question has been in a great part already
   answered.

   But, for further satisfaction, take these rules:--[1.] That where we
   have a certain promise, we must no way doubt of his will; for the doubt
   must either proceed from a suspicion that this is not the word or will
   of God, and that is atheism; or from a jealousy that God will not. make
   good his word, and that is blasphemy; or a fear that he is not able to
   accomplish his will, and that is downright distrust and unbelief.
   Therefore, where we have a clear sight of his will in the promise, we
   may have a confidence towards him, 1 John v. 14.

   [2.] Where we have no certain assurance of his will, the work of faith
   is to glorify and apply his power. Unbelief stumbleth most at that,
   rather at God's can than will; as appeareth partly by
   experience.--Fears come upon us only when means fail and the blessings
   expected are most unlikely; which argueth that it is not the
   uncertainty of God's will, but the misconceit of his power, that maketh
   u doubt. The present dangers and difficulties surprise us with such a
   terror that we cannot comfortably use the help of prayer out of a faith
   in God's power:--partly by the testimony of the scriptures. Search, and
   you shall find that God's power and all-sufficiency is the first ground
   and reason of faith. Abraham believed, because `God was able to
   perform., Rom. iv. 21. And that unbelief expresseth itself in such
   language as implieth a plain distrust of God's power; as Ps. lxxviii.
   19, `Can the Lord prepare a table in the wilderness?, It is not will,
   but can: 2 Kings vii. 2, `If the Lord should open the windows of
   heaven, how can this be?, So the Virgin Mary: Luke i. 34, `How can
   these things be?, and so in many other instances. Men deceive
   themselves when they think they doubt because they know not the will of
   God: their main hesitancy is at his power. Look, as in the case of
   conversion, we pretend a cannot, when indeed we will not; [57] so,
   oppositely, in the case of faith, we pretend we know not God's will,
   when we indeed doubt of his can. Therefore the main work of your faith
   is to give him the glory of his power, leaving his will to himself.
   Christ putteth you, as he did the blind men (Mat. ix. 28), to the
   question, `Am I able?, Your souls must answer, `Yea, Lord., And in
   prayer you must come as the leper: Mat. viii. 2, `Lord, if thou wilt,
   thou canst make me clean., Whether he grant you or not, believe; that
   is, say in your thoughts, Lord, thou canst.

   [3.] In these cases, his power is not only to be glorified, but also
   his love. But you will say, in an uncertain case, How must we glorify
   his love? I answer--Two ways; faith hath a double work. (1.) To compose
   the soul to a submission to God's pleasure. He is so good, that you may
   refer yourself to his goodness. Whether he grant or not, he is a wise
   God and a loving father, and will do what is best; so that, you see, in
   no case we must dispute, but refer ourselves to God, as the leper was
   not troubled about God's will, but said, `Lord, thou canst., Cast
   yourselves upon his will, but conjure him by his power; this is the
   true and genuine working of faith. When you dare leave your case with
   God's love, `let him do what seemeth good in his eyes, good he will do;
   as in scripture the children of God in all temporal matters do resign
   themselves to his disposal, for they know his heart is full of love,
   and that is best which their heavenly Father thinketh best, and this
   taketh off the disquiet and perplexity of the spirit: Prov. xvi. 3,
   `Commit thy works unto the Lord, and thy thoughts shall be
   established., They wait with serenity when they have committed their
   works to God's will with submission. (2.) To incline and raise the soul
   into some hope of the mercy prayed for. Hope is the fountain of
   endeavours, and we should neither pray nor wait upon God were it not
   that we may look up to him because there is hope, Lam. iii. 29. The
   hypocrite's prejudice was, `It is in vain to seek God, Job xxi. 15.
   There are some particular promises, you know, concerning preservation
   in times of pestilence, oppression, famine, &c. (Mal. iii. 14), which,
   though they are not always made good in the rigour of the letter, yet
   they are in a great measure fulfilled, and epi` to` pleiston, for the
   most part take place. I say, though they are to be expounded with the
   exception and reservation of the cross (for God is no further obliged
   than he is obliged by the covenant of grace, and in the covenant of
   grace he hath still kept a liberty of `visiting their iniquity with
   rods, Ps. lxxxix. 33), yet because the children of God have many
   experiences of their accomplishment, they cannot choose but conceive
   some hope towards God, and incline rather to think that God will grant.
   The least that these promises do is to beget some loose hope, they
   being so express to our case, and being so often accomplished. Nay, how
   can we urge these in prayer to a good God, and not say, as David,
   `Remember thy word unto thy servant, wherein thou hast caused me to
   hope, Ps. cxix. 49? I do not say we should prescribe to God, and limit
   his will to our thoughts, but only conceive a hope with submission,
   because of the general reservation of the cross.

   [4.] Some, that have more near communion with God, may have a
   particular faith of some particular occurrences. By some special
   instincts in prayer from the Spirit of God they have gone away and said
   with David, Ps. xxvii. 3, `In this I will be confident., I do not say
   it is usual, but sometimes it may be so; we cannot abridge the Spirit
   of his liberty of revealing himself to his people. But, remember,
   privileges do not make rules; these are acts of God's prerogative, not
   according to his standing law and rule. However, this I conceive is
   common: that, in a particular case, we may conceive the more hope, when
   our hearts have been drawn out to God by an actual trust; that is, when
   we have urged a particular promise to God in prayer with submission,
   yet with hope; for God seldom faileth a trusting soul. They may lay
   hold on God by virtue of a double claim; partly by virtue of the single
   promise that first invited them to God, and then by virtue of another
   promise made to their trust; as Isa. xxvi. 3, `Thou keepest him in
   perfect peace who putteth his trust in^thee, because he trusteth in
   thee., An ingenious man will not disappoint trust; and God saith, eo
   nomine, for that reason, because they trust in him, he will do them
   good; therefore, now having glorified God's power, and with hope
   referred themselves to his will, they have a new argument of hope
   within themselves. It is notable that in Ps. xci. 2, 3, there is a
   dialogue between the Spirit of God and a believing soul. The soul
   saith, `I will say of the Lord, he is my refuge and my fortress, my
   God; in him will I trust., There is a resolution of a humble and actual
   trust. The Spirit answereth, ver. 3, `Surely he shall deliver thee from
   the snare of the fowler, and from a noisome pestilence., There is a
   promise under an averment, surely, which certainly would do nothing, if
   it did not at the least draw out the more hope.

   Thus I have given you my thoughts of this common and useful
   case,--praying in faith.

   Obs. 2. From that nothing wavering, or disputing, as it is in the
   original, man's nature is much given to disputes against the grace and
   promises of God. The pride of reason will not stoop to a revelation;
   and where we have no assurance but the divine testimony, there we are
   apt to cavil. All doubts are but disputes against a promise; therefore
   what is said in our translation, `Lift up pure hands, without wrath and
   doubting, (1 Tim. ii. 8), is in the original choris dialogi'smou,
   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
   logi'smous, those imaginations, or reasonings rather (for so the word
   properly signifieth), which exalt themselves against the knowledge of
   God in Christ. Carnal reason is faith's worst enemy. It is a great
   advantage when we can make reason, that is an enemy to faith, to be a
   servant to it; logizesthe, saith the apostle: Rom. vi. 11, `Reckon, or
   reason yourselves to be dead to sin, and alive to God., Then is our
   reason and discourse well employed, when it serveth to set on and urge
   conclusions of faith.

   Obs. 3. From the same--That the less we doubt, the more we come up to
   the nature of true faith. The use of grace is to settle the heart upon
   God; to be fast and loose argueth weakness: `Why doubt ye, O ye of
   little faith?, I do not say it is no faith, but it is a weak faith: a
   trembling hand may hold somewhat, but faintly. Well, then, seek to lay
   aside your doubts and carnal debates, especially in prayer; come
   `without wrath and doubting: `without wrath to a God of peace, without
   doubting to a God of mercy. Do not debate whether it be better to cast
   yourselves upon God's promise and disposal, or to leave yourselves to
   your own. carnal care; that is no faith when the heart wavereth between
   hopes and fears, help and God. Our Saviour saith, Luke xii. 29, me
   meteorizesthe, `Be not of doubtful mind, what ye shall eat and drink;,
   do not hang between two, like a meteor hovering in the air (so the word
   signifieth), not knowing what God will do for you. A thorough belief of
   God's attributes, as revealed in Christ, taketh off all disquiets and
   perplexities of spirit. Well, then, get a clear interest in Christ, and
   a more distinct apprehension of God's attributes. Ignorance perplexeth
   us, and filleth the soul with misty dark reasonings; but faith settleth
   the soul, and giveth it a greater constancy.

   Obs. 4. From that like a wave of the sea, tossed to and fro, doubts are
   perplexing, and torment the mind. An unbeliever is like the waves of
   the sea, always rolling; but a believer is like a tree, much shaken,
   but firm at root. We are under misery and bondage as long as we are
   tossed upon the waves of our own affections; and till faith giveth a
   certainty, there is no rest and peace in the soul: `Return to thy rest,
   O my soul, for the Lord hath dealt bountifully with thee, Ps. cxvi. 7.
   Faith shedding abroad God's love in our sense and feeling, begetteth a
   calm: they that teach a doctrine of doubting--exercent carnificinam
   animarum, saith Calvin--they do but keep conscience upon the rack, and
   leave men to the torment of their own distracted thoughts. Romish
   locusts are like scorpions (Rev. ix. 10), with `stings in their tails;,
   and `men shall desire death, (ver. 6) that are stung with them.
   Antichristian doctrines yield no comfort and ease to the conscience,
   but rather sting it and wound it, that, to be freed from their anxiety,
   men would desire to die. Certainly there cannot be a greater misery
   than for man to be a burden and a terror to himself; and there is no
   torment like that of our own thoughts. Well, then, go to God, and get
   your spirit settled: he that cherisheth his own doubts doth but hug a
   distemper instead of a duty. ^

   Ver. 7. For let not that man think that he shall receive anything of
   the Lord.

   Let him not think.--It is either put to show that they can look for
   nothing, nor rise up into any confidence before God; he doth not say,
   `He shall receive nothing, but `Let not that man think he shall
   receive;, whatever God's overflowing bounty may give them, they can
   expect nothing. Or else, `Let not that man think, to check their vain
   hopes. Man deceiveth himself, and would fain seduce his soul into the
   way of a carnal hope; therefore, saith the apostle, `Let not that man
   think, that is, deceive himself with a vain surmise.

   That he shall receive anything.--Such doubting as endeth not in faith
   frustrateth prayers, and maketh them altogether vain and fruit less.
   There are doubts in the people of God, but they get the victory over
   them; and, therefore, it is not to be understood as if any doubt did
   make us incapable of any blessing, but only such as is allowed and
   prevaileth.

   Of the Lord, para tou? Kuriou; that is, from Christ; Lord, in the idiom
   of the New Testament, being most usually applied to him, as mediator;
   and Christ as mediator is to commend our prayers to God, and to convey
   all blessings from God; therefore, the apostle saith, 1 Cor. viii. 6,
   `To us there is but one God, the Father of all, by whom are all things,
   and we in him; and one Lord Jesus Christ, by whom are all things, and
   we by him., The heathens, as they had many gods, many ultimate objects
   of worship, so they had many lords, many intermediate powers, that were
   to be as agents between the gods and men, to convey the prayers and
   supplications of men to the gods, and the bounty and rewards of
   devotion from the gods to men; `But to us, saith the apostle, `there is
   but one God, one sovereign God, `the Father, the first spring and
   fountain of blessings; `and one Lord, that is, one Mediator, `Jesus
   Christ, di' hou ta` pa'nta kai` emeis di' autou, by whom are all
   things, which come from the Father to us, and by whom alone we find
   access to him.

   The notes are these:--

   Obs. 1. That unbelievers, though they may receive something, yet they
   can expect nothing from God. Let him not think. They are under a double
   misery:--(1.) They can lift up no thoughts of hope and comfort, for
   they are not under the assurance of a promise. Oh, what a misery is
   this, to toil, and still to be left to an uncertainty--to pray, and to
   have no sure hope! When the task is over, they cannot look for
   acceptance or a blessing. The children of God are upon^ more sure
   terms: 1 Cor. ix. 26, `I run not as uncertainly;, that is, not as one
   that is in danger or doubt of having run in vain. So Solomon saith,
   Prov. xi. 18, `The righteous hath a sure reward;, they have God's
   infallible promise, and may expect a blessing; but the wicked, whether
   they run or sit, they cannot form their thoughts into any hope; whether
   they run, or sit still, they are in the same condition; [58] if they
   run, they run uncertainly; if they pray, they pray uncertainly; like a
   slave that doth his task, and knoweth not whether he shall please; so,
   when they have done all, they are still left to the puzzle and
   uncertainty of their own thoughts; and indeed it is a punishment that
   well enough suiteth with their dispositions; they pray, and do not look
   after the success of prayer; they perform duties, and do not observe
   the blessing of duties, like children that shoot their arrows at
   rovers, with an uncertain aim, and never look after them again. Those
   that live best among carnal men, live by guess, and some loose devout
   aims. (2.) If they receive anything, they cannot look upon it as coming
   by promise, or as a return of prayers. When the children are fed, the
   dogs may have crumbs: all their comforts are but the spillings and
   overflowings of God's bounty. And truly this is a great misery, when we
   cannot see love in our enjoyments, and blessings are given us by chance
   rather than covenant; they cannot discern mercy and truth in any of
   their comforts, as Jacob did, Gen. xxxii. 10. Well, then, let the
   misery of this condition make us to come out of it; get a sure interest
   in Christ, that you may be under a sure hope and expectation. Unbelief
   will always leave you to uncertainty; doubting is a new provocation,
   and when a man maketh a supplication a provocation, what can he look
   for? A man may be ashamed to ask God, that is so backward to honour
   him.

   Obs. 2. From the other reason of the words, let him not think. Men
   usually deceive themselves with vain hopes and thoughts: they are out
   in their thinking: Mat. iii. 9, `Think not to say within yourselves, We
   have Abraham to our father., Carnal confidence is rooted in some vain
   principle and thought; so men think God is not just, hell is not so
   hot, the devil is not so black, nor the scriptures so strict as they
   are made to be. The apostles everywhere meet with these carnal
   thoughts; as 1 Cor. vi. 9, `Be not deceived; neither fornicators, nor
   adulterers, nor idolaters, &c. They were apt to deceive themselves with
   some such hope; so Gal. vi. 7, `Be not deceived, God is not mocked.,
   Men are persuaded that if they can devise any shift to excuse
   themselves from duty, all will be well enough. God is not mocked with
   any pretences; this is but a vain thought. Well, then, look to your
   privy thoughts. All corrupt actions are founded in some vain thought,
   and this vain thought is strengthened with some vain word; therefore
   the apostle saith, Eph. v. 6, `Let no man deceive you with vain words.,
   All practical errors are but a man's natural thoughts cried up for a
   valuable opinion, and they all tend either to excuse sin, or to secure
   us from judgment, or to seduce us into a vain hope; and thus foolish
   man becometh his own cheater, and deceiveth himself with his own
   thinking. In all natural and civil things we desire to know the truth;
   many do deceive, but none would willingly be deceived; [59] but in
   spiritual things we think ourselves never more happy than when we have
   seduced our souls into a vain hope, or gotten them into a fool's
   paradise.

   Obs. 3. From that, that he shall receive. The cause why we receive not
   upon asking, is not from God, but ourselves; he `giveth liberally, but
   we pray doubtingly. He would give, but we cannot receive. We see men
   are discouraged when they are distrusted, and suspicion is the ready
   way to make them unfaithful; and, certainly, when we distrust God, it
   is not reasonable we should expect aught from him. Christ said to
   Martha, John xi. 40, `If thou wouldst believe, thou shouldst see the
   glory of God;, that is, power, love, truth, discovered in their lustre
   and glory. Omnipotency knoweth no restraint, only it is discouraged by
   man's unbelief; therefore it is said, Mark vi. 5, 6, `And he could do
   no mighty work there, because of their unbelief;, he could not, because
   he would not, not for want of power in him, but for want of disposition
   in the people. So Mark ix. 22, 23: the father cometh for a possessed
   child: `Master, if thou canst do anything, help us., Christ answereth,
   `If thou canst believe, all things are possible to him that believeth.,
   The distressed father saith, `If thou canst do anything;, our holy Lord
   saith, `If thou canst believe:, as if he had said, Do not doubt of my
   power, but look to thy own faith; I can, if thou canst. If we were
   disposed to receive as God is fitted to give, we should not be long
   without an answer. Omnipotent power can save to the utter most,
   infinite love can pardon to the uttermost, if we could but believe.
   `All things are possible to him that believeth;, that is, God can do
   all things for the comfort and use of believers; faith is his immutable
   ordinance, and he will not go out of his own way. Well, then, if you
   receive not, it is not for want of power in God, but want of faith in
   yourselves.

   Obs. 4. From that anything--neither wisdom nor anything else--that God
   thinketh the least mercy too good for unbelievers: he thinketh. nothing
   too good for faith, and anything too good for unbelief. It is
   observable, in the days of Christ's flesh, that faith was never
   frustrate; he never let it pass without some effect; nay, some times he
   offereth all that you can wish for: Mat. xv. 28, `Great is thy faith;
   be it to thee even as thou wilt., Faith giveth Christ content, and,
   therefore, he will be sure to give the believer content; crave what you
   will, and he will give it. But, on the contrary, `Let not that man
   think that he shall receive anything., How are the bowels of mercy
   shrunk up at the sight of unbelief! Believers shall have all things,
   and you nothing.

   Obs. 5. From that from the Lord, that the fruit of our prayers is
   received from the hands of Christ; he is the middle person by whom God
   conveyeth blessings to us, and we return duty to him. See John xiv. 13,
   `Whatsoever ye shall ask the Father in my name, that will I do, that
   the Father may be glorified in the Son., Mark, `I will do it, [60]
   Christ receiveth the power to convey the blessing; we must ask the
   Father, but it cometh to us through him: and all this, not that the
   Father might be excluded, but glorified. We are unworthy to converse
   with the Father, therefore Christ is the true mediator. God is
   glorified when we come to him through Christ. In times of knowledge,
   God would have your thoughts in prayer to be more distinct and
   explicit; you must come to the Father in the Son's name, and look for
   all through the Spirit: and as the Spirit worketh as Christ's Spirit,
   to glorify the Son, John xvi. 4, so the Son, he will give to glorify
   the Father. What an excellent ground of hope and confidence have we,
   when we reflect upon these three things in prayer--the Father's love,
   the Son's merit, and the Spirit's power! No man cometh to the Son but
   by the Father, John vi. 65: no man cometh to the Father but by the Son,
   John xiv. 6: no man is united to the Son but by the Holy Ghost:
   therefore do we read of `the unity of the Spirit, Eph. iv. 3.

   Ver. 8. A double-minded man is unstable in all his ways.

   He proceedeth to a general consideration of the unhappiness of un
   believers, and he saith two things of them--that they are double-minded
   and unstable. Possibly there may be a secret antithesis, or opposition,
   between the temper of these men and what he had said before of God. God
   giveth aplos, 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, dipsuchos aner.--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., dipsuchoi. 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. [61] (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,
   [62] that sometimes held one thing, and anon another, that a man could
   never have them at any stay or certain pass. (3.) And, more expressly
   to the context, it may note those whose minds were tossed to and fro
   with various and uncertain motions; now lifted up with a billow of
   presumption, then cast down in a gulf of despair, being divided between
   hopes and fears concerning their acceptance with God. I prefer this
   latter sense, as most suiting with the apostle's purpose.

   Is unstable, akatastatos.--Hath no constancy of soul, being as ready to
   depart from God as to close with him; no way fixed and resolved in the
   religion he professeth.

   In all his ways.--Some apply it chiefly to prayer, because those that
   are doubtful of success often intermit the practice of it, regarding it
   only now and then in some zealous pangs, when conscience falleth upon
   them: but I suppose rather it is a general maxim, and that prayer is
   only intended by consequence, for the apostle saith, `in all his ways.,
   Note, way, by a known Hebraism, is put for any counsel, action,
   thought, or purpose; and so it implieth that all their thoughts,
   motions, and actions do float hither and thither continually.

   The notes are these:--

   Obs. 1. That unbelieving hypocrites are men of a double mind; they want
   the conduct of the Spirit, and are led by their own affections, and
   therefore cannot be settled: fear, the love of the world, carnal hopes
   and interests draw them hither and thither, for they have no certain
   guide and rule. It is said of godly men, Ps. cxii. 7, `They shall not
   be afraid of evil tidings; their heart is fixed, trusting in the Lord:,
   they walk by a sure rule, and look to sure promises; and therefore,
   though their condition is changed, their heart is not changed, for the
   ground of their hopes is still the same. Carnal men's hearts rise and
   fall with their news, and when affairs are doubtful, their hopes are
   uncertain, for they are fixed upon uncertain objects, `They are
   confounded, for they have heard evil tidings, saith the prophet, Jer,
   xlix. 23: upon every turn of affairs, they have, as it were, another
   heart and soul. That request of David is notable for the opening of
   this double mind, Ps. lxxxvi. 11, `Unite my heart to fear thy name.,
   The Septuagint read e'noson te`n kardian mou, `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 monachos
   (which is Aquila's word in that place), after one manner and fashion.
   This double mind in carnal men bewrayeth itself two ways in their hopes
   and their opinions. (1.) In their hopes, they are distracted between
   expectation and jealousy, doubts and fears; now full of confidence in
   their prayers, and anon breathing forth nothing but sorrow and despair;
   and possibly that may be one reason why the psalmist compareth the
   wicked to chaff, Ps. i. 4, because they have no firm stay and
   subsistence, but are driven to and fro by various and un certain
   motions, leading their lives by guess, rather than any sure aim. (2.)
   In their opinions, hypocrites usually waver and hang in suspense, being
   distracted between conscience and carnal affections; their affections
   carry them to Baal, their consciences to God; as the prophet saith to
   such men, 1 Kings xviii. 21, `How long will ye halt between two
   opinions?, They are usually guilty of a promiscuous compliance, which,
   though used by them in carnal policy, yet often tendeth to their hurt;
   for this indifferency is hateful to God and men. God loatheth it: Rev.
   iii. 15, `I know thy works; I would thou wert either hot or cold; but
   because thou art neither hot nor cold, I will spue thee out of my
   mouth., Lukewarmness is that temper that is most ingrate to the
   stomach, and therefore causeth vomits: so are lukewarm Christians to
   God; his ways are not honoured but by a zealous earnestness. And man
   hateth it. Solon did not judge him a good citizen that in a civil war
   took neither part; usually such middling men, [63] 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, en te parou'se alethei'a, `in the truth that now is., I
   confess, such cases may happen, where the pretences of both sides are
   so fair, and the miscarriages so foul, that we know not which to
   choose; and (as Cato said of the civil wars between Caesar and Pompey,
   quem fugiam video, quem sequar non video), we can better see whom to
   avoid, than whom to close with and follow; and thereupon there may be
   hesitancy and indifferency; but this is neither allowed for the
   present, nor continued out of interest, but conscience, and never
   descendeth to any base compliances for advantage. [64]

   Obs. 2. That doubtfulness of mind is the cause of uncertainty in our
   lives and conversations. Their minds are double, and therefore their
   ways are unstable. First, there is (as Seneca saith), nusquam
   residentis animi volutatio, uncertain rollings of spirit; and then vita
   pendens, a doubtful and suspensive life. [65] 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. [66] A certain expectation of the hopes of the gospel
   produceth obedience, and a certain belief of the doctrine of the gospel
   produceth constancy.

   1. None walk so evenly with God as they that are assured of the love of
   God. Faith is the mother of obedience, and sureness of trust maketh way
   for strictness of life. When men are loose from Christ, they are loose
   in point of duty, and their floating belief is soon discovered in their
   inconstancy and unevenness of walking. We do not with any alacrity or
   cheerfulness engage in that of whose success we are doubtful; [67] 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 i'dion ste'rigmon, `our own steadfastness, 2
   Peter iii. 17, `Lest ye fall from your own steadfastness into the error
   of the wicked., Every believer hath, or should have, a proper ballast
   in his own spirit, some solid, rational grounds that may stay and
   support him; otherwise, when the chain of consent is broken, we shall
   soon be scattered. So elsewhere a believer is bidden to render lo'gon,
   `a reason of the hope that is in him, 1 Peter iii. 15; that is, those
   inward motives that constrained his assent to the truth. Thus also the
   apostle Paul chargeth us, 1 Thes. v. 21, first to `prove all things,
   and then to `hold fast that which is good., It is unsafe to engage till
   a full conviction, or to resolve without evidence, for there is no
   likelihood of holding fast till we have proved. Well, then, labour to
   understand the grounds of your religion. If you love a truth
   ignorantly, you cannot love it constantly. There is still a party left
   in the soul to betray it into the hands of the opposite error. To take
   up ways without any trial is but a simple credulity, which will soon be
   abused and misled; and to take up ways upon half conviction is
   hypocrisy, which by that other part of the mind not yet gained will be
   soon discovered. Look upon it, then, as brutish to follow the track,
   and base to profess before you are ascertained.

   Ver. 9. Let the brother of low degree rejoice in that he is exalted.

   The apostle having finished that necessary digression about prayer,
   returneth to the main matter in hand, which is bearing of afflictions
   with joy; and urgeth another reason in this verse, because, to be
   depressed in the world for righteousness, sake, is to be exalted
   towards God; and in consideration of their spiritual comforts and
   privileges, they had rather cause to boast and glory than to be made
   sorry. Lot us see the force of the words.

   Let the brother; that is, a Christian. The people of God are expressed
   by that term, because the truest friendship and brotherhood is inter
   bonos, among the good and godly. Combinations of wicked men are rather
   a faction and a conspiracy than a brotherhood; therefore you find this
   in scripture notion always appropriated to the people of God. When it
   is said indefinitely `a brother, you may understand a saint; as here
   James doth not say `a Christian, but `let the brother., So Paul, 1 Cor.
   xvi. 20, `All the brethren salute you;, that is, all the saints. And
   sometimes it is expressed with this addition, `holy brethren, 1 Thes.
   v. 27; whereas in the same place, in ver. 26, he had said, `Greet all
   the brethren., This loving compellation and use of calling one another
   brothers and sisters continued till Tertullian's time, as we showed
   before.

   Of low degree. In the original it is ta'peinos, which, as the Hebrew
   word nv, signifieth both humble and base, the grace and the condition,
   affliction and humility. It is here put for the condition, not the
   grace, and therefore we well render it `of a low degree;, for it is
   opposed to the term `rich `in the next verse; and so it is taken else
   where, as Prov. xvi. 19, `Better be of an humble spirit with the lowly,
   than to divide the spoil with the proud., By lowly he meaneth the lowly
   in condition, not in heart; for it is opposed to `dividing the spoil.,
   So Luke i. 48, `He hath regarded the low estate of his handmaid;,--it
   is te`n tapei'nosin, the humility of his handmaid. The grace and the
   condition are expressed by the same term, because a low estate is the
   great engagement to a lowly heart. But remember, by low degree is not
   intended one that is poor simply, but one that is poor for Christ, as
   persecutions and afflictions are often expressed by the word humility
   and humiliation; thus Ps. ix. 12, 13, `He forgetteth not the cry of the
   humble,--the margin readeth afflicted; and in ver. 13, `Consider my
   trouble which I suffer from them that hate me,--in the original, my
   `humiliation., So here, a'delphos ho ta'peinos, `the humble brother, is
   one that is humbled or made low by the adversaries of religion.

   Rejoice.--In the original kauchastho, `boast, or `glory, as it is in
   the margin. It is the highest act of joy; even when joy beginneth to
   degenerate, and pass the limits and bounds of reason. I say, it is the
   first degeneration of joy, and argueth the soul to be surprised with
   great excess and height of affection, for the next step beyond this is
   verily wicked. Joy beginneth to exceed when it cometh to exultation,
   but when it cometh to insultation, it is stark naught. Therefore, how
   should they boast or glory? Is that lawful? I answer--(1.) It may be
   understood as a concession of the lesser evil, thus: Rather than murmur
   under afflictions, or faint under them, or endeavour to come out of
   them by ill means, you may rather boast of them; rather than groan
   under them as a burden, you may boast of them as a privilege it is the
   lesser evil. Such concessions are frequent in scripture, as Prov. v.
   19, `Thou shalt err in her love;, so in the original, and in the
   Septuagint, te? philia autes peripheromenos po'llostos ese, `Thou shalt
   be overmuch in her love., We translate, `He shall be ravished with her
   love, which certainly implieth an unlawful degree, for ecstasies and
   ravishments in carnal matters are sinful. How is it, then, to be
   understood? Doth the scripture allow any vitiosity and excess of
   affection? No; it is only a notation of the lesser evil. Rather than
   lose thyself in the embraces of an harlot, `let her breasts satisfy
   thee, be overmuch, or `err in her love, (2.) It may only imply the
   worth of our Christian privileges: let him look upon his privileges as
   matter of boasting. How base and abject soever your condition seem to
   the world, yet suffering for Christianity is a thing whereof you may
   rather boast than be ashamed. (3.) It may be the word is to be
   mollified with a softer signification, as our translators, instead of
   `let him boast, or glory, say, `let him rejoice, though, by the way,
   there is no necessity of such a mitigated sense; for the apostle Paul
   saith directly, in the same terms, Rom. v. 3, `We boast, or glory, in
   tribulations, &c. But more of this in the observations.

   In that he is exalted, en to hupsei autou, in his sublimity. This may
   be understood two ways: (1.) More generally, in that he is a brother or
   a member of Christ, as the worth and honour of the spirit ual estate is
   often put to counterpoise the misery and obscurity of afflictions; thus
   Rev. ii. 9, `I know thy poverty, but thou art rich, poor outwardly, but
   rich spiritually. (2.) More particularly, it may note the honour of
   afflictions, that we are thought worthy to be sufferers for anything in
   which Christ is concerned, which is certainly a great preferment and
   exaltation.

   The notes are these:--

   Obs. 1. That the people of God are brethren. I observed it before, but
   here it is direct, `Let the brother of low degree, &c. They are
   begotten by the same Spirit, by the same immortal seed of the word.
   They have many engagements upon them to all social and brotherly
   affection. Jure matris naturae [68] (as Tertullian saith)--by the
   common right of nature, all men are brethren. But, Vos mali fratres,
   quia parum homines (saith he to the persecutors)--the church can ill
   call you brethren, because ye are scarce men. Well, then, consider your
   relation to one another. You are brethren, a relation of the greatest
   endearment, partly as it is natural--not founded in choice, as
   friendship, but nature; partly as it is between equals. The respect
   between parents and children is natural; but in that part of it which
   ascendeth from inferiors to superiors, there is more of reverence than
   sweetness. In equals there is (if I may so speak) a greater symmetry
   and proportion of spirit, therefore more love. Ah! then, live and love
   as brethren. Averseness of heart and carriage will not stand with this
   sweet relation. The apostle speaketh with admiration: 1 Cor. vi. 6,
   `Brother goeth to law with brother, and that before unbelievers!, There
   are two aggravations one from the persons striving, brother with
   brother; the other, before whom they made infidels conscious of their
   contention. So Gen. xiii. 7, 8, `And there was a strife between the
   herdmen of Abram's cattle and the herdmen of Lot's cattle, and the
   Canaanite and Perizzite was yet in the land., The Canaanite was yet
   unsubdued, ready to take advantage of their divisions, yet they strove.
   But see how Abram taketh up the matter. `We be brethren, let there be
   no more strife., Oh! consider, no discords are like those of brethren.
   The nearer the union, the greater the separation upon a breach; for
   natural ties being stronger than artificial, when they are once broken
   they are hardly made up again; as seams when they are ripped may be
   sewed again, but rents in the whole cloth are not so easily remedied.
   And so Solomon saith, Prov. xviii. 19, `A brother offended is harder to
   be won than a strong city: their contentions are like the bars of a
   castle;, that is, they are as irreconcilable as a strong castle is
   impregnable. But this is not all that is required, as to avoid what
   misbecometh the relation, but we must also practise the duty that it
   enforceth. There should be mutual endeavours for each others, good: Ps.
   cxxii. 8, `For my brethren and companions, sake, I will now say, Peace
   be within thee;, that is, because of the relation, he would be earnest
   with God in prayer for their welfare.

   Obs. 2. The brother of low degree.--He saith of low degree, and yet
   brother. Meanness doth not take away church relations. Christian
   respects are not to be measured by these outward things; a man is not
   to be measured by them, therefore certainly not a Christian, I had
   almost said, not a beast. We choose a horse sine phaleris et ephippio,
   by his strength and swiftness, not the gaudiness of his trap pings:
   that which Christians should look at is not these outward additaments,
   but the eminency of grace: James ii. 1, `Have not the faith of our Lord
   Jesus Christ in respect of persons;, that is, do not esteem their grace
   according to the splendour or meanness of the outward state and
   condition. Despising the poor is called a despising the church of God:
   1 Cor. xi. 22, `Have ye not houses to eat and drink in? Or despise ye
   the church of God, and shame them that have not?, At their love feasts
   they were wont to slight the poor, and discourage those that were not
   able to defray part of the charge, which, the apostle saith, is a
   despising the church that is, those that are members of Christ and the
   church, as well as themselves; [69] for he doth not oppose ekklesi'an
   to oikon, 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 pneumati, in spirit, not in purse. Many
   men's sufferings here are but the pledges and prefaces of future
   misery, the `beginning of sorrows, Mat. xxiv. 8. For the present your
   families are full of wants, your persons oppressed with misery and
   reproach, but all this is but a shadow of hell that cometh after; every
   Lazarus is not carried into Abraham's bosom; you may be miserable here
   and hereafter too; God will not pity you because of your suffering, but
   punish you rather, for these give you warning. Oh! consider, then, is
   it not sad to you, when you see the naked walls, the ragged clothes,
   and hear the cries of the hungry bellies within your families, you
   yourselves much bitten and pinched with want, and become the scorn and
   contempt of those that dwell about you? Ay! but it will be more sad to
   consider that these are the beginnings of sorrows; you cry for a bit
   now, and then you may howl for a drop to cool your tongue; now you are
   the scorn of men, then the scorn of God, men, and angels. Oh! be wise;
   now you may have Christ as well as others; as the poor and rich were to
   pay the same ransom to make an atonement for their souls, Exod. xxx.
   15: but if not, you will perish as well as others; as God will not
   favour the rich, so he will not pity the poor.

   Obs. 4. From the word ta'peinos--it signifieth both humble, and of low
   degree--observe, that the meanest have the greatest reason and
   engagement to be humble; their condition always maketh the grace in
   season--poverty and pride are most unsuitable. It was one of Solomon's
   odd sights, Eccles. x. 7, to see `servants on horseback, and princes
   going on foot., A poor proud man is a prodigy and wonder of pride; he
   hath less temptation to be proud, he hath more reason to be humble.
   Nebuchadnezzar was more excusable, for he had a great Babel, and that
   was a great temptation. Besides what should be in your affections,
   there is somewhat in your condition to take down the height of your
   spirits: it is not fit for those of the highest rank to turn
   fashionists, and display the ensigns of their own vanity; but when
   servants and those of a low degree put themselves into the garb, it is
   most intolerable. But alas! thus we often find it; men usually walk
   unsuitably to their condition, as if they would supply in pride what is
   lacking in estate and sufficiency; whereas others that excel in
   abilities are most lowly in mind, as the sun at highest casteth least
   shadows.

   Obs. 5. Again, from that of low degree. God may set his people in the
   lowest rank of men. A brother may be ta'peinos, base and abject, in
   regard of his outward condition. `The Captain of salvation, the Son of
   God himself, was, Isa. liii. 3, `despised and rejected of men;, as we
   render it in the original, chadal ischim, desitio virorum, that is, the
   leaving-off of men; implying that he appeared in such a form and rank
   that he could scarce be said to be man, but as if he were to be
   reckoned among some baser kind of creatures; as Ps. xxii. 6, David
   saith, as a type of him, `I am a worm, and no man;, rather to be
   numbered among the worms than among men, of so miserable a being that
   you could scarce call him man; rather worm, or some other notion that
   is fittest to express the lowest rank of creatures. Well, then, in the
   greatest misery say, I am not yet beneath the condition of a saint--a
   brother may be base and abject.

   Obs. 6. From that let the brother of low degree glory. That the vilest
   and most abject condition will not excuse us from murmuring: though you
   be ta'peinos, base, yet you may rejoice and glory in the Lord. A man
   cannot sink so low as to be past the help of spiritual comforts. In
   `the place of dragons, there is somewhat to check murmurings, somewhat
   that may allay the bitterness of our condition, if we had eyes to see
   it: though the worst thing were happened to you, poverty, loss of
   goods, exile, yet in all this there is no ground of impatiency: the
   brother of low degree may pitch upon something in which he may glory.
   Well, then, do not excuse passion by misery, and blame your condition
   when you should blame yourselves: it is not your misery, but your
   passions, that occasion sin; wormwood is not poison. But alas! the old
   Adam is found in us: `The woman, which thou gavest me, gave me, and I
   did eat., We blame providence when we should smite upon our own thighs.
   It is but a fond excuse to say, Never such sufferings as mine: Lam. i.
   12, `Is there any sorrow like unto my sorrow?, Men pitch upon that
   circumstance, and so justify their murmurings. But remember, the
   greatness of your sufferings cannot give allowance to the exorbitancies
   of your passions: the low degree hath its comforts.

   Obs. 7. From that rejoice, or glory, or boast. There is a concession of
   some kind of boasting to a Christian; he may glory in his privileges.
   To state this matter, I shall show you:--

   1. How he may not boast. (1.) Not to set off self, self-worth,
   self-merits; so the apostle's reproof is just, 1 Cor. iv. 7, `Why dost
   thou glory, (the same word that is used here) `as if thou hadst not
   received what thou hast?, That is an evil glorying, to glory in
   ourselves, as if our gifts and graces were of our own purchasing, and
   ordained for the setting off of our own esteem; all such boasting is
   contrary to grace, as the apostle saith, Rom. iii. 27, Pou oun he
   kauchesis, `Where is boasting? It is excluded by grace., (2.) Not to
   vaunt it over others; the scripture giveth you no allowance to feed
   pride: it is the language of hypocrites, Isa. lxv. 5, `Stand by
   thyself; I am holier than thou., To despise others, as carnal, as men
   of the world, and to carry ourselves with an imperious roughness
   towards them, it is a sign we forget who made the difference. The
   apostle chideth such kind of persons, Rom. xiv. 10, ti exoutheneis,
   `Why dost thou set at naught thy brother?, Tertullian readeth it, Cur
   nullificas?--why dost thou nothing him? He that maketh nothing of
   others, forgetteth that God is `all in all, to himself. Grace is of
   another temper: Titus iii. 3, `Show meekness to all men, for we
   ourselves in times past were foolish and disobedient., So think of what
   you are, that you may not forget what you were, before grace made the
   distinction.

   2. How he may boast. (1.) If it be for the glory of God, to exalt God,
   not yourselves: Ps. xxxiv. 2, `My soul shall make her boast of God;, of
   his goodness, mercy, power. This is well, when we see we have nothing
   to boast of but our God; neither wealth, nor riches, nor wisdom, but of
   the Lord alone: Jer. ix. 23, 24, `Let not the wise man glory in his
   wisdom, nor the mighty man glory in his strength; but let him that
   glorieth glory in this, that he knoweth me, saith the Lord., This doth
   not only quicken others to praise him, but argueth much affection in
   yourselves; as, when we prize a thing, we say we have nothing to glory
   of but that; so it is a sign the soul sets God above all when it will
   glory in none other. (2.) To set out the worth of your privileges. The
   world thinketh you have a hard bargain to have a crucified
   Christ;--glory in it. Thus Rom. v. 3, `We glory in tribulations., The
   apostle doth not say, We must glory or boast of our tribulations or
   sufferings, but glory in tribulations. There is poor comfort in
   offering our bodies to the idol of our own praise, and to affect a
   martyrdom to make way for our repute or esteem, that we may have
   somewhat whereof to boast; that is not the apostle's meaning. But this
   glorying is to let the world know the honour we put upon any engagement
   for Christ, and that they may know we are not ashamed of our
   profession, when it is discountenanced and persecuted. The apostle Paul
   is excellently explained by the apostle Peter: 1 Peter iv. 16, `If any
   man suffer as a Christian, let him not be ashamed, but let him glorify
   God in this behalf., They think it is a disgrace, and you think it is a
   glory to surfer for Christ. Look, as divines say, in the case of eyeing
   the reward; then it is done most purely when it is done to extenuate
   the temptation by the esteem and presence of our hopes, as Christ
   counted it a light shame, in comparison of `the joy set before him,
   Heb. xii. 2; and Moses the treasures of Egypt nothing in comparison of
   the recompense of reward, Heb. xii. 26. So, here, in this cause you may
   glory, that is, to counterbalance the shame of the world with the
   dignity of your profession and hopes. Well, then, you see how you may
   glory, to declare your valuation and esteem of God and his ways.

   Obs. 8. From that he is exalted. That grace is a preferment and
   exaltation; even those of low degree may be thus exalted. All the
   comforts of Christianity are such as are riddles and contradictions to
   the flesh: poverty is preferment; servants are freemen, the Lord's
   freemen, 1 Cor. vii. 22. The privileges of Christianity take off all
   the ignominy of the world. Christian slaves and vassals are yet
   delivered from the tyranny of Satan, the slavery of sin; therefore he
   saith they are `the Lord's freemen., So James ii. 5, `Hath not God
   chosen the poor in this world to be rich in faith?, Spiritual treasure
   and inward riches are the best. A Christian's life is full of
   mysteries; poor, and yet rich, base, and yet exalted; shut out of the
   world, and yet admitted into the company of saints and angels;
   slighted, yet dear to God; the world's dirt, and God's jewels. In one
   place it is said, 1 Cor. iv. 13, `We are counted as the scurf and
   off-scouring of the earth;; and in another, Mal. iii. 17, `I will make
   up my jewels., Not a foot of land, yet an interest in the land of
   promise, a share in the inheritance of the saints in light; you see
   everything is amply made up in another way. Do but consider the nature
   of your privileges, and you cannot but count them a preferment. You are
   called to be `sons of God: `John i. 12, `He vouchsafed them exousian,
   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, [70] we might have
   been driven to and fro throughout the earth. Well, then:--

   1. Never quarrel with providence. Though you have not other things,
   rejoice in this, that you have the best things. Sole adoption is worth
   all the world. Do not complain that you have not the gold, if you have
   the kiss. I allude to that known story in Xenophon. Never envy the
   world's enjoyments, no, though you see men wicked and undeserving. To
   murmur under any such pretence is but disguised envy. Consider God hath
   called you to another advancement. You sin against the bounty of God if
   you do not value it above all the pomp and glory of the creatures. They
   are full and shining, but your comforts are better and more satisfying:
   1 Tim. vi. 6, `Godliness with contentment is great gain;, or it may be
   read, `Godliness is great gain with contentment, in opposition to
   worldly gain. Men may gain much, but they are not satisfied; but
   godliness is such a gain as bringeth contentment and quiet along with
   it; for I suppose that place of the apostle is parallel to that of
   Solomon: Prov. x. 22, `The blessing of God maketh rich, and he addeth
   no sorrow with it.,

   2. Refresh your hearts with the sense of your privileges. You that are
   the people of God are exalted in your greatest abasures. Are you naked?
   You may be `arrayed in tine linen, Rev. xix. 8, which is `dikaiomata,
   the righteousnesses of the saints:, that plural word implieth
   justification and sanctification. Are you hungry? God's mountain will
   yield you `a feast of fat things, a feast of wines upon the lees well
   refined, Isa. xxv. 6: wines on the lees are most generous and
   sprightly. Are you thirsty? You have `a well of water springing up to
   everlasting life, John iv. 14. Are you base? You have glory, you have a
   crown. The word useth these expressions to show that all your wants are
   made up by this inward supply.

   Obs. 9. Observe more particularly, that the greatest abasures and
   sufferings for Christ are an honour to us: Acts v. 41, `They rejoiced
   they were counted worthy to suffer shame for his name., It was an act
   of God's grace to put this honour upon them. Well, then, do not look
   upon that as a judgment which is a favour. Reproaches for Christ are
   matter of thanksgiving rather than discontent. In ordinary sufferings
   God's people have this comfort, that as nothing cometh without merit,
   so nothing goeth away without profit. But here, what ever is done to
   them is an honour, and an high vouchsafement. Oh! how happy are the
   people of God, that can suffer nothing from God or men, but what they
   may take comfort in!

   Ver. 10. But the rich, in that he is made low; because as the flower of
   the grass he shall pass away.

   He taketh occasion from the former exhortation, which pressed to
   rejoice in miseries, to speak of the opposite case, prosperity. Some
   suppose the words to be an irony, [71] wherein the apostle discovereth
   his low conceit of worldly glory: all their exaltation is humiliation;
   and therefore, if he will glory, let him glory in his vileness, and the
   unsettledness of his condition. That is all they can boast of--a low
   enjoyment that may be soon lost. But I suppose it is rather a
   direction; for he speaketh by way of advice to the rich Christian or
   brother, which will appear more fully by a view of the words.

   But the rich.--It noteth the noble, the honourable, those that are
   dignified with any outward excellency, more especially those that did
   as yet remain untouched or unbroken by persecution. Some observe he
   doth not say `the rich brother, as before, `the brother of low degree,
   but only generally `the rich., Few of that quality and rank give their
   names to Christ. But this may be too curious.

   In that, &c.--You see here wanteth a verb to make the sense entire and
   full. What is to be understood? OEcumenius saith aischune'stho `Let him
   be ashamed, considering the uncertainty of his estate; others, much to
   the same sense, tapeinou'stho, let hhn^be humbled in that he is made
   low, as if the opposite word to kaucha'stho were to be introduced to
   supply the sense. So it would be a like speech with that, 1 Tim. iv. 3,
   where in the original it runneth thus, Koluo'nton gamein kai`
   ape'chesthai ton broma'ton, `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, koluo'nton gamein kai` keleuo'nton
   ape'chesthai broma'ton. So 1 Tim. ii. 12, `I suffer not a woman to
   teach, but to be in silence., The opposite word to suffer not, or
   forbid, is understood, that is, `I command her to be in silence., So
   here, `Let the brother of low degree glory in that he is exalted;, and
   then `the rich be humbled in that he is made low., Many go this way.
   But this seemeth somewhat to disturb the series and order of the words.
   I always count that the best sense which runneth with a smooth
   plainness; therefore I rather like the opinion of others who repeat
   kaucha'stho, 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 plou'sios, rich, and high in estate and
   esteem. Some more particularly say, therefore made low, because, though
   honourable for riches, yet, because a Christian, no more esteemed than
   if poor, but accounted base and ignominious. But this doth not suit
   with the reason at the end of the verse, `because as the flower of the
   field he shall pass away., More properly, then, it is understood of the
   disposition of the heart, of a low mind in a high condition; and so it
   noteth either such humility as ariseth from the consideration of our
   own sinfulness (they are happy indeed whom God hath humbled with a
   sense of their sins), or from a consideration of the uncertainty of all
   worldly enjoyments. When our hearts are drawn from a high esteem of
   outward excellences, and we live in a constant expectation of and
   preparation for the cross, we may be said to be made low, though never
   so much exalted, which I suppose is chiefly intended, and so it suiteth
   with the reason annexed, and is parallel with that of the apostle: 1
   Tim. vi. 17, `Charge the rich men of this world that they be not
   high-minded, and trust not in uncertain riches., The meaning is, that
   the glory of their condition is, that when God hath made them most
   high, they are most low in their own thoughts.

   Because as the flower of the grass he shall pass away.--He rendereth a
   reason why they should have a lowly mind in the midst of their
   flourishing and plenty, because the pomp of their condition is but as a
   flower of the field, which fadeth as soon as it displayeth its glory.
   The similitude is often used in scripture: Ps. xxxvii. 2, `They shall
   soon be cut down as the grass, and wither as the green herb;, so Job
   xiv. 2, `He cometh forth like a flower, and is cut down;, so Isa. xl.
   6, 7, `All flesh is grass, and the goodliness thereof as the flower of
   the field. The grass withereth, and the flower fadeth, because the
   Spirit of the Lord bloweth upon it;, so also in many other places. I
   shall improve the similitude in the notes. Only observe here, that the
   apostle doth not say that his riches shall pass away as a flower, but
   he shall pass away, he and his riches also. If we had a security of our
   estate, we have none of our lives. We pass and they pass, and that with
   as easy a turn of providence as the flower of the field fadeth.

   The notes are these:--

   Obs. 1. Riches are not altogether inconsistent with Christianity. `Let
   the rich, that is, the rich brother. Usually they are a great snare. It
   is a hard matter to enjoy the world without being entangled with the
   cares and pleasures of it. The moon never suffereth eclipse but when it
   is at the full; and usually in our fulness we miscarry; and therefore
   our Saviour saith, Mat. xix. 24, `It is easier for a camel to go
   through the eye of a needle than for a rich man to enter into the
   kingdom of God., It is a Jewish proverb to note an impossibility. Rich
   men should often think of it. A camel may as soon go through a needle's
   eye, as you enter into the kingdom of God. That were a rare miracle of
   nature, indeed, to see a camel or an elephant to pass through a
   needle's eye; and it is as rare a miracle of grace to see a rich man
   gained to Christ and a love of heaven. Of all person sin the world,
   they are least apprehensive of spiritual excellences. Christ himself
   came in poverty, in a prejudice, as it were, to them that love riches.
   Plato, an heathen, saith the same almost with Christ, that it is
   impossible for a man to be eminently rich and eminently good. [72] 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.
   [73] But you will say, What will you have Christians to do then? In a
   lavish luxury to throw away their estates? or in an excess of charity
   to make others full, when themselves are empty? I answer--No; there are
   two passages to mollify the rigour of our Lord's saying. One is in the
   context, `With God all things are possible, Mat. xix. 26. Difficulties
   in the way to heaven serve to bring us to a despair of ourselves, not
   of God. He can loosen the heart from the world, that riches shall be no
   impediment; as Job by providence was made eminently rich, and by grace
   eminently godly--`none like him in all the earth, Job i. 8. The other
   passage is in Mark x. 23, 24, `Jesus said, How hard is it for them that
   have riches to enter into the kingdom of God! And the disciples were
   astonished at his words; but Jesus answereth again, How hard is it for
   them that trust riches to enter into the kingdom of God!, It is not the
   having, but the trusting. Riches in the having, in the bare possession,
   are not a hindrance to Christianity, but in our abuse of them. The sum
   of all is, it is impossible to trust in riches and enter into the
   kingdom of God, and it to us is impossible to have riches and not to
   trust in them. Well, then, of all men, rich men should be most careful.
   A man may be rich and godly, but it is because now and then God will
   work some miracles of grace. Your possessions will not be your ruin
   till your corruptions mingle with them. Under the law the poor and rich
   were to pay the same ransom, Exod. xxx. 15, intimating they may have
   interest in the same Christ. It is Austin's observation [74] that poor
   Lazarus was saved in the bosom of rich Abraham. Riches in themselves
   are God's blessings that come within a promise. It is said, Ps. cxii.
   3, of him that feareth the Lord, that `wealth and riches shall be in
   his house;, that is, when God seeth good, for all temporal promises
   must be understood with an exception. They do not intimate what always
   shall be, but that whatever is is by way of a blessing, the fruit of a
   promise, not of chance, or a looser providence. Yea, riches with a
   blessing are so far from being a hindrance to grace, that they are an
   ornament to it; so Prov. xiv. 24, `The crown of the wise is their
   riches, but the foolishness of fools is folly., A rich wise man is more
   conspicuous; an estate may adorn virtue, but it cannot disguise folly.
   A wise man that is rich hath an advantage to discover himself which
   others have not; but a fool is a fool still, as an ape is an ape though
   tied with a golden chain. And to this sense I suppose Solomon speaketh
   when he saith, Eccles. vii. 11, `Wisdom with an inheritance is good;,
   that is, more eminent and useful. And thus you see riches are as men
   use them, blessings promiscuously dispensed--to the good, lest they
   should be thought altogether evil; to the bad, lest they should be
   thought only good. [75]

   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, enkombosasthe. It cometh from a word that
   signifieth a knot, that maketh decency when things are fitly tied. Men
   think that humility is a debasement, and meekness a derogation from
   their honour and repute. Ah! but you see God counteth it an ornament.
   It is not a disguise, but a decking. None so base as the proud in the
   eyes of God and men. Before God, you must not value yourself by your
   estate and outward pomp, but your graces. An high mind and a low
   condition are all one to the Lord, only poverty hath the advantage,
   because it is usually gracious. If any may glory, they may glory that
   have most arguments of God's love. Now a lowly mind is a far better
   testimony of it than an high estate. And so before men, as Augustine
   said, he is a great man that is not lifted up because of his greatness.
   You are not better than others by your estate, but your meekness. The
   apostles possessed all things though they had nothing. They have more
   than you if they have a humble heart.

   Obs. 3. That the way to be humble is to count the world's advantages
   our abasement. The poor man must glory in that he is exalted, but the
   rich in that he is made low. Honours and riches do but set us beneath
   other men, rather than above them, and do rather abate from you than
   add anything to you; and it may be you have less of the Spirit because
   you have more of the world. God doth not use to flow in both ways.
   Well, then, get this mind in the midst of your abundance. It is nothing
   what you do at other times. Men dispraise that which they want, as the
   fox the grapes, and simple men learning. But when you are rich, can you
   glory in that you are made low, and say, All this is but low in regard
   of the saints, privileges? This would keep the heart in a right frame,
   so that you could lose wealth or keep it. If you lose it, you do but
   lose a part of your abasement; if you keep it, you do not keep that
   which setteth you the higher or the nearer to God. This is to `possess
   all things as if you possessed them not, 1 Cor. vii. 30--not to have
   them in your hearts when you have them in your houses. And the truth
   is, this is the way to keep them still, to be humble in the possession
   of them: Mat. xxiii. 12, 4 Whosoever shall exalt himself shall be
   abased, and he that shall humble himself shall be exalted., Riches will
   be your abasement, if you do not think them so.

   Obs. 4. If we would be made low in the midst of worldly enjoyments, we
   should consider the uncertainty of them. This is the reason rendered by
   the apostle, `Because as the flower of the grass he shall pass away.,
   We are worldly, because we forget the world's vanity and our own
   transitoriness: Ps. xlix. 11, `Their inward thought is, that their
   houses shall continue for ever, and their dwelling-places to all
   generations; they call their lands after their own names., Either we
   think that we shall live for ever, or leave our riches to those that
   will continue our memory for ever; that is, to our children, which are
   but the parent multiplied and continued; which is, as one saith, nodosa
   aeternitas, a knotty eternity. When our thread is spun out and done,
   their thread is knit to it; and so we dream of a continued succession
   in our name and family. But alas! this inward thought is but a vain
   thought--a sorry refuge by which man would make amends for the loss of
   the true eternity. But in vain; for we perish, and our estate too. Both
   your persons and your condition are transitory. The apostle saith, `He
   shall pass away like the flower of the grass., Man himself is like the
   grass, soon withered; his condition is like the flower of the grass,
   gone with a puff of wind. So 1 Peter i. 24, `All flesh is grass, and
   the glory of man as the flower of the grass., Many times the flower is
   gone when the stalk remaineth; so man seeth all that he hath been
   gathering a long time soon dissipated by the breath of providence, and
   he, like a withered rotten stalk, liveth scorned and neglected. The
   scriptures make use of both these arguments sometimes our own
   transitoriness, as Luke xii. 20, `Thou fool, this night shall thy soul
   be required of thee., Here men toil, and beat their brains, and tire
   their spirits, and rack their consciences; and when they have done all,
   like silkworms, they die in their work, and God taketh them away ere
   they can roast what they get in hunting. Sometimes the transitoriness
   of these outward things; if we do not leave them, they may leave us. As
   many a man hath survived his happiness, and lived so long as to see
   himself, when his flower is gone, to be cast out upon the dunghill of
   scorn and contempt. And, truly it is a madness to be proud of that
   which may perish before we perish, as it is the worst of miseries to
   outlive our own happiness. The apostle saith, 1 Tim. vi. 17, `Charge
   rich men that they be not high-minded, and trust not in uncertain
   riches., Trust should have a sure object, for it is the quiet repose of
   the soul in the bosom of an immutable good. Therefore that which is
   uncertain cannot yield a ground of trust. You may entertain it with
   jealousy, but not with trust; so Prov. xxiii. 5, `Wilt thou set thine
   eyes upon that which is not?, Outward riches are so far from being the
   best things, that they rather are not anything at all. Solomon calleth
   them `that which is not;, and who ever loved nothing, and would be
   proud of that which is not?

   Obs. 5. The uncertainty of worldly enjoyments may be well resembled by
   a flower--beautiful, but fading. The similitude is elsewhere used: I
   gave you places in the exposition, let me add a few more: see Ps. ciii.
   15, 16, `As for man, his days are as grass; as a flower of the field,
   so he flourisheth: for the wind passeth over it. and it is gone, and
   the place thereof shall know it no more., When the flower is gone, the
   root, as afraid, shrinketh into the ground, and there remaineth neither
   remnant nor sign; so many a man that keepeth a bustling, and ruffleth
   it in the world, is soon snapped off by providence, and there doth not
   remain the least sign and memorial of him. So 1 Peter i. 24, `For all
   flesh is as grass, and all the glory of man as the flower of the grass;
   the grass withereth, and the flower thereof falleth away., It is
   repeated and returned to our consideration--`all flesh is grass, and
   then, `the grass withereth, to show that we should often whet it and
   inculcate it upon our thoughts. In short, from this resemblance you may
   learn two things:--

   1. That though the things of the world are specious, yet they should
   not allure us, because they are fading. Flowers are sweet, and affect
   the eye, but their beauty is soon scorched: the soul is for an eternal
   good, that it may have a happiness suitable to its own duration. An
   immortal soul cannot have full contentment in that which is fading; but
   this is a point that calleth for meditation rather than demonstration.
   It is easy to declaim upon the vanity of the creature: it is every
   man's object and every man's subject. Oh! but think of it seriously,
   and desire God to be in your thoughts. When the creatures tempt you, be
   not enticed by the beauty of them, so as to forget their vanity. Say,
   Here is a flower, glorious, but fading; glass that is bright, but
   brittle.

   2. The fairest things are most fading. Creatures, when they come to
   their excellency, then they decay, as herbs, when they come to flower,
   they begin to wither; or, as the sun when it cometh to the zenith, then
   it declineth: Ps. xxxix. 5, `Man at his best estate is altogether
   vanity;, not at his worst only, when the feebleness and inconveniences
   of old age have surprised him. Many, you know, are blasted and cut off
   in their flower, and wither as soon as they begin to flourish. Paul had
   a messenger of Satan presently upon his ecstasy, 2 Cor. xii. 7. So the
   prophet speaketh of `a grasshopper in the beginning of the shooting up
   of the latter growth, Amos vii. 1. As soon as the ground recovered any
   verdure and greenness, presently there came a grasshopper to devour the
   herbage: the meaning is, a new affliction as soon as they began to
   flourish. Well, then, suspect these outward things when you most abound
   in them. David thought of overthrows when God had given him a great
   victory, as Ps. lx. Com pare the psalm with the title. So it is good to
   think of famine and want in the midst of plenty: a man doth not know
   what overturnings there may be in the world. The woman that stood not
   in need of the prophet, 2 Kings iv. 13, `I dwell among my own people,
   that is, I have no need of friends at court, yet afterward stood in
   need of the prophet's man, 2 Kings viii. 5. The Lord knoweth how soon
   your condition may be turned; when it seemeth to flourish most, it may
   be near a withering.

   Ver. 11. For the sun is no sooner risen with a burning heat, but it
   withereth the grass, and the flower thereof falleth, and the grace of
   the fashion of it perisheth; so also shall the rich man fade away in
   his ways.

   He pursueth the similitude, and in the close of the verse applieth it.
   There is nothing needeth illustration but the latter clause.

   So shall; that is, so may; for the passage is not absolutely definitive
   of what always shall be, but only declarative of what may be; and,
   therefore, the future tense is used for the potential mood. We see,
   many times, that `the wicked live, become old, and mighty in power;
   their houses are safe from fear, neither is the rod of God upon them:
   their bull gendereth, and faileth not; their cow calveth, and casteth
   not her calf, Job xxi. 7-10. Therefore, I say, the apostle showeth not
   what always cometh to pass, but what may be, and usually falleth out,
   and what at length certainly will be their portion.

   The rich man.--That is either to be taken generally for the rich,
   whether godly or ungodly, or more especially for the ungodly person
   that trusteth in his riches.

   Fade away maranthe'setai, a word proper to herbs when they lose their
   verdure and beauty.

   In his ways.--Some read, as Erasmus and Gagneus, en poriais, `with his
   abundance, which reading Calvin also approveth, as suiting better with
   the context, `So shall the rich and all his abundance fade away;, but
   the general and more received reading is that which we follow, en
   poreiais in his ways or journeys; the word is emphatical, and importeth
   that earnest industry by which men compass sea and land, run hither and
   thither in the pursuit of wealth, and yet, when all is done, it fadeth
   like the flower of the grass.

   The notes are these:--

   Obs. 1. From the continuance of the similitude, that the vanity of
   flowers should hint thoughts to us about the vanity of our own
   comforts. We delight in pictures and emblems, for then the soul, by the
   help of fancy and imagination, hath a double view of the object in the
   similitude, which is, as it were, a picture of it, and then the thing
   itself. This was God's ancient way to teach his people by types; still
   he teacheth us by similitudes taken from common and ordinary objects,
   that when we are cast upon them, spiritual thoughts may be awakened;
   and so every ordinary object is, as it were, hallowed and consecrated
   to a heavenly purpose. Well, then, let this be your field or garden
   meditation; when you see them decked with a great deal of bravery,
   remember all this is gone in an instant when the burning heat ariseth.
   In the text it is (let me open that by the way) helios sun to kausoni,
   the sun with a burning wind, so in the original; for kauson, the word
   used here, is usually put here for a scorching wind, which, in the hot
   and eastern countries, was wont to accompany the rising of the sun; as
   Jonah iv. 8, `It came to pass, when the sun did begin to arise, God
   prepared a vehement east wind;, and, therefore, do we read of `the
   drying east wind, Ezek. xvii. 10; and in many places of Hosea. It was a
   hot, piercing wind that blasted all things, and was the usual figure of
   God's judgments; and so the psalmist saith, `The wind passeth over it,
   and it is gone, Ps. ciii. 16. But this by the way, because I omitted it
   in the exposition. When, I say, you walk in a garden or field, as Isaac
   did, to meditate, Gen. xxiv. 63, think thus with yourselves: Here is a
   goodly show and paintry; but alas! these things are but for a season;
   they would fade away of their own accord, but the breath of the east
   wind will soon dry them up; so are all worldly comforts like flowers in
   the spring, good in their season, but very vanishing and perishing.

   Obs. 2. That our comforts are perishing in themselves, but especially
   when the hand of providence is stretched out against them. The flower
   fadeth of itself, but chiefly when it is scorched by the glowing,
   burning east wind. Our hearts should be loose at all times from outward
   things, but especially in times of public desolation; it is a sin
   against providence to affect great things: when God is over turning
   all, then there is a burning heat upon the flowers, and God is gone
   forth to blast worldly glory: Jer. xlv. 4, 5, `The Lord saith, I will
   pluck up this whole land, and seekest thou great things for thyself?,
   that is, a prosperous condition in a time of public desolation; it is
   as if a man should be planting flowers when there is a wind gone forth
   to blast them. Well, then, take heed you do not make providence your
   enemy, then your comforts will become more perishing. You cannot then
   expect a comfortable warmth from God, but a burning heat. There are
   three sins especially by which you make providence your enemy, and so
   the creatures more vain.

   1. When you abuse them to serve your lusts. Where there is pride and
   wantonness, you may look for a burning; certainly your flowers will be
   scorched and dried up. Pleasant Sodom, when it was given to `pride, and
   idleness, and fulness of bread, met with a burning heat indeed, Ezek.
   xvi. 49: in Salvian's phrase, [76] God will rain hell out of heaven
   rather than not visit for such sins.

   2. When you make them objects of trust. God can brook no rivals; trust
   being the fairest and best respect of the creatures, it must not be
   intercepted, but ascend to God. If you make idols of the creatures, God
   will make nothing of them; the fire of God's jealousy is a burning
   heat. God took away from Judah the staff and the stay, Isa. iii. 1;
   that is, that which they made so, excluding him; for that is the case
   in the context. So when you trust in your wealth, as if it must needs
   be well with your families, and you were secured against all judgments,
   and turns of providence; certainly God will take away the staff and the
   stay, and show that riches are but dead helps, when they are preferred
   before the living God, 1 Tim. vi. 17.

   3. When you get them by wrong means. Wealth thus gotten is flesh (like
   the eagles from the altar) with a coal in it, that devoureth the whole
   nest: Hab. ii. 9, `Woe be to him that coveteth an evil covetousness,
   that he may set his nest on high, that he may be delivered from the
   power of evil., You think it is a ready way to advance you; no, this is
   the ready way to ruin all: James v. 3, `Your gold and silver shall be a
   witness against you, and shall eat your flesh as it were fire;, that
   is, draw the fire and burning heat of God's wrath upon yourselves and
   families.

   From that his ways.

   Obs. 3. Worldly men pursue wealth with great care and industry. The
   rich turneth hither and thither, he hath several ways whereby to
   accomplish his ends. In self-denial, covetousness is the ape of grace;
   it `suffereth all things, believeth all things, hopeth all things, 1
   Cor. xiii. 6, 7. What pains do men take for things that perish! Do but
   observe their incessant care, earnest labour, and unwearied industry,
   and say, how well would this suit with the heavenly treasure! It is a
   pity a plant that would thrive so well in Canaan should still grow in
   the soil of Egypt; that the zealous earnestness of the soul should be
   misplaced, and we should take more pains to be rich unto the world than
   to be rich towards God. Luke xii. 21. Man fallen is but the anagram of
   man in innocency, he hath the same affections and delights, only they
   are transposed and misplaced; therefore do we offend in the measure,
   because we mistake in the object. Or else, secondly, observe their
   pains and care, and say thus: Shall a lust have more power upon them
   than the love of God upon me? I have higher motives, and a reward more
   sure, Prov. xi. 18; they are more earnest for an earthly purchase, and
   to heap up treasure to themselves, than I am to enrich my soul with
   spiritual and heavenly excellences. Surely grace is an active thing, of
   as forcible an efficacy as corruption; why then do we act with such
   difference and disproportion? The fault is not in grace, but in
   ourselves. Grace is like a keen weapon in a child's hand; it maketh
   little impression because it is weakly wielded. Worldly men have the
   advantage of us in matter of principle, but we have the advantage of
   them in matter of motive; we have higher motives, but they more entire
   principles, for what they do, they do with their whole heart; but our
   principles are mixed, and therefore grace worketh with a greater
   faintness than corruption doth. But, however, it is sad. Pambus, in
   ecclesiastical history, wept when he saw a harlot dressed with much
   care and cost, partly to see one take so much pains for her own
   undoing, partly because he had not been so careful to please God as she
   had been to please a wanton lover. And truly when we see men `cumber
   themselves with much serving, and toiling and bustling up and down in
   the world, and all for riches that `take themselves wings and fly away,
   we may be ashamed that we do so little for Christ, and they do so much
   for wealth, and that we do not lay out our strength and earnestness for
   heaven with any proportion to what they do for the world.

   Obs. 4. Lastly, again, from that en tais poreiais, from his ways or
   journeys. All our endeavours will be fruitless if God's hand be against
   us. As the flower to the burning heat, so is the rich man in his ways;
   that is, notwithstanding all his industry and care, God may soon blast
   him: they `earned wages, but put it in a bag with holes, Hag. i. 6;
   that is, their gains did not thrive with them. Peter `toiled all night
   but caught nothing, till he took Christ into the boat, Luke v. 5. So
   you will catch nothing, nothing with comfort and profit, till you take
   God along with you: Ps. cxxvii. 2, `It is vain for you to rise up
   early, to sit up late, to eat the bread of sorrows: for so he giveth
   his beloved sleep., Some take this place in a more particular and
   restrained sense; as if David would intimate that all their agitations
   to oppose the reign of Solomon, though backed with much care and
   industry, should be fruitless; though Absalom and Adonijah were
   tortured with the care of their own ambitious designs, yet God would
   give Jedidiah, or his beloved, rest; that is, the kingdom should
   quietly and safely be devolved upon Solomon, who took no such pains to
   court the people, and to raise himself up into their esteem as Absa lom
   and Adonijah did; and they ground this exposition partly on the title
   of the psalm, `a, psalm for Solomon, partly on the name of Solo mon,
   who was called Jedidijah, or the beloved of the Lord, 2 Sam. xii. 24,
   25, the word used here, `he giveth his beloved rest., But I suppose
   this sense is too curious; for though the psalm be entitled to Solomon,
   yet I think not so much by way of prophecy as direction: for as the 72d
   Psalm (which also beareth title for Solomon) representeth to him the
   model of a kingdom and the affairs thereof, so this psalm, the model of
   a family, with the incident cares and blessings of it; and therefore
   the passages of it are of a more universal and un limited concernment
   than to be appropriated to Solomon; and it is not to be neglected that
   the Septuagint turn the Hebrew word plurally, tois agapetois autou
   u'pnon, `his beloved ones sleep, showing that the sentence is general.
   The meaning is, then, that though worldly men fare never so hardly,
   beat their brains, tire their spirits, rack their consciences, yet many
   times all is for nothing; either God doth not give them an estate, or
   not the comfort of it. But his beloved, without any of these racking
   cares, enjoy contentment: if they have not the world, they have sleep
   and rest; with silence submitting to the will of God, and with
   quietness waiting for the blessing of God. Well, then, acknowledge the
   providence that you may come under the blessing of it; labour without
   God cannot prosper; against God and against his will in his word, will
   surely miscarry.

   Ver. 12. Blessed is the man that endureth temptation; for when he is
   tried, he shall receive the crown of life, which the Lord hath promised
   to them that love him.

   Here the apostle concludeth all the former discourse with a general
   sentence. I shall despatch it very briefly, because the matter of it
   often occurreth in this epistle.

   Blessed; that is, already blessed. They are not miserable, as the world
   judgeth them: it is a Christian paradox, wherein there is an allusion
   to what is said, Job v. 17, `Behold, happy is the man whom God
   correcteth;, it is a wonder, and therefore he calleth the world to see
   it--Behold! So the apostle, in an opposition to the judgment of the
   world, saith, Blessed.

   Is the man, aner.--The word used is only proper to the masculine sex,
   and therefore some [77] 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, a'ndri paraku'psanti, `A man beholding his face, &c., in
   tending a man or woman, for it answereth to the Hebrew word isch, under
   which the woman also was comprehended.

   That endureth, hos hupomenei--that is, that patiently and constantly
   beareth. A wicked man suffereth, but he doth not endure: they suffer,
   but unwillingly, with murmuring and blasphemy; but the godly man
   endureth; that is, beareth the affliction with patience and constancy;
   without murmuring, fainting, or blaspheming. Enduring is taken in a
   good sense; as Heb. xii. 7, `If ye endure chastening, God dealeth with
   you as sons., God is not perceived to deal as a father, but when the
   affliction is patiently borne, which the apostle calleth enduring
   there.

   Temptation.--Affliction is so called, as before; in itself it is a
   punishment of sin, but to the godly but a trial; as death, the king of
   terrors, or highest of afflictions, is in itself the wages of sin, but
   to them, the gate of eternal life.

   For when he is tried, dokimos genomenos.--The word is often translated
   approved: Rom. xiv. 18, `Approved of man;, it is dokimos. So 1 Cor. xi.
   19, `That dokimoi, they which are approved may be made manifest;, so
   here, when he is made or found approved, that is, right and sound in
   the faith; it is a metaphor taken from metals, whose excellence is
   discerned in the fire.

   He shall receive; that is, freely; for though none be crowned without
   striving, 2 Tim. ii. 5, yet they are not crowned for striving; as in
   the scripture it is said in many places, God will give every man
   according to his work, yet not for his work, for such passages do only
   imply (as Ferus, [78] a Papist, also granteth) that as evil works shall
   not remain unpunished, so neither shall good works be unrewarded.

   A crown of life.--It is usual in scripture to set forth the gifts of
   God by a crown, sometimes to note the honour that God putteth upon the
   creatures: `Thou hast crowned him with glory and honour, Ps. viii. 5;
   sometimes to note the all-sufficiency of God's love. It is as a crown;
   on every side there are experiences of it: so it is said, Ps. ciii. 4,
   `He crowneth thee with loving-kindness and tender mercies: `but most
   usually it is applied to the heavenly estate:--(1.) Partly to note the
   honour of it, as a crown is the emblem of majesty; and so it noteth
   that imperial and kingly dignity to which we are advanced in Christ:
   Luke xxii. 29, `I appoint unto you a kingdom, as my Father hath
   appointed unto me., Christ, that left us the cross, hath left us his
   crown also: one of Christ's legacies to the church is his own cross;
   therefore Luther saith, Ecclesia est haeres crucis--the church is heir
   of the cross. So you see in this place he saith diati'themi, I do by
   will and testament--so the word signifieth--dispose a kingdom to you;
   and that is one reason why heavenly glory is expressed by a crown. (2.)
   To note the endless and perpetual fulness that is in it: roundness is
   an emblem of plenty and perpetuity; there is somewhat on every side,
   and there is no end in it: so Ps. xvi. 11, `In thy presence is fulness
   of joy, and pleasures for evermore, (3.) To note that it is given after
   striving; it was a reward of conquest; there was a crown set be fore
   those that ran a race: to which use the apostle alludeth, 1 Cor. ix.
   24, 25: `They which run a race run all, but one receiveth the prize: so
   run that ye may obtain. Now, they do it to obtain a corruptible crown,
   but we an incorruptible;, that is, in the races and Isthmic games near
   Corinth, the reward was only some garland of flowers and herbs, which
   soon faded; but we run for an incorruptible crown of glory; or, as
   another apostle calleth it, `A crown of glory that fadeth not away, 1
   Peter v. 4. Thus you see why heaven is expressed by a crown; now
   sometimes it is called `a crown of glory, to note the splendour of it;
   sometimes `a crown of righteousness, 2 Tim. iv. 8, to note the ground
   and rise of it, which is God's truth engaged by a promise, called God's
   righteousness in scripture: some times it is called `a crown of life,
   as Rev. ii. 10, `Be faithful unto death, and I will give thee a crown
   of life;, because it is not to be had but in eternal or everlasting
   life: or else, to note the duration of it; it is not a dying, withering
   crown, as the garland of flowers, but a living crown, such as will
   flourish to all eternity.

   Which the Lord hath promised.--This is added, partly to show the
   certainty of it--we have the assurance of a promise; partly to note the
   ground of expectation--not by virtue of our own merits, but God's
   promise. Now there is no particular promise alleged, because it is the
   general drift of the whole word of God. In the law there is a promise
   of mercy: `To a thousand generations, to them that love him, Exod. xx.
   6. When all things were `after the manner of a carnal commandment, the
   expressions of the promises were also carnal and that is the reason
   why, in the Old Testament, the blessings of the promises are expressed
   by `a fat portion, `long life, and a `blessing upon posterity;, for all
   these expressions were not to be taken in the rigour of the letter, but
   as figures of heavenly joys and eternal life: and therefore, what was
   in the commandment, `mercy to a thousand generations, to them that love
   him, is in the apostle, `a crown of life to them that love him, the
   mystery of the expression being opened and unveiled.

   To them that love him.--A usual description of the people of God. But
   why them that love him, rather than them that serve or obey him, or
   some other description? I answer--(1.) Because love is the sum of the
   whole law, and the hinge upon which all the commandments turn: this is
   the one word into which the Decalogue is abridged; therefore Paul
   saith, Rom. xiii. 10, that `love is pleroma nomou, the fulfilling of
   the law., (2.) Because it is the great note of our interest in Christ:
   faith giveth a right in the promises, and love evidenceth it; therefore
   is it so often specified as the condition of the promises, the
   condition that evidenceth our interest in them; as James ii. 5, `The
   kingdom which he hath promised to them that love him., He doth not say
   `fear him, or `trust in him, though these graces also are implied, but
   chiefly `to them that love him., So Rom. viii. 28, `All things work
   together for good to them that love God, to them that are called
   according to his purpose:, where love of God, you see, is made the
   discovery both of effectual calling and election. (3.) Because patience
   is the fruit of love: Nihil est quod non tolerat qui perfecte
   diligit--he that loveth much will suffer much: and therefore when the
   apostle speaketh of enduring temptations, he encourageth them by the
   crown of life promised to them that love God: a man would not suffer
   for him, unless he did love him.

   I shall give you the notes briefly.

   Obs. 1. Afflictions do not make the people of God miserable. There is a
   great deal of difference between a Christian and a man of the world:
   his best estate is vanity, Ps. xxxix. 5; and a Christian's worst is
   happiness. He that loveth God is like a die; cast him high or low, he
   is still upon a square: [79] he may be sometimes afflicted, but he is
   always happy. There is a double reason for it:--

   1. Because outward misery cannot diminish his happiness.

   2. Because sometimes it doth increase it.

   1. Afflictions cannot diminish his happiness: a man is never miserable
   till he hath lost his happiness. Our comfort lieth much in the choice
   of our chiefest good. They that say, `Happy is the people that is in
   such a case, Ps. cxliv. 12-15; that is, where there is no complaining
   in their streets, sheep bringing forth thousands, garners full, oxen
   strong to labour, &c., they may be soon miserable: all these things may
   be gone, with an easy turn of providence, as Job lost all in an
   instant. But they that say, `Happy is the people whose God is the Lord,
   that is, that count it their happiness to enjoy God, when they lose
   all, they may be happy, because they have not lost God. Our afflictions
   discover our choice and affections; when outward crosses are the
   greatest evil, it is a sign God was not the chiefest good; for our
   grief, in the absence of any comfort, is according to the happiness
   that we fancied in the enjoyment of it. One that hath setup his rest in
   God can rejoice in his interest, `though the fields should yield no
   meat, and the flock should be cut off from the fold, and there should
   be no herd in the stalls., These are great evils, and soon felt by a
   carnal heart; yet the prophet, in the person of all believers, saith,
   Hab. iii. 18, `I will joy in the Lord, and rejoice in the God of my
   salvation., In the greatest defect and want of earthly things there is
   happiness, and comfort enough in a covenant-interest.

   2. Sometimes afflictions increase their happiness, as they occasion
   more comfort and further experience of grace: God seldom afflicteth in
   vain. Such solemn providences and dispensations leave us better or
   worse, the children of God gain profit by them, for it is God's course
   to recompense outward losses with inward enjoyments: 2 Cor. i. 5, `For
   as the sufferings of Christ abound in us, so also consolation aboundeth
   by Christ;, that is, inward comforts and experiences, according to the
   rate of outward sufferings. Now he hath not the heart of a Christian
   that can think himself more happy in temporal commodities than
   spiritual experiences: a wilderness that giveth us more of God is to be
   preferred above all the pleasures and treasures of Egypt. Learn, then,
   that they may be blessed whom men count miserable. They are not always
   happy to whom all things happen according to their desires, but they
   that endure evil with victory and patience; the world judgeth according
   to outward appearance, and therefore is often mistaken. Nemo aliorum
   sensu miser est, sed suo, saith Salvian [80] --a godly man's happiness,
   or misery, is not to be judged by the world's sense or feeling, but his
   own; his happiness and yours differ. The apostle saith, 1 Cor. xv. 19,
   `If our hopes were only in this world, we were of all men most
   miserable;, if worldly enjoyments were our blessedness, a Christian
   might not only be miserable, but `most miserable., The main difference
   between a worldly man and a gracious man is in their chiefest good and
   their utmost end; and therefore a worldly man cannot judge of a
   spiritual man's happiness. But, saith the apostle, 1 Cor. ii. 15, `The
   spiritual man judgeth all things, and he himself is judged of no man:
   `you think that their estate is misery, but they know that yours is
   vanity. You cannot judge them, but by the light of the Spirit they
   judge all things. They that count God their chiefest good know no other
   evil but the darkening of his countenance; in all other cases, `Blessed
   is he that endureth:, they lose nothing by affliction, but their sins.

   Obs. 2. Of all afflictions those are sweetest which we endure for
   Christ's sake. The apostle saith, `Blessed are they that endure
   temptation;, that is, persecution for religion's sake. The immediate
   strokes of providence are more properly corrections; the violences of
   men against us are more properly trials; there is comfort and
   blessedness in corrections, namely, when we receive profit by them: Ps.
   xciv. 12, `Blessed is the man whom thou chastenest, O Lord, and
   instructest out of thy law., Mark, when the chastening is from the
   Lord, there is comfort in it, if there be instruction in it: but it is
   far more sweet when we are merely called to suffer for a good
   conscience: Mat. v. 10, `Blessed are they which are persecuted for
   righteousness, sake., There is the blessedness more clear. Corrections
   aim at the mortifying of sin, and so are more humbling: but trials aim
   at the discovery of grace, and so are more comfortable. Corrections
   imply guilt; either we have sinned, or are likely to sin, and then God
   taketh the rod in hand. But trials befall us, that the world may know
   our willingness to choose the greatest affliction before the least sin,
   and therefore must needs be matter of more joy and blessedness to us.
   In short, corrections are a discovery and silent reproof of our
   corruptions; but trials a discovery and public manifestation of our
   innocency, not a reproof, so much as an honour and grace to us. Well,
   then, when you are called to suffer for Christ, apply this comfort: it
   is a blessed thing to endure evil for that cause; only be sure your
   hearts be upright, that it be for Christ indeed, and your hearts be
   right with Christ.

   1. That it be for Christ. It is not the blood and suffering that maketh
   the martyr, but the cause. We are all apt to entitle our quarrel to
   Christ, therefore we should go upon the more sure grounds. The glory of
   our sufferings is marred when there is somewhat of an evil deed in
   them, 1 Peter iv. 15. And we cannot be so cheerful as in a cause purely
   religious; evils are not welcomed that come mixed in our thoughts,
   partly trial, and partly punishment.

   2. That your heart be right for Christ. The form of religion may many
   times draw a persecution upon itself, as well as the power , the world
   hateth both, though the form less. Oh! how sad is it that a man cometh
   to suffer, and he hath nothing to bear him out but an empty form.
   Either such kind of persons `make shipwreck of a good conscience, or
   else, out of an obstinacy to their faction, do but sacrifice a stout
   body to a stubborn mind; or, which is worse, have nothing to support
   them but the low principles of vainglory and worldly applause. Oh!
   consider, there is no blessedness in such sufferings; then may you
   suffer cheerfully when you appeal to God's omnisciency for your
   uprightness, as they do in the psalm, `The Lord knoweth the secrets of
   the heart; yea, for thy sake are we slain all the day long, Ps. xliv.
   21 , 22. Can you appeal to the God that knoweth secrets, and say, For
   thy sake are we exposed to such hazards in the world?

   Obs. 3. From that when he is tried, note that before crowning there
   must be a trial. We have no profit at all by the affliction, neither
   grace nor glory, till there be some wrestling and exercise; for grace,
   the apostle showeth plainly, Heb. xii. 11, `It yieldeth the quiet
   fruits of righteousness, tois gegumnasmenois, to them that are
   exercised thereby., The pleasantness and blessedness is not found by
   and by, but after much struggling and wrestling with God in prayer,
   long acquaintance with the affliction. So for glory, the apostle
   showeth here, `when he is proved, he shall receive a crown., In the
   building of the temple the stones were first carved and hewed, that the
   sound of hammer might not be heard in God's house; so the living stones
   are first hewn before they are set in the New Jerusalem. The apostle
   saith, 2 Tim. ii. 5, `If a man strive for masteries, he is not crowned
   unless he strive lawfully;, that is, unless he perform the conditions
   and laws of the exercise in which he is engaged, he cannot expect the
   reward; so neither can we from God till we have passed through all the
   stages of Christianity. The trial doth not merit heaven, but always
   goeth before it. Before we are brought to glory, God will first wean us
   from sin and the world, which the apostle calleth a being `made meet
   for the inheritance of the saints in light, Col. i. 12. And this work
   is helped on by many afflictions. Those serve to make us meet for the
   communion of saints, not to merit it. When God crowneth us, he doth but
   crown his own gifts in us. [81] Well, then, bear your trials with the
   more patience. It is said, Acts xiv. 22, that Paul `confirmed the souls
   of the disciples, showing that through much tribulation we must enter
   into the kingdom of God., It is the common lot. There is none goeth to
   heaven without their trial. As the way to Canaan lay through a howling
   wilderness and desert, so the path to heaven lieth through much
   affliction. He that passeth his life without trial knoweth not himself,
   nor hath no opportunity to discover his uprightness. [82]

   Obs. 4. That it is good to oppose the glory of our hopes against the
   abasure of our sufferings. Here are trials, but we look for a crown of
   glory. This is the way to counterpoise the temptation, and in the
   conflict between the flesh and spirit, to come in to the relief of the
   better part. Thus Paul saith, the inward man is strengthened, `When we
   look not to the things that are seen, but the things that are not seen;
   for the things that are seen are temporal, but the things that are not
   seen are eternal, 2 Cor. iv. 18. A direct opposition of our hopes to
   our sufferings maketh them seem light and easy. Thus our Saviour
   biddeth us consider, `When you are persecuted for righteousness, sake,
   yours is the kingdom of God, Mat. v. 10. Though ye be deprived of all
   you have, yet ye cannot be deprived of heaven. Remember, heaven is
   still yours. You may lose an estate, but you have an assurance of a
   crown of glory. Thus Basil speaketh of some martyrs that were cast out
   all night naked in a cold frosty time, and were to be burned the next
   day, how they comforted themselves in this manner: `The winter is
   sharp, but paradise is sweet; here we shiver for cold, but the bosom of
   Abraham will make amends for all, &c. [83] 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. [84] Extreme misery, without hope of redress,
   overwhelmeth the soul; and, therefore, the promises do everywhere
   oppose a proper comfort to that case where the feeling is like to be
   sorest, that faith may have a present and ready answer to such
   extremities as sense urgeth; as Stephen, in the midst of his
   sufferings, `looked steadfastly into heaven, and saw the glory of God,
   and Jesus standing at the right hand of God, Acts vii. 55. There was
   somewhat of miracle and extraordinary ecstasy in that vision, the glory
   of heaven being not only represented to his soul, but to his senses;
   but it was a pledge of that which falleth out ordinarily in the
   sufferings of God's children, for their hearts are then usually raised
   to a more fixed and distinct consideration of their hopes, whereby the
   danger and temptation is defeated and overcome. It is very observable
   that when Moses and Elijah came to speak with Christ about his
   sufferings, they appeared in such forms of glory as did allay the
   sharpness of the message; for it is said, Luke ix. 31, `They appeared
   in glory, and spake of his decease which he should accomplish at
   Jerusalem;, intimating that the crown of thorns should put us in mind
   of the crown of glory; and when we are clothed with shame and sorrow,
   we should think of the shining garments; for the messengers of the
   cross were apparelled with a shining glory.

   2. The truth of them. It is not only a `crown of glory, that you
   expect, but a `crown of righteousness, 2 Tim. iv. 8, that is, which the
   righteous God will surely bestow upon you; for though God maketh the
   promise in grace, yet it being once made, his truth, which is often
   called his righteousness in scripture, obligeth him to perform it. [85]
   Well, then, consider thus: I have the promise of the righteous God to
   assure me, and shall I doubt or draw back? He is too holy to
   deceive--`God that cannot lie, Titus i. 2; so immutable and faithful
   that he cannot repent and change his mind, Num. xxiii. 19; so
   omnipotent and able that he cannot be disappointed and hindered, Job
   ix. 12; so gracious that he will not forget: `Hath he said, and shall
   he not do it? Hath he spoken, and shall he not make it good?, Oh! that
   our trust were as sure as his promises, and there were no more doubt to
   be made of our interest than of his truth! Every promise is built upon
   four pillars: God's justice or holiness, which will not suffer him to
   deceive; his grace or goodness, which will not suffer him to forget;
   his truth, which will not suffer him to change; his power, which maketh
   him able to accomplish.

   Obs. 5. Lastly, That no enduring is acceptable to God but such as doth
   arise from love. The crown which God hath promised, he doth not say,
   `to them that suffer, but `to them that love him., A man may suffer for
   Christ, that is, in his cause, without any love to him, but it is
   nothing worth: 1 Cor. xiii. 3, `If I give my body to be burned, and
   have not charity, it profiteth me nothing., Through natural stoutness
   and stubbornness men may be constant in their way, and, as I said
   before, yield a stout body to a stubborn mind; and yet, when they are
   burning in the fires, their souls burn with no zeal or love to God's
   glory. There are many who would die for Christ if they were put to it,
   yet will not quit a lust for him. Vicious persons that die in a good
   cause are but like a dog's head cut off for sacrifice. Well, then, do
   not think that mere suffering will excuse a wicked life. It is
   observable that Christ saith last of all, `Blessed are they that suffer
   for righteousness, sake, Mat. v. 10, as intimating that a martyr must
   have all the preceding graces; first, `Blessed are the poor in spirit;
   blessed are the pure in heart;, then, `Blessed are they that suffer.,
   First, grace is required, and then martyrdom. The victory is less over
   outward inconveniences than inward lusts; for these, being more rooted
   in our nature, are more hardly overcome. Under the law the priests were
   to search the beasts brought for burnt-offerings, whether scabbed or
   mangy, &c. A burnt-offering, if scabby, is not acceptable to God. In
   short, that love that keepeth the commandments is best able to make us
   suffer for them. Philosophy may teach us to endure hardships, as
   Calanus in Curtius willingly offered his body to the fires; but grace
   only can teach us to overcome lusts. We read of many that, out of
   greatness or sullenness of spirit, could offer violence to nature, but
   were at a loss when they came to deal with a corruption; so easy is it
   to cut off a member rather than `a lust, and to withstand an enemy
   rather than a temptation! Therefore the scriptures, when they set out
   an outward enemy, though never so fierce, call him flesh, `with them is
   an arm of flesh;, but when they speak of the spiritual combat, they
   make it a higher work, and of another nature: `We fight not against
   flesh and blood, &c., Eph. vi. 12. Learn then to do for God, that you
   may the better die for him; for a wicked man, as he profaneth his
   actions, so his sufferings--his blood is but as swine's blood, a
   defilement to the altar.

   Other notes might be observed out of this verse, but they may be
   collected either out of the exposition, or supplied out of observations
   on chap. ii. ver. 5, where suitable matter is discussed.

   Ver. 13. Let no man say, when he is tempted, I am tempted of God; for
   God cannot be tempted with evil, neither tempteth he any man.

   He cometh now to another kind of temptations; for having spoken of
   outward trials, he taketh occasion to speak of these inward
   temptations, that thereby he might remove a blasphemous error
   concerning the cause of them. It is clear that those outward trials are
   from God, but these inward trials, or temptations to sin, are
   altogether inconsistent with the purity and holiness of his nature, as
   the apostle proveth in this and the following verses.

   Let no man, when he is tempted, medeis peirazomenos--that is, tempted
   to sin, for in this sense is the word used in scripture; as
   dokima'zein, or trial, is the proper word for the other temptation, so
   peira'zein is the proper word for temptations to sin; thus the devil is
   called ho peirazon, the tempter, Mat. iv. 3; and in the Lord's Prayer
   we pray that we may not be led eis peirasmo`n, `into temptation,
   chiefly intending that we may not be cast upon solicitations to evil;
   so here, when he is tempted, that is, so solicited to sin that he is
   overcome by it.

   Say; that is, either in word or thought, for a thought is verbum
   mentis, the saying of the heart; and some that dare not lisp out such a
   blasphemy certainly dare imagine it; for the apostle implies that the
   creature is apt to say, to have some excuse or other.

   I am tempted of God; that is, it was he solicited, or enforced me to
   evil; or, if he would not have me sin, why would not he hinder me?

   For God cannot be tempted with evil.--Here is the reason, drawn from
   the unchangeable holiness of God: he cannot any way be seduced and
   tempted into evil. Some read it actively, he is not the tempter of
   evil; but this would confound it with the last clause; some, as
   Salmeron, out of Clemens Romanus, [86] 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 ton kakon, as
   referring it to evil persons, but simply without an article, kakon, as
   referring it to evil things. The sum is, God cannot, by any external
   applications, or ill motions from within, be drawn aside to that which
   is unjust.

   Neither tempteth he any man; that is, doth not love to seduce others,
   willing that men should be conformed to the holiness of his own nature.
   He tempteth not, either by inward solicitation or by such an inward or
   outward dispensation as may enforce us to sin.

   The notes are these:--

   Obs. 1. From that let no man say, that man is apt to say, or to
   transfer the guilt of his own miscarriages. When they are seduced by
   their own folly, they would fain transact the guilt and blame upon
   others. Thus Aaron shifts his crime upon the people, upon their
   solicitations, Exod. xxxii. 23, 24, `They said, Make us gods, and I
   cast it into the fire, and thereof came the calf., Mark, thereof came,
   as if it were a work of chance rather than art. So Pilate, upon the
   Jews, instigation, Mat. xxvii. 24, `Look ye to it., So ignorant men,
   their errors upon their teachers; if they are wrong, they have been
   taught so; and therefore Jeremiah says, Jer. iv. 10, `Ah! Lord God,
   surely thou hast greatly deceived this people;, that is, O Lord, they
   will say thou hast deceived them; it was thy prophets told them so. So
   Saul, 1 Sam. xv. 15, `The people spared the best of the sheep and of
   the oxen;, and ver. 24, `I feared the people., It was out of fear of
   others that entreated; the people would have it so. So many, if they
   are angry, say they are provoked; if they swear, others urged them to
   it; as the Shelomith's son blasphemed in strife, Lev. xxiv. 10. So if
   drawn to excess of drink, or abuse of the creatures, it was long of
   others that enticed them. Well, then:--

   1. Beware of these vain pretences. Silence and owning of guilt is far
   more becoming: God is most glorified when the creatures lay aside their
   shifts. You shall see, Lev. xiii. 45, `The leper in whom the plague is
   shall have his clothes rent and his head bare, and he shall put a
   covering upon his upper lip, and he shall cry, Unclean, unclean;, all
   was to be naked and open but only his upper lip; he was not to open his
   mouth in excuses. It is best to have nothing to say, nothing but
   confession of sin; leprosy must be acknowledged. The covering of the
   upper lip among the Hebrews was the sign of shameful conviction.

   2. Learn that all these excuses are vain and frivolous, they will not
   hold with God. Aaron is reproved, notwithstanding his evasion. Pilate
   could not wash off the guilt when he washed his hands. He that
   crucified our Saviour crucified himself afterward. [87] Ignorance is
   not excused by ill teaching: `The blind lead the blind, and not one,
   but `both fall into the ditch, Mat. xv. 14--the blind guide and the
   blind follower. So Ezek. iii. 18, `The man shall die in his iniquity,
   but his soul will I require at thy hand., It will be ill for the
   teacher, and ill for the misled soul too. So Saul is rejected from
   being king, for obeying the voice of the people rather than the Lord, 1
   Sam. xv. 23. Shelomith's son was stoned, though he blasphemed in spite,
   Lev. xxiv. 14. And it went ill with Moses, though they provoked his
   spirit, so that `he spake unadvisedly with his lips, Ps. cvi. 33, 34.
   Certainly it is best when we have nothing to say but only, Unclean,
   unclean!

   Obs. 2. Creatures, rather than not transfer their guilt, will cast it
   upon God himself. They blame the Lord in their thoughts; it is foolish
   to cast it altogether upon Satan--to say, I was tempted of Satan. Alas!
   if there were no Satan to tempt we should tempt ourselves. His
   suggestions and temptations would not work were there not some
   intervening thought, and that maketh us guilty. Besides, some sins have
   their sole rise from our own corruption, as the imperfect animals are
   sometimes bred ex putri materia, only out of slimy matter, and at other
   times they are engendered by copulation. It is useless to cast it upon
   others--I was tempted of others. Actions cannot he accomplished without
   our own concurrence, and we must bear the guilt. But it is blasphemous
   to cast it upon God, and say, `I am tempted of God;, and yet we are apt
   to do so,--partly to be clear in our own thoughts. Men would do
   anything rather than think basely of themselves, for it is man's
   disposition to be `right in his own eyes, Prov. xvi. 2. We love those
   glasses that would make us show fairest. It is against nature for a man
   willingly to profess and own his own shame: Job. xxxi. 33, `If I hid my
   sin as did Adam, i.e., more hominum, as Adam and all Adam's children
   do. Men would be clear and better than they are. Partly because by
   casting it upon God the soul is most secure. When he that is to punish
   sin beareth the guilt of it, the soul is relieved from much horror and
   bondage; therefore, in the way of faith, God's transacting our sin upon
   Christ is most satisfying to the spirit: Isa. liii. 6, `The Lord hath
   laid on him the iniquity of us all., Now, we would lay it upon God by
   odious aspersions of his power and providence; for if we could once
   make God a sinner, we would be secure. You see we do not fear men that
   are as faulty as ourselves; they need pardon as well as we, and
   therefore is it that the soul doth so wickedly design to bring God into
   a partnership and fellowship of our guilt. Partly through a wicked
   desire that is in men to blemish the being of God. Man naturally hateth
   God; and our spite is shown this way, by polluting and profaning his
   glory, and making it become vile in our thoughts; for since we cannot
   raze out the sense of the deity, we would destroy the dread and
   reverence of it. It is a saying of Plutarch, Malo de me dici nullum
   esse Plutarchum quam malum esse Plutarchum, de Deo male sentire quam
   Deum esse negare pejus duco. We cannot deny God, and therefore we
   debase him, which is worst, as it is better not to be than to be
   wicked; we think him `as one of us, Ps. 1. 21; and the apostle saith,
   `We turn his glory into a lie., Rom. i. 25. Well, then, beware of this
   wickedness of turning sin upon God. The more natural it is to us the
   more should we take heed of it. We charge God with our evils and sins
   divers ways,--

   1. When we blame his providence, the state of things, the times, the
   persons about us, the circumstances of providence, as the laying of
   tempting objects in our way, our condition, &c., as if God's disposing
   of our interests were a calling us to sin: thus Adam, Gen. iii. 12,
   `The woman which thou gavest me, she gave me, and I did eat., Mark, it
   is obliquely reflected upon God, `The woman which thou gavest me., So
   many will plead the greatness of their distractions and incumbrances.
   God hath laid so many miseries and discouragements upon them, and cast
   them upon such hard times, that they are forced to such shifts;
   whereas, alas! God sendeth us miseries, not to make us worse, but to
   make us better, as Paul seemeth to argue in 1 Cor. x. 13, 14: if they
   did turn to idolatry, the fault was not in their sufferings and trials,
   but in themselves. Thus you make God to tempt you to sin when you
   transfer it upon providence, and blame your condition rather than
   yourselves. Providence may dispose of the object, but it doth not impel
   or excite the lust; it appointeth the condition, but Satan setteth up
   the snare. It was by God's providence that the wedge of gold lay in
   Achan's way, that Bathsheba was offered naked to David's eye, that the
   sensual man hath abundance, that the timorous is surprised with
   persecution, &c. All these things are from God, for the fault lieth not
   here. The outward estate, or the creatures that have been the occasions
   of our sinning, cannot be blamed: as beauty in women, pleasantness in
   wine. These are good creatures of God, meant for a remedy; we turn them
   into a snare. The more of God's goodness or glory is seen in any
   creature, the greater check it is to a temptation, for so far it is a
   memorial of God; and therefore some have observed that desires simply
   unclean are most usually stirred up towards deformed objects. Beauty in
   itself is some stricture and resemblance of the divine majesty and
   glory, and therefore cannot but check motions altogether brutish. It is
   very observable that of the apostle Peter: 2 Pet. i. 4, `The corruption
   that is in the world through lust., The world is only the object; the
   cause is lust. The reason why men are covetous, or sensual, or
   effeminate, is not in gold, or wine, or women, but in men's naughty
   affections and dispositions. So also it is very observable, that when
   the apostle John would sum up the contents of that world which is
   opposite to the love of God, he doth not name the objects, but the
   lusts; the fault is there. He doth not say, Whatsoever is in the world
   is pleasures, or honours, or profits, but `the lust of the eyes, the
   lust of the flesh, and the pride of life, and addeth, `These are not of
   the Father, but of the world, 1 John ii. 16; that is, not of God, as
   riches, and honour, and other outward things are, but these are parts
   of that world that man hath made, the world in our own bowels, as the
   poison is not in the flower, but in the spider's nature.

   2. By ascribing sin to the defect and faint operation of the divine
   grace. Men will say they could do no otherwise; they had no more grace
   given them by God: Prov. xix. 3, `The foolishness of man perverteth his
   ways, and his heart fretteth against the Lord., They say it was long of
   God; he did not give more grace. They `corrupt themselves in what they
   know, Jude 10, and then complain, God gave no power. Men naturally look
   upon God as a Pharaoh, requiring brick where he gave no straw. The
   servant in the Gospel would make his master in the fault why he did not
   improve his talent: Mat. xxv. 24, `I knew thou wert an hard man,
   reaping where thou hast not sown, and gathering where thou hast not
   strewed, and therefore I went and hid the talent;, as if that were all
   the cause.

   3. When men lay all their miscarriages upon their fate, and the unhappy
   stars that shone at their birth, these are but blind flings at God
   himself, veiled under reflections upon the creature. Alas! `who is it
   that bringeth out Mazzaroth in his season, that ordereth the stars in
   their course? is it not the Lord?, To this sort you may refer them that
   storm at any creatures, because they dare not openly and clearly oppose
   themselves against heaven; .as Job curseth the clay of his birth, Job
   iii. 3, as if it had been unlucky to him; and others curse some lower
   instruments.

   4. When men are angry they know not why. They are loath to spend any
   holy indignation upon themselves; therefore, feeling the stings and
   gripes of conscience, they fret and fume, and know not why. They would
   fain break out against God, but dare not; as David himself, 2 Sam. vi.
   8, `David was displeased because the Lord had made a breach upon
   Uzzah., He was angry, but could not tell with whom to be angry; he
   should have been angry with his own folly and ignorance. Wicked men
   break out apparently: Isa. viii. 21, 22, `They shall fret themselves,
   and curse their God, and their king, and look upward; and they shall
   look to the earth, &c. Sin proving unhappy, vexeth the soul; and then
   men curse and rave, and break out into indecencies of passion and
   madness, accusing God, and providence, and instruments, and any but
   themselves. So. Rev. xvi. 21, `They blasphemed the God of heaven,
   because of their plagues;, the madness of their rage breaketh out into
   open blasphemy. But in the children of God it is more secretly carried;
   there is a storming in their hearts, but they dare not give it vent; as
   in Jonah, chap. iv., he was vexed, and surcharged with passion, but
   knew not upon whom to disgorge it.

   5. Most grossly, when you think he useth any suggestion to the soul, to
   persuade it and incline it to evil. Satan may come, and, by the help of
   fancy and the senses, transmit evil counsel to the soul. But God doth
   not, as more fully hereafter: Mat. v. 37, `Whatsoever is beyond these
   cometh of evil;, in the original it is ek ponerou, not only of the evil
   heart, but the evil serpent; from the devil, and our corruption, if it
   be beside the rule. There is Satan's counsel in all this, not the
   Lord's.

   6. When you have an ill understanding and conceit of his decrees, as if
   they did necessitate you to sin. Men will say, Who can help it? God
   would have it so,--as if that were an excuse for all. Though God hath
   decreed that sin shall be, yet he doth neither infuse evil nor enforce
   you to evil. God doth not infuse evil; that which draweth you to it is
   your own concupiscence, as in the next verse. He doth not give you an
   evil nature or evil habits; these are from yourselves. He doth enforce
   you, neither physically, by urging and inclining the will to act, nor
   morally, by counselling and persuading, or commanding you to it. God
   leaveth you to yourselves, casteth you in his providence, and in
   pursuance of his decrees, upon such things as are a snare to you; that
   is all that God doth, as anon will more fully appear. I only now take
   notice of that wickedness which is in our natures, whereby we are apt
   to blemish God, and excuse ourselves.

   Obs. 3. From that he cannot be tempted with evil, that God is so
   immutably good and holy that he is above the power of a temptation. Men
   soon warp and vary, but he cannot be tempted. There is a wicked folly
   in man which maketh us measure God by the creature; and, because we can
   be tempted, think God can be tempted also; as suppose, enticed to give
   way to our sins. Why else do they desire him to prosper them in their
   evil projects, to further unjust gain, or un clean intents?--as the
   whore, Prov. vii. 14, had her vows and peace-offerings to prosper in
   her wantonness. And generally, we deal with God as if he could be
   tempted and wrought to a compliance with our corrupt ends, as Solomon
   speaketh of sacrifice offered with an evil mind, Prov. xxi. 27; that
   is, to gain the favour of heaven in some evil undertaking and design.
   Thus the king of Moab hoped to entice God by the multitude of his
   sacrifices, seven altars, seven oxen, seven rams, Num. xxii., and the
   prophet, of some that thought to draw God into a liking of their
   oppression: Zech. xi. 5, `Blessed be God, I am rich., So in these times
   wicked men have a pretence of religion, as if they would allure the
   Lord to enter into their secret, and come under the banner of their
   faction and conspiracy. Oh! what base thoughts have carnal men of God!
   No wonder the word of God is made a nose of wax, when God himself is
   made an idol or puppet, that moveth by the wire of every carnal
   worshipper! Oh! check this blasphemy. God cannot be tempted; he is
   immutably just and holy: Hab. i. 13, `Thou art of purer eyes than to
   behold evil, and canst not look on iniquity., Iniquity shall never have
   a good look from him. Oh! then, how should we tremble that are easily
   carried aside with temptation! How can you stand before the God that
   cannot be tempted?

   Uses of this note are two:--

   1. It is an inducement to get an interest in God, and more communion
   with him: a believer is `made partaker of the divine nature, 2 Peter i.
   4. Now the more of the divine nature in you, the more you are able to
   stand against temptations. We are easily carried aside, because we have
   more of man than God in us. We are so mutable, that if all memory of
   sin and Satan were abolished, man himself would become his own devil;
   but God is at the same stay. Oh! let us covet more of the divine
   nature, that when the tempter cometh he may find the less in us. We do
   in nothing so much resemble God as in immutable holiness.

   2. You may make use of it to the purpose in hand. When natural thoughts
   rise in us, thoughts against the purity of God, say thus: Surely God
   cannot be the author of sin, who is the ultor or the avenger of it; he
   is at the same pass and stay of holiness, and cannot warp aside to
   evil. Especially make use of it when anything is said of God in
   scripture which doth not agree with that standing copy of his holiness,
   the righteous law which he hath given us. Do not think it any variation
   from that immutable tenor of purity and justice which is in his nature,
   for `he cannot be tempted;, as when he bade Abraham offer his son, it
   was not evil, partly because God may require the life of any of his
   creatures when he will; partly because, being the lawgiver, he may
   dispense with his own law: and a peculiar precept is not in force when
   it derogateth from a general command, to wit, that we must do
   whatsoever God requireth: so in bidding them spoil the Egyptians. God
   is not bound to our rule; the moral law is a rule to us, not to
   himself, &c. In all such cases salve the glory of God, for he is
   apei'rastos kakon, altogether incapable of the least sin or evil.

   Obs. 4. From that neither tempteth he any man, that the Lord is no
   tempter; the author of all good cannot be the author of sin. God useth
   many a moving persuasion to draw us to holiness, not a hint to
   encourage us to sin; certainly they are far from the nature of God that
   entice others to wickedness, for he tempteth no man--man tempteth
   others many ways:

   1. By commands, when you contribute your authority to the countenancing
   of it. It is the character of Jeroboam that he `made Israel to sin:,
   `Jeroboam, the son of Nebat, that made Israel to sin., It is again and
   again repeated; the guilt of a whole nation lieth upon his shoulders;
   Israel ruined him, and he ruined Israel. So 2 Chron. xxxiii. 9,
   `Manasseh made Judah and the inhabitants of Jerusalem to err, and do
   worse than the heathens., Mark, he made them; their sins are charged
   upon your score. In the 7th of the Revelations, where the tribes are
   numbered, Dan is altogether left out, and Ephraim is not mentioned. Dan
   was the first leading tribe that by example went over to idols: Judges
   xviii., and Ephraim by authority: so some give the reason.

   2. By their solicitations and entreaties, when men become panders to
   others, lusts: Prov. vii. 21, `With much fair speech she caused him to
   yield, with the flattering of her lips she forced him., Mark, she
   caused him to yield, and then forced him; first he began to incline,
   and then he could no longer resist. When such Eves lay forth their
   apples, what evil cometh by it? Solicitations are as the bellows to
   blow up those latent sparkles of sin which are hidden in our natures
   into a flame.

   3. Those that soothe up or encourage men in their evil ways, calling
   evil good and good evil, like Ahab's prophets. Their word is, `Go up
   and prosper;, they cry, Peace, peace! to a soul utterly sunk and lost
   in a pit of perdition. Oh! how far are these from the nature of God. He
   tempteth no man; but these are devils in man's shape; their work is to
   seduce and tempt--murderers of souls, yea (as Epiphanius calleth the
   Novatians), murderers of repentance. [88] 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, tous o'ntos
   apophugo'ntas, really or verily escaped, that is, had begun to profess
   the gospel; or, as some copies have, oligos apophugo'ntas, having a
   little escaped from error; thence the vulgar eos qui paululum
   effugiunt, with which the Syriac and Arabic translations agree; [89]
   and so it showeth how ill God taketh it, that the early growth and
   budding of grace should be blasted, and as soon as they began to
   profess any change, that a seducer should set them back again, and
   entangle those that had made some escape, and were in a fair way to a
   holy life. This is Satan's disposition outright: the dragon watched for
   the man-child as soon as he was born, Rev. xii. 4, and these make
   advantage of those early tendencies and dispositions to faith which are
   in poor souls; for while they are deeply affected with their sins, and
   admiring the riches and grace of Christ, they strike in with some
   erroneous representations, and, under a colour of liberty and gospel,
   reduce and bring them back to their old looseness.

   Use 2. If God tempteth no man, then it informeth us that God cannot be
   the author of sin. I shall here take occasion a little to enlarge upon
   that point. I shall first clear those places which seem to imply it;
   then, secondly, show you what is the efficiency and concurrence of God
   about sin.

   I. For the clearing of the places of scripture. They are of divers
   ranks; there are some places that seem to say that God doth tempt, as
   Gen. xxii. 1, `God tempted Abraham;, so in many other places; but that
   was but a trial of his faith, not a solicitation to sin. There is a
   tempting by way of trial, and a tempting by way of seducement. [90] God
   trieth their obedience, but doth not stir them up to sin. But you will
   say, there are other places which seem to hint that God doth solicit,
   incite, and stir up to sin; as 1 Chron. v. 26, `God stirred up the
   spirit of Pul, the king of Assyria, to carry away the Jews captive;,
   but that was not evil, to punish an hypocritical nation, but just and
   holy, a part of his corrective discipline; and God's stirring implieth
   nothing but the designation of his providence, and the ordering of that
   rage and fury that in them was stirred up by ambition and other evil
   causes, as a correction to his people. So also 2 Sam. xxiv. 1, `The
   anger of the Lord was kindled against Israel, and he moved David to
   number the people., But compare it with 1 Chron. xxi. 1, and you shall
   see it is said, `Satan stood up and provoked David to number the
   people;, and so some explain one place by the other, and refer that he
   to Satan, `The anger of the Lord was kindled against Israel, and he,
   (that is, the devil); or it may be referred to the last antecedent, the
   Lord, whose anger is said to be stirred up; he moved, that is permitted
   Satan to move, by withdrawing himself from David. God moved permissivè,
   Satan efficaciter: God suffered, Satan tempted; for God is often in
   scripture said to do that which he doth but permit to be done; as to
   `Awaken the sword against the man his fellow, Zech. xiii. 7, that is,
   to stir up all that rage which was exercised upon Christ; and the
   reason of such expressions is because of the activeness of his
   providence in and about sin, for he doth not barely permit it, but
   dispose circumstances and occasions, and limit and overrule it, so as
   it may be for good. Thus also Ps. cv. 25, `He turned their heart to
   hate his people, and to deal subtilely with his servants., The meaning
   is, God only offereth the occasion by doing good to his people. The
   Egyptians pursued them out of envy and jealousy. God, I say, only gave
   the occasion, did not restrain their malice; therefore he is said to do
   it. There are other places which imply that God hardeneth, blindeth
   sinners, delivereth them over to a reprobate sense, sendeth them a
   strong delusion; as Rom. i. 2; Thes. ii. 11, and in many other places.
   I answer in general to them all:--God, by doing these things, doth not
   tempt the good that they may become evil, but only most justly
   punisheth the evil with evil: this hardening, blinding, is not a
   withdrawing a good quality from them, but a punishment according to
   their wickedness. Particularly God is said to harden, as he doth not
   soften; he doth not infuse evil, but only withhold grace; hardness of
   heart is man's sin, but hardening, God's judgment. So again, God is
   said to make blind as he doth not enlighten, as freezing and darkness
   follow upon the absence of the sun: he doth not infuse evil, nor take
   away any good thing from them, but only refuseth to give them more
   grace, or to confirm them in the good they have. So also God is said to
   give up to lusts when he doth not restrain us, but leaveth us to our
   own sway and the temptations of Satan. So God is said to send a strong
   lie when he suffereth us to be carried away with it. God in deed
   foreseeth and knoweth how we will behave ourselves upon these
   temptations, but the foresight of a thing doth not cause it.

   Some urge that 1 Kings xxii. 22, `Thou shalt be a lying spirit; go
   forth and do so, and thou shalt prevail with him., But that is only a
   parabolical scheme of providence, and implieth not a charge and
   commission so much as a permission.

   Others urge those places which do directly seem to refer sin to God; as
   Gen. xlv. 5, 8, `Be not grieved nor offended, it was not you that sent
   me hither; it was not you, but God., The very sending, which was a
   sinful act, is taken off from man and appropriated to God. So 1 Kings
   xii. 15, `The king hearkened not unto the people, for the cause was
   from the Lord;, that rebellion there is said to be from the Lord. I
   answer--These things are said to be of the Lord because he would
   dispose of them to his own glory, and work out his own designs and
   decrees. There are some other places urged, as where God is said to
   deliver Christ, to bruise and afflict him, which was an evil act, &c.;
   but these only imply a providential assistance and co-operation, by
   which God concurreth to every action of the creatures, as shall be
   cleared elsewhere.

   II. I am to state the efficiency and concurrence of God about sin. All
   that God doth in it may be given you in these propositions:--

   1. It is certain that without God sin would never be; without his
   prohibition an action would not be sinful. The apostle saith, `Where is
   no law, there is no transgression;, but I mean chiefly without his
   permission and fore-knowledge, yea, and I may add, without his will and
   concurrence, without which nothing can happen and fall out; it can not
   be beside the will of God, for then he were not omniscient; or against
   his will, for then he were not omnipotent. There is no action of ours
   but needeth the continued concurrence and supportation of his
   providence; and if he did not uphold us in being and working, we could
   do nothing.

   2. Yet God can by no means be looked upon as the direct author of it,
   or the proper cause of that obliquity that is in the actions of the
   creatures; for his providence is conversant about sin without sin, as a
   sunbeam lighteth upon a dunghill without being stained by it. This is
   best cleared by a collection and summary of all those actions where by,
   from first to last, providence is concerned in man's sin; which are
   briefly these:--

   [1.] Fore-knowledge and pre-ordination. God intended and ap pointed
   that it should be. Many that grant prescience deny preordination, lest
   they should make God the author of sin; but these fear where no fear
   is. The scripture speaketh roundly, ascribing both to God: `Him being
   delivered by the fore-knowledge and determinate counsel of God, Acts
   ii. 23. Mark, Peter saith, not only te prognosei, `by the
   fore-knowledge, but te progno'sei, `determinate counsel, which implieth
   a positive decree. Now that cannot infer any guilt or evil in God, for
   God appointed it, as he meant to bring good out of it. Wicked men have
   quite contrary ends. Thus Joseph speaketh to his brethren, when they
   were afraid of his revenge, Gen l. 19, `Am I in the place of God?, that
   is, was it my design to bring these things to pass, or God's decree?
   and who am I, that I should resist the will of God? And then again,
   ver. 20, `But as for you, ye thought evil; but God meant it for good,
   to bring it to pass, as it is this day, to save much people alive;,
   that is, God decreed it otherwise than you designed it: your aim was
   wholly evil, his good.

   [2.] There is a permission of it. God's decrees imply that sin shall
   be, but they do not impel or enforce; for he leaveth us to the liberty
   of our own hearts, and our own free choice and work; he is resolved not
   to hinder us: Acts xiv. 16, `He suffered them to walk in their own
   ways., God was not bound to hinder it, therefore permission in God can
   not be faulty;, Who hath given him first?, Were grace a debt, it were
   injustice to withhold it; and did God act out of a servile necessity,
   the creatures might reject the blame of their miscarriages upon the
   faintness of his operation: but God being free, neither obliged by
   necessity of nature, nor any external rule and law, nor by any
   foregoing merit of the creatures, may do with his own as it pleaseth
   him; and it is a shameless impudence in man to blame God because he is
   free, when himself cannot endure to be bound. [91]

   [3.] There is a concurrence to the action, though not to the sinfulness
   of it. It is said, Acts xvii. 28, `In him we live, move, and have our
   being., When God made the creatures, he did not make them independent
   and absolute: we had not only being from him, but still we have it in
   him; we are in him, we live in him, and we move in him, kinou'metha--we
   are moved or acted in him. All created images and appearances are but
   like the impress of a seal upon the waters: take away the seal, and the
   form vanisheth; subtract the influence of providence, and presently all
   creatures return to their first nothing; therefore to every action
   there needeth the support and concurrence of God: so that the bare
   action or motion is good, and from God; but the de-ordination, and
   obliquity of it, is from man; it cometh from an evil will, and therein
   is discerned the free work of the creatures.

   [4.] There is a desertion of a sinner, and leaving of him to himself.
   God may suspend, yea, and withdraw, grace out of mere sovereignty; that
   is, because he will: but he never doth it but either out of justice or
   wisdom; out of wisdom, for the trial of his children, as, in the
   business of the ambassadors, `God left Hezekiah, that he might know
   what was in his heart, 2 Chron. xxxii. 31. So sometimes in justice, to
   punish the wicked; as Ps. lxxxi. 12, `I gave them up to their own
   hearts, lusts, and they walked in their own counsels., When grace is
   withdrawn, which should moderate and govern the affections, man is left
   to the sway and impetuous violence of his own lusts. Now God cannot be
   blamed in all this, partly because he is not bound to give or continue
   grace: partly because, when common light and restraints are violated,
   he seemeth to be bound rather to withdraw what is already given; and
   when men put finger in the eye of nature, God may put it out, that they
   that will not, may not see; and if the hedge be continually broken, it
   is but justice to pluck it up; and then if the vineyard be eaten down,
   who can be blamed? Isa. v. 5: partly be cause the subsequent disorders
   do arise from man's own counsel and free choice; therefore upon this
   tradition of God's it is said, `They walked in their own counsels;,
   that is, according to the free motion and inclination of their own
   spirits.

   [5.] There is a concession and giving leave to wicked instruments, to
   stir them up to evil; as carnal company, evil acquaintance, false
   prophets: 1 Kings xxii. 22, `I will go forth, and be a lying spirit in
   the mouth of Ahab's prophets; and God said, Go forth., In that scheme
   and draught of providence, the evil spirit is brought in, asking leave
   for wicked instruments. So Job xii. 16, it is said, `The deceiver and
   deceived are his;, he is sovereign Lord over all the instruments of
   deceit, so that they are restrained within bounds and limits, that they
   can do nothing further than he will give leave.

   [6.] There is a presenting of occasions, and disposing of them to such
   providences as become a snare; but this can reflect no dishonour upon
   God, because the providences and objects are good in themselves, and in
   their own nature motives to duty, rather than temptations to sin.
   Wicked men abuse the best things--the word irritateth their corruption;
   sin getteth strength by the commandment: Isa. vi. 9, `Go, make the
   heart of this people fat, that is, dull and heavy; as the ass, which of
   all creatures hath the fattest heart, is the dullest. [92] The prophet
   is bidden to make their hearts fat; the preaching of the word, which
   should instruct and quicken, maketh them the more gross and heavy. So
   also they abuse mercies and miseries: Ps. lxix. 22, `Let their table
   become a snare, and their welfare a trap., A sinner, like a spider,
   sucketh poison out of everything; or, like the sea, turneth the sweet
   influences of the heavens, the fresh supply of the rivers, into salt
   water; so their table, their welfare, all becomes a curse and a snare
   to them. In this sense it is said, Jer. vi. 21, `I will lay
   stumbling-blocks before this people;, that is, such occasions and
   providences as are a means to ruin them: in all which God most
   righteously promoteth the glory of his justice.

   [7.] A judicial tradition and delivering them up to the power of Satan
   and their own vile affections; as Rom. i. 26. `God gave them up to vile
   affections;, this is, when God suffereth those koi'nas ennoi'as, those
   common notices to be quenched, and all manner of restraints to be
   removed: the truth is, we rather give up ourselves; only, because God
   serveth his ends of it, it is said, he giveth.

   [8.] A limitation of sin. As God appointeth the measures of grace
   according to his own good pleasure, so also the stint of sin; it
   runneth out so far as may be for his glory: Ps. lxxvi. 10, `The wrath
   of man shall praise thee, the remainder thereof shalt thou restrain.,
   So far as it may make for God's glory, God letteth the fierceness of
   man to have its scope; but when it is come to the stint and bounds that
   providence hath set to it, it is quenched in an instant.

   [9.] There is a disposal and turning of it to the uses of his glory:
   Rom. iii. 7, `Our unrighteousness commendeth his righteousness, and the
   truth of God aboundeth to his glory through our lie., God is so good,
   that he would not suffer evil if he could not bring good out of it. In
   regard of the issue and event of it, sin may be termed (as Gregory said
   of Adam's fall) felix culpa, a happy fall, because it maketh way for
   the glory of God. It is good to note how many attributes are advanced
   by sin--mercy in pardoning, justice in punishing, wisdom in ordering,
   power in overruling it; every way doth our good God serve himself of
   the evils of men. The picture of providence would not be half so fair
   were it not for these black lines and darker shadows. Well, then, let
   me never blame that God for permitting sin, who is willing to discover
   so much mercy in the remitting of it.

   Ver. 14. But every man is tempted when he is drawn away of his own
   lust, and enticed.

   Here he cometh to show the true and proper cause of sin. having removed
   the false pretended cause, namely, God's providence and decree. The
   true procreating cause of sin is in every man's soul; it is his lust;
   he carrieth. that which is fons et fomes, the food and fuel of it in
   his own bosom. Now this lust worketh two ways, by force and fraud,
   drawing away and enticing, as in the explication will more fully
   appear.

   But every man is tempted.--He speaketh so universally, because none is
   free but Christ.

   When by his own lust.--He saith his own, because though we have all a
   corrupt nature in common, yet every one hath a particular several
   inclination to this or that sin rooted in his nature. Or rather own, to
   exclude foreign force, and all violence from without: there is not a
   greater enemy than our own nature.

   His own lust.--That I may show you what is meant by lust, I must
   premise something:--(1.) The soul of man is chiefly and mainly made up
   of desires; like a sponge, it is always thirsting, and sucking of
   something to fill itself. All its actings, even the first actings of
   the understanding, come out of some will and some desire; as the
   apostle speaketh of `the wills of the mind, Eph. ii. 3, a place I shall
   touch upon again by and by. (2.) At least this will be granted, that
   the bent of the soul, the most vigorous, commanding, swaying faculty of
   the soul, is desire; that du'namis epithumetike` is, I say, the most
   vigorous bent of the soul. (3.) Since the fall, man rather consulteth
   with his desires than with anything else, and there all action and
   pursuit beginneth. So that this faculty is eminently corrupted, and
   corrupteth and swayeth all the rest; and therefore gross lusts, the
   lower and baser desires, are called, `the law of the members., Rom.
   vii. 23; desires or lusts giving law to the whole soul. Upon these
   reasons I suppose it is that all sin is expressed by lust, which, if
   taken in a proper and restrained sense, would not reach the obliquities
   of the whole nature of man, but only of one faculty; but because there
   seemeth to be in the creature a secret will and desire, by which every
   act is drawn out, and desire is the most vigorous faculty, bending and
   engaging the soul to action, the Spirit of God chooseth to express sin
   by lust, and such words as are most proper to the desires of the
   creatures. It is true, that in the Old Testament I find it expressed by
   a word proper to the understanding, by `inventions, or `imaginations,
   or `counsels, whence those phrases, `walking according to their own
   imaginations, and `walking in their own counsels., But the New
   Testament delighteth rather in the other expressions of `concupiscence
   `and `lust, words proper to the desires; the reason of which difference
   I conceive to be, partly the manner of the Hebrews, who frequently use
   words of the understanding to note suitable affections; partly the
   state of the world, who at first were brutish in their conceits, and
   prone to idols, and therefore the Old Testament runneth in that strain,
   `imaginations, `counsels, &c.; and at length were brutish in their
   desires, and more prone to gross sins; and therefore in the New, it is
   `lusts, `concupiscence, &c. However, this I observe, that in the Old
   Testament there is some word belonging to the will and desires adjoined
   to those words of the understanding, as the `imaginations of their own
   hearts, `the counsels of their own hearts;, that is, such imaginations
   as were stirred up and provoked by their own hearts and desires. All
   this is premised to show you why the scripture chooseth to express sin
   by lust and concupiscence.

   Now, lust may be considered two ways:--(1.) As a power; (2.) As an act.

   1. As a power, and so it noteth that habitual, primitive, and radical
   indisposition to good, and a disposition to evil, that is in all the
   faculties--the whole dunghill of corruption, which reeketh sometimes in
   the understanding by evil thoughts, sometimes in the will by lusts and
   corrupt desires, and is the mother out of whose womb all sin cometh;
   and as it is called lust or concupiscence, so it is called flesh, the
   opposite contrary principle to spirit: Gal. v. 17, `The flesh lusteth
   against the spirit, there it is called flesh, and its radical act
   lusting.

   2. Look upon it as an act, and actual lust or concupiscence, and it is
   nothing else but the risings and first motions of this fleshly nature
   that is in us. These lustings are of two sorts--those of the lower and
   those of the upper soul. The apostle calleth them, Eph. ii. 3, `the
   wills of the flesh, and of the mind.,

   [1.] The wills of the flesh are those lower and more brutish appetites
   which are the rise of lust, wantonness, drunkenness, gluttony, called
   by way of emphasis, `the lusts of the flesh:, 1 John ii. 16, `Whatever
   is in the world is the lusts of the flesh, the lusts of the eyes, and
   the pride of life., By the lusts of the flesh are meant the neighings
   of the soul after outward pleasures, and all manner of sensual and
   carnal delights. Now these, when they are improved into gross and
   irregular actions, stink in the nostrils of nature. In Aristotle [93]
   they are called epithumi'ai therio'deis, brutish and belluine, not only
   because we have them in common with the beasts, but because they
   degenerate into a brutish excess. Thus you see what lusts of the flesh
   are. I confess they are sometimes taken more largely for any risings of
   corrupt nature, it being most natural to us to be enslaved by sensual
   and fleshly objects; the part is put for the whole.

   [2.] The wills of the mind are the first risings of the corruption that
   is in the upper soul, as fleshly reasonings, thoughts, and desires,
   covetousness, ambition, pride, envy, malice, &c. These are rooted in
   the corrupt risings or stirrings of the mind, will, &c. These things I
   thought good to hint, to show you what the scripture intendeth by lust,
   the vicious inclinations of our own spirits, chiefly those impetus
   primo primi, the first risings of original sin.

   He is drawn away and enticed.--There is some variety among interpreters
   in opening these two words. Some conceive that in these two words the
   apostle giveth out two causes of sin, one internal, which is lust, as
   if that were hinted in the former word: `drawn away by his lust;, and
   the other external, to wit, the pleasure that adhereth to the object,
   which is as the bait to entice the soul, for the word signifieth
   enticed as with a bait; and (as Plato saith) edone` de'lear kakon,
   pleasure is the bait of sin. Thus Piscator and our translators seem to
   favour it, in putting the words thus: `When he is drawn by his own
   lust, and enticed;, as if they would intimate to us this sense, drawn
   away by his own lust, and enticed by the object; whereas, the posture
   of th3 words in the original referreth both to lust; thus, `When he is
   drawn away and enticed by his lust., Others make these words to hint
   several degrees in the admission of sin. Thus, first drawn away from
   God, then enticed by sin; then, in the next verse, `sin conceiveth,
   then `bringeth forth, &c. Others, as Pareus, Grotius, &c., make these
   to be the two parts of sin, and by drawing away, say they, is meant the
   departure from the true good, and by enticed, the cleaving to evil. For
   look, as in grace there is something privative and something positive,
   a departure from evil and a cleaving to good so, on the contrary, there
   is in sin a withdrawing from that which is good, and an ensnaring by
   that which is evil. I cannot altogether disallow this sense, though I
   rather incline to think that neither the object nor the parts of evil
   are here hinted, but only the several ways which lust taketh to undo
   us; partly by force, and so that word cometh in, exelko'menos, 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, deleazo'menos, `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, e
   idia epithumias, 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,
   [94] e'go soi` tou'ton aiti'a--it is I have been the cause of this.
   Other things may concur, but the root of all is in yourselves. A man is
   never truly humbled till he `smite upon his own thigh, and doth express
   most indignation against himself. Do not say it was God. He gave a pure
   soul, only it met with viciously disposed matter. It is not the light,
   but the putrid matter that made the torch stink, though, it is true, it
   did not stink till it was lighted. You cannot altogether blame the
   devil: `Suggestion can do nothing without lust, [95] I remember
   Nazianzen saith, to` pur par' emon, ede phlo`x tou pneu'matos--fire is
   in our wood, though it be the devil's flame. You cannot blame the
   world; there are allurements abroad, but it is your fault to swallow
   the bait. If you would have resisted embraces, as Tamar did Amnon's,
   the world could not force you. Do not cry out of examples; there is
   somewhat in thee that made thee close with the evil before thee.
   Examples provoke abhorrency from the sin, if there be nothing in the
   man to suit with it. Lot was the more righteous for living in Sodom,
   and Anacharsis the more temperate for living in Scythia; ungodly
   examples are permitted to increase detestation, not to encourage
   imitation. Do not cry out of occasions. David saw Bathsheba naked; but
   he saith, `I have sinned and done this evil, Ps. li. 4. Do not cast all
   the blame upon the iniquity of the times; good men are best in worst
   times, most glorious when the generation is most crooked, Phil. ii. 15;
   most careful of duty when the age is most dissolute, `redeeming the
   time, for the days are evil, Eph. v. 16; like fire that scorcheth most
   in the sharpest frost, or stars that shine brightest in the darkest
   nights. Do not blame the pleasantness of the creatures. You may as well
   say you will rebel against the prince because he hath bestowed power
   upon you, and by his bounty you are able to make war against him. It is
   true, there is much in these things; but there is more in your hearts.
   It is your venomous nature that turneth all to poison.

   Obs. 2. That, above all things, a man should look to his desires. All
   sin is called epithumi'a, lust or desire. God calleth for the heart:
   `My son, give me thy heart;, which is the seat of desires. The children
   of God, when they plead their innocency, urge their desires, they fail
   in duty; but their `desires are to the remembrance of his name, Neh. i.
   11; Isa. xxvi. 8. The first thing by which sin discovereth itself is by
   lust or desire. All actions have their rise from some inclination and
   tendency of the desire towards the object. Before there is any thought
   or consultation in the soul, there is o'rexis, a general tendency or
   bent in the soul. Well, then, look to your lusts or desires; the whole
   man is swayed by them: men are worldly or heavenly as their desires
   are; appetite followeth life; the spirit hath its lustings as well as
   the flesh. See how it is with you.

   Obs. 3. The way that lust taketh to ensnare the soul is by force and
   flattery, either `drawn away, or `enticed.,

   First, By violence, exelkomenos, drawn away, haled with it. One way of
   knowing desires to be irregular is, if they are violent and
   over-pleasing to the flesh. When affections are impetuous, you have
   just cause to suspect them, not to satisfy them. David would not touch
   the waters of Bethlehem when he longed for them, 2 Sam. xxiii. 17. Rage
   of desire can never be lawful. Greediness is a note of uncleanness,
   Eph. iv. 19. When the heart boileth or panteth, it is not love, but
   lust. When you find any such force upon your spirits towards carnal
   objects, if you would be innocent, complain and cry out as the ravished
   virgin under the law; if she cried out she was guiltless. It is a sign
   that sin hath not gained your consent, but committeth a rape upon your
   souls. When you cry out to God, Rom. vii. 24, `O wretched man that I
   am, who shall deliver me?, you may discern this force upon your souls.

   1. When your desires will not endure consultation, or the consideration
   of reason, but you are carried on by a brutish rage; as Jer. v. 8,
   `They were as fed horses; every one neighed after his neighbour's
   wife., They had no more command of themselves than a fed horse. So Jer.
   viii. 6, `Every one turneth into his course, as the horse into the
   battle., The rage of the horse is stirred up by a warlike noise, and
   then they confront danger, and press on upon the pikes and the heat of
   the battle. So they go on with an unbridled license against all reason
   and restraints, without any counsel and recollection. Your lusts will
   not allow you the pause of reason and discourse.

   2. When they grow more outrageous by opposition, and that little check
   that you give to them is like the sprinkling of water upon the coals,
   the fire burneth the more fiercely. This is that which the apostle
   calleth pa'thos epithumias, `the passionateness of lust., We translate
   it a little too flatly, `the lust of concupiscence, 1 Thes. iv. 5. It
   noteth a raging earnestness. This violence is most discerned in the
   irregular motions of the sensual appetite, which are most sensible
   because they disturb reason, vex the soul, oppress the body. But it is
   also in other sins. The apostle speaketh of it elsewhere: Rom. i. 27,
   `They burned in their lust one towards another., It is when reason is
   so disturbed and oppressed, that there can be no resistance; yea, grace
   itself is overborne.

   3. When they urge and vex the soul till fulfilled, which is often
   expressed in scripture by a languor and sickness. Now this is such an
   height and excess of affection as is only due to objects that are most
   excellent and spiritual; otherwise it is a note of the power of lust.
   To be sick for Christ is but a duty, Cant. ii. 5; so worthy an object
   will warrant the highest affection. But to be sick for any outward and
   carnal object noteth the impetuousness and violence of sin in the soul.
   Thus Amnon was sick for Tamar, 2 Sam. xiii. 2; that was a sickness to
   death, the sickness of lust and uncleanness. Ahab was sick of
   covetousness, 1 Kings xxi. 4; and Hainan for honour, Esth. v. All
   violent affections urge the soul, and make it impatient; and because
   affections are the nails and pins that tie body and soul together,
   leave a faintness and weakness in the body.

   This violence of lust may inform us,--

   1. Why wicked men are so mad upon sin, and give themselves over to it
   to their own disadvantage: `They draw iniquity with cart ropes, Isa. v.
   18. As beasts that are under the yoke put out all their strength to
   draw the load that is behind them, so these draw on wickedness to their
   disadvantage, commit it though it be difficult and inconvenient. So it
   is said, Jer. ix. 5, that they `weary themselves to commit iniquity.,
   What is the reason of all this? There is a violence in sin which they
   cannot withstand.

   2. Why the children of God cannot do as they would--withstand a
   temptation so resolutely, perform duties so acceptably. Lusts may be
   strong upon them also. It is observable that James saith, `Every man is
   tempted, taking in the godly too. A wicked man doth nothing but
   sin--his works are merely evil; but a godly man's are not purely good:
   Rom. vii. 19, `The good that I would I do not do; but the evil that I
   would not, that I do., Though they do not resolve and harden their
   faces in a way of sin, yet they may be discouraged in a way of grace.
   So Gal. v. 17, `Ye cannot do the things that ye would., Their
   resolutions are broken by this violence and potent opposition.

   Secondly, Observe, the next way of lust is by flattery, deleazomenos,
   enticed. It cometh lapped up in the bait of pleasure, and that mightily
   prevaileth with men: Titus iii. 3, `Serving divers lusts and
   pleasures., That is one of the impediments of conversion--lust
   promiseth delight and pleasure; so Job xx. 12, `Wickedness is sweet in
   his mouth, and he hideth it under his tongue., It is an allusion to
   children, that hide a sweet morsel under their tongue, lest they should
   let it go too soon. Neither is this only meant of sensual wickedness,
   such as is conversant about meats, drinks, and carnal comforts; but
   spiritual, as envy, malice, griping plots to undo and oppress others:
   Prov. ii. 14, `They rejoice to do evil, and delight in the frowardness
   of the wicked, Revenge is sweet, oppression is sweet, to a carnal
   heart; so Prov. x. 23, `It is a sport to a fool to do mischief., They
   are enticed with a kind of pleasure of that which is mischievous to
   another. Well, then:--

   1. Learn to suspect things that are too delightful. Carnal objects
   tickle much, and beget an evil delight, and so fasten upon the soul. It
   is time to `put a knife to the throat `when you begin to be tickled
   with the sweets of the world. Your foot is in the snare when the world
   cometh in upon you with too much delight. That which you should look
   after in the creatures is their usefulness, not their
   pleasantness--that is the bait of lust. The philosopher could say, that
   natural desires are properly pro`s ta` anankaia, to what is necessary.
   [96] Solomon saith, Prov. xxiii. 31, `Look not upon the wine when it is
   red, when it giveth its colour in the cup, when it moveth itself
   right., You need not create allurements to your fancy, and by the eye
   invite the taste. There are stories of heathens that would not look
   upon excellent beauties lest they should be ensnared. Pleasures are but
   enticements, baits that have hooks under them. The harlot's lips drop
   honey in the greeting, and wormwood in the parting, Prov. vii.; like
   John's book, honey in the mouth, and wormwood in the bowels. God hath
   made man of such a nature that all carnal delights leave impressions of
   sorrow at their departure.

   2. Learn what need there is of great care. Pleasure is one of the baits
   of lust. The truth is, all sins are rooted in love of pleasure.
   Therefore be watchful. Noonday devils are most dangerous, and such
   things do us most mischief as betray us with smiles and kisses.
   Heathens were out that advised to pleasures, that by experience we
   might be weaned from them; as Tully [97] saith of youth, voluptates
   experiendo contemnat--by use of pleasures let us learn to disdain them,
   as the desires are deadened and flattened to an accustomed object. But,
   alas! this is the bait of lust rather than the cure. Poor souls! they
   did not know a more excellent way. It is true, some curiosity is
   satisfied by experience: but, however, the spirit groweth more sottish
   and sensual. Wicked men, when once they are taken in that snare, are in
   a most sad condition, and think that they can never have enough of
   sensual pleasures; all delight seemeth to them too short; as one wished
   for a crane's neck, that he might have the longer relish of meats and
   drinks. And Tacitus speaketh of another glutton that, though he could
   satisfy his stomach, yet not his fancy or lust; quod edere non potuit,
   oculo devoravit--his womb was sooner filled than his eye.

   Ver. 15. Then, when lust hath conceived, it bringeth forth sin; and
   sin, when it is finished, bringeth forth death.

   Then, when lust, ei'ta de.--After this he goeth on in describing the
   progress of sin: after that lust had by violence withdrawn, and by
   delight ensnared, the soul, then sin is conceived; and after
   conception, there is a bringing forth; and after the birth, death.

   Hath conceived; that is, as soon as sin beginneth to form motions and
   impulses into desires, and to ripen things into a consent; for sin, or
   corrupt nature, having inclined the soul unto a carnal object by carnal
   apprehensions, laboureth to fix the soul in an evil desire. Now the
   titillation or delight which ariseth from such carnal thoughts and
   apprehensions is called the conception of sin.

   It bringeth forth; that is, perfecteth sin, and bringeth it to effect
   within us, by a full consent and decree in the will; and without us, by
   an actual execution. The one is the forming and cherishing in the womb
   after conception; the other, as the birth and production.

   Sin; that is, actual sin; for the Papists go beside the scope when they
   infer hence that lust without consent is not truly sin. Our Saviour
   saith plainly, that the first titillations are sinful: Mat. v. 28,
   `Whoever looketh upon a woman to lust after her, hath committed
   adultery with her already in his heart., Though there be but such an
   imperfect consent as is occasioned by a glancing thought, it is
   adultery. But you will say, How is this place to be reconciled with
   that of Paul, Rom. vii. 8, where he saith, `Sin wrought in him all
   manner of lust;, and here it is said, `Lust bringeth forth sin., I
   answer--By sin Paul understandeth that which James calleth here lust,
   that is, evil nature, or the wicked bent of the spirit; and by lust,
   the actual excitation of evil nature: but by sin James understandeth
   the actual formation and accomplishment of those imperfect desires that
   are in the soul.

   And sin, when it is finished; that is, actually accomplished, and by
   frequent acts strengthened, and settled into a habit. But why doth the
   apostle say, `When it is finished,? Are all the rest venial--all
   corrupt motions till sin be drawn either to a full consent, or an
   actual accomplishment, or a perfect habit. I answer--;(1.) The apostle
   doth not distinguish between sin and sin, but speaketh of the entire
   course and method of the same sin, of the whole flux and order, and so
   rather showeth what death and hell followeth, than how it is deserved.
   Every sin is mortal in its own nature, and bindeth over the sinner
   to^death and punishment; but usually men consummate and perfect sin ere
   it lighteth upon them. (2.) Death may be applied as the common fruit to
   every degree in this series, to the conception as well as the
   production, and to the production as well as the consummation of it.
   The grandfather and great-grandfather have an interest in the child, as
   well as the immediate parent; and death is a brat that may be laid, not
   only at sin's door, but lust's. (3.) It is good to note that James
   speaketh here according to the appearance of things to men. When lust
   bringeth forth, and the birth and conceptions of the soul are perfected
   into a scandalous gross sin, men are sensible of the danger and merit
   of it.

   Bringeth forth; that is, bindeth the soul over to it; for in this
   succession there is a difference: lust is the mother of sin, but sin is
   the merit of death; and so Cajetan glosseth well, generat meritoriè, it
   bringeth forth, as the work yieldeth the wages.

   Death. It is but a modest word for damnation; the first and second
   death are both implied: for as the apostle showeth the supreme cause of
   sin, which is lust; so the last and utmost result of it, which is
   death; not only that which is temporal, for then the series would not
   be perfect, but that other death, which we are always dying, and is
   called death, because life is neither desired, nor can it properly be
   said to be enjoyed. Vivere nolunt, mori nesciunt--they would not live,
   and cannot die.

   The notes are these:

   Obs. 1. That sin encroacheth upon the spirit by degrees; the apostle
   goeth on with the pedigree of it. Lust begetteth strong and vigorous
   motions, or pleasing and delightful thoughts, which draw the mind to a
   full and clear consent; and then sin is hatched, and then disclosed,
   and then strengthened, and then the person is destroyed. To open the
   process or successive inclination of the soul to sin, it will not be
   amiss to give the whole traverse of any practical matter in the soul.
   There is first o'rexis, which is nothing but the irritation of the
   object, provoking the soul to look after it; then there is o'rme, 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 bou'lesis, consultation; and when the
   understanding hath consulted upon the motion of the will, there
   followeth bou'le, a decree of the will about it, and then ai'resi, the
   actual choice of the thing, and then ^ov\^^a, a perfect desire, and
   then action. And so sin is represented by the fancy to the appetite;
   and then fancy, being a friend, blindeth the understanding, and then
   the soul beginneth to be engaged in the pursuit of it. If this course
   and method be a little too large for your thoughts, see it contracted
   in this passage of our apostle. There is concupiscence, or corrupt
   nature, then lust, or some inclinations of the soul to close with sin,
   then delight, then full consent, and then action, and then death. David
   observeth somewhat a like progress: Ps. i. 1, `Blessed is the man that
   walketh not in the counsel of the ungodly, nor standeth in the way of
   sinners, nor sitteth in the seat of the scornful., Sin is never at a
   stay: first, ungodly, then sinners, then scorners; first, counsels,
   then way, then seat; and again, first, walk, then stand, then sit. You
   see distinctly there three different terms for the persons, the
   objects, the actions: first, men like wickedness, then they walk in it,
   then are habituated: first, men are withdrawn into a way of sin, then
   confirmed, then profess it. To do anything that the Lord hateth, is to
   `walk in the counsels of the ungodly;, to go on with delight, is to
   `stand in the way of sinners;, to harden our hearts against checks of
   conscience and reproofs, is to commence into the highest degree, and to
   `sit, as it is there expressed, `in the seat of scorners;, or, as it is
   in the Septuagint, ton loimon, 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; [98] but, on the other side, it is but a necessary
   rigour to dash Babylon's brats, and to suppress sin in the conception
   and growth, ere it be ripened and perfected. We are so far to abhor sin
   as to beware of the remote tendencies; yea, to avoid `the occasions of
   it, 1 Thes. v. 22. If it be but malè coloratum, as Bernard glosseth, of
   an ill look and complexion, it is good to stand at a distance.

   Obs. 2. Lust is fully conceived and formed in the soul, when the will
   is drawn to consent; the decree in the will is the ground of all
   practice. Look, as duties come off kindly when once there is a decree
   in the will: Ps. xxxii. 5, `I said I will confess my transgressions
   unto the Lord., David had gotten his will to consent to acts of
   repentance, and then he could no longer keep silence: so, on the other
   side, all acts of sin are founded in the fixed choice and resolution of
   the will. `I will pursue, I will overtake, said mad Pharaoh, Exod. xv.
   9; and that engaged him in acts of violence. Now this decree of the
   will is most dangerous in the general choice of our way and course; for
   as religion lieth in the settled resolution of the soul, when we make
   it our work and business, as Barnabas exhorted the new converts, `that
   with purpose of heart they would cleave unto the Lord, Acts xi. 23, te
   prothesi tes kardias, that they would resolvedly decree for God in the
   will; so, when the apostle speaketh of his holy manner of life, he
   calleth it prothesin, his purpose, 2 Tim. iii. 10. So also the state of
   sin lieth in a worldly or carnal choice; as the apostle saith, 1 Tim.
   vi. 9, `He that will be rich;, that is, that hath decreed and fixed a
   resolution in his soul to make it his only study and care to grow rich
   and get an estate, he is altogether carnal. A child of God may be
   overborne, but usually he doth not fix his will: Rom. vii. 16, `I do
   that which I would not;, or, if his will be set, yet there is not a
   full consent, for there will be continual dislikes from the new nature.
   I confess sometimes, as there is too much of deliberation and counsel
   in the sins of God's children (as you know David's sin was a continued
   series and plot), so too much of resolution and the will; but this is
   in acts of sin, not in the course and state; their manner of life and
   purpose is godly. Well, then, if lust hath insinuated into your
   thoughts, labour to keep it from a decree, and gaining the consent of
   the will. Sins are the more heinous as they are the more resolved and
   voluntary.

   Obs. 3. What is conceived in the heart is usually brought forth in the
   life and conversation. `Lust, when it hath conceived, bringeth forth
   sin., That is the reason why the apostle Peter directeth a Christian to
   spend the first care about the heart: 1 Peter ii. 11, 12, `Abstain from
   fleshly lusts, and then `have your conversations honest., As long as
   there is lust in the heart, there will be no cleanness in the
   conversation; as worms in wood will at length cause the rottenness to
   appear. How soon do lusts bewray themselves! Pride runneth into the
   eyes, therefore we read of `haughty eyes, Prov. vi. 17, or into the
   feet, causing a strutting gait or gesture. A wanton mind peepeth out
   through wanton eyes and a gazing look. A garish, frothy spirit
   bewrayeth itself in the vanity of apparel, and a filthy heart in the
   rottenness of communication; the eyes, the feet, the tongue, the life
   do easily bewray what is seated in the heart. Momus, in the fable,
   quarrelled with God for not making a window at every man's breast, that
   others might see what was in it. There needeth no such discovery. Time
   showeth what births there are in the womb; so will the life what lusts
   are conceived and fostered in the heart, for lust delighteth to bring
   forth. Well, then:--

   1. Learn that hypocrites cannot always be hidden, disguises will fall
   off. Men flatter themselves in their hidden sins, but they will be
   `found hateful, Ps. xxxvi. 2; that is, scandalous and inconvenient. God
   hath peremptorily determined that `their wickedness shall be showed
   before the congregation, Prov. xxvi. 26. Some misbehaviour will bring
   it to light; art and fiction is not durable. The apostle saith, 1 Tim.
   v. 25, `They that are otherwise cannot be hidden;, that is, otherwise
   than good.

   2. Learn the danger of neglecting lusts and thoughts. If these be not
   suppressed, they will ripen into sins and acts of filthiness. While we
   are negligent and our care is intermitted, the business of sin thriveth
   and goeth on. Allowed thoughts bring the mind and the temptation
   together. David mused on Bathsheba's beauty, and so was all on fire. It
   is ill dallying with thoughts.

   3. Learn what a mercy it is to be hindered of our evil intentions, that
   sinful conceptions are still-born, and when we wanted no lust we should
   want an occasion. Mere restraints are a blessing. We are not so evil as
   otherwise we would be. Lust would bring forth. God would have Abimelech
   to acknowledge mercy in a restraint: Gen. xx. 6, `I withheld thee from
   sinning against her., David blessed God that the rash executions of his
   rage were prevented: `Blessed be the God of Israel, which sent thee to
   meet me this day, 1 Sam. xxv. 32. God smote Paul from his horse, and so
   took him off from persecution, when his heart boiled with rancour and
   malice against the saints, Acts ix. Oh! take notice of such instances
   when your way of sin hath been hedged up by providence, Hosea ii. 6;
   and though lusts be not checked, yet the execution is disappointed: you
   were mad, and should have gone on furiously, but that God `fenced up
   your way with thorns.,

   Obs. 4. That the result and last effect of sin is death; so the apostle
   Paul, Rom. vi. 21, `The end of these things is death., It cometh with a
   pleasing and delightful sweetness, promising nothing but satisfaction
   and contentment, but the end is death. So Ezek. xviii. 4, `The soul
   that sinneth it shall die., It is an express law that brooketh only the
   exception of free grace; it shall die temporally, die eternally. This
   is a principle impressed upon nature; the very heathens were sensible
   of it: Rom. i. 32, `Knowing that they which commit such things are
   worthy of death., Mark, the apostle saith the heathens knew it.
   Conscience, being sensible of the wrong done to the godhead, could fear
   nothing less from angry justice. Draco, the rigid law giver, being
   asked why, when sins were equal, [99] 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 be [100] so extreme. If you have no better plea, that will be a
   sorry refuge in the day of wrath. David a Mauden, [101] a learned
   Papist, saith, Those sins are only to be counted mortal--;(1.) Which
   are said to be an abomination to God, and hated by him, in scripture;
   (2.) To which a Voe, or woe, is expressly denounced; or (3.), Are
   distinctly said to be worthy of eternal death; or (4.) To exclude and
   shut out from the kingdom of heaven; or (5.) Such as by the law of
   nature are directly repugnant to the love of God or our neighbour. But,
   alas! all this is to be wise without the word. It is true God hath
   expressly declared more of his displeasure against these sins than
   others, and therefore we are more ^ound and engaged to avoid them, but
   they are all mortal in their merit.

   Use 1. It teacheth us how to stop the violence of lust; this will be
   death and damnation. Oh! consider it, an^l se t it as a flaming sword
   in the way of your carnal delights. Observe how wisely God hath ordered
   it, much of sin is pleasant; ay! but there is death in the pot, and so
   fear may counterbalance delight. Another part of sin is serious, as
   worldliness, in which there is no gross act, and so there being nothing
   foul to work upon shame, there is something dreadful to work upon fear.
   Well, then, awaken the soul; consider what Wisdom saith, Prov. viii.
   36, `He that forsaketh me loveth death., It is against nature for a
   creature to love its own death; all natural motions are for
   self-preservation. Oh! why then should I satisfy my flesh to endanger
   my soul? God himself puts on a passion, and reasoneth thus with us,
   Ezek. xxxiii. 11, `Why will ye die, O house of Israel?, Why will you
   wilfully throw away your own souls? Why will ye for a superfluous cup
   adventure to drink a cup of wrath unmixed? For a little estate in the
   world make hell your portion? It is sweet for the present, but it will
   be death. Sin's best are soon spent, the worst is always behind.

   Use 2. It showeth what reason we have to mortify sin lest it mortify
   us; no sins are mortal but such as are not mortified; either sin must
   die, or the sinner. The life of sin and the life of a sinner are like
   two buckets in a well--if the one goeth up the other must come down.
   When sin liveth the sinner must die. There is an evil in sin and an
   evil after sin. The evil in sin is the violation of God's law, and the
   evil after sin is the just punishment of it. Now, those that are not
   sensible of the evil in sin shall be sensible of the evil after sin. To
   the regenerate person, all God's dispensations are to save the person
   and destroy the sin, Ps. xcix. 8: `Thou wast a God that forgavest them,
   and tookest vengeance of their inventions., God spared the sinner and
   took vengeance on the sin; but the unmortified person spareth his sins,
   and his life goeth for it; as the apostle Paul speaketh of himself when
   the power of the word came first upon him, Rom. vii. 9, `Sin revived
   and I died., Sin was exasperated, and he felt nothing but terror and
   condemnation. Oh! then, consider it is better sin should be condemned
   than you should be condemned; as the apostle speaketh of the
   condemnation of sin, Rom. viii. 3, `For sin, he condemned sin in the
   flesh;, that is, Christ being made a sacrifice for sin, sin was
   condemned to save the sinner. Reason thus within yourselves: It is
   better sin should die than I should die: `Thy life goes for its life,
   as it is in the prophet's parable, 1 Kings xx. 39; therefore let me
   destroy my sin, that my soul may escape.

   Use 3. Bless God that hath delivered you out of a sinful state; your
   soul hath escaped a snare of death. Oh! never look back upon Sodom but
   with detestation; bless God that you are escaped: `Blessed be the Lord
   that gave me counsel in my reins, Ps. xvi. 7. I might have been Satan's
   bond-slave, lust's vassal, and have earned no other wages but my own
   death, but he hath called me to life and peace. Conversion is onewhere
   expressed by a `calling out of darkness into a marvellous light, that
   is much; but in another, by a `translating from death to life, that is
   more. It is no less a change than from death to life. I might have
   wasted away my days in pleasure and vanity, and afterwards gone to
   hell. `Oh! blessed be the name of God for evermore, that hath delivered
   me from so great a death!,

   Ver. 16. Do not err, my beloved brethren.

   The apostle having disputed the matter with them about God being the
   author of sin, he dissuadeth them from this blasphemy. There is no
   difficulty in this verse.

   Do not err, me planasthe, do not wander; a metaphor taken from sheep,
   and sometimes it noteth errors in practice, or going off from the word
   as a rule of righteousness, as it is said, Isa. lxiii. 17, `We have
   erred from thy ways;, sometimes errors in judgment, or going off from
   the word as the standard and measure of truth, which we most commonly
   express by this term `error.,

   My beloved brethren.--Dealing with them about an error, he dealeth with
   them very meekly, and therefore is the compilation so loving and sweet.

   This verse will afford some points.

   Obs. 1. It is not good to brand things with the name of error till we
   have proved them to be so. After he had disputed the matter with them,
   he saith, `Err not., (1.) Loose slings will do no good. To play about
   us with terms of heresy and error doth but prejudice men's minds, and
   exulcerate them against our testimony. None but fools will be afraid of
   hot words. Discoveries do far better than invectives. Usually that is a
   peevish zeal that stayeth in generals. It is observable, Mat. xxiii.,
   from ver. 13 to 33, our Saviour denounceth never a woe but he presently
   rendereth a reason for it. `Woe unto you, for ye shut the kingdom of
   heaven;, and again, `Woe unto you, for ye devour widows, houses, &c.
   You never knew a man gained by loose slings. The business is to make
   good the charge, to discover what is heresy and what is
   antichristianism, &c. (2.) This is an easy way to blemish the holy
   truths of God. How often do the Papists spread that livery upon us,
   heretics and schismatics. They `speak evil of things they do not know,
   Jude 10. When men are loath to descend to the trial of a way, they
   blemish it: Acts xxiv. 14, `After the way which they call heresy we
   worship the God of our fathers., Men condemn things suddenly and
   rashly, and so often truth is miscalled. If matters were dispatched by
   arguments rather than censures, we should have less differences. The
   most innocent truths may suffer under an odious imputation. The spouse
   had her veil taken from her, and represented to the world as a
   prostitute, Cant. iii. The Christians were called Genus hominum
   superstitionis malificae, [102] a wicked sort of men, and Christianity
   a witchery and superstition.

   Use. Oh! then, that in this age we would practise this: Be less in
   passion and more in argument. That we would condemn things by reasoning
   rather than miscalling. That we were less in generals, and would deal
   more particularly. This is the way to `stablish men in the present
   truth., In morals, the word seldom doth good but when it is brought
   home to the very case. Thunder at a distance doth not move us so much
   as a clap in our own zenith; that maketh us startle. General invectives
   make but superficial impressions; show what is an error, and then call
   it so. Truly that was the way in ancient times. At first, indeed, for
   peace, sake, some [103] have observed that the fathers declaimed
   generally against errors about the power of nature, not meddling with
   the persons or particular tenets of Pelagius and his disciples; but
   afterward they saw cause for being more particular. Loose discourses
   lose their profit. Blunt iron, that toucheth many points at once, doth
   not enter, but make a bruise; but a needle, that toucheth but one
   point, entereth to the quick. When we come to deal particularly with
   every man's work, then the fire trieth it, 1 Cor. iii. 13. I do the
   rather urge this because usually ungrounded zeal stayeth in generals,
   and those that know least are most loose and invective in their
   discourses.

   Obs. 2. We should as carefully avoid errors as vices; a blind eye is
   worse than a lame foot, yea, a blind eye will cause it; he that hath
   not light is apt to stumble: Rom. i. 26 , first they were given up, eis
   noun ado'kimon, `to a vain mind, and then `to vile affections., Some
   opinions seem to be remote, and to lie far enough from practice, and
   yet they have an influence upon it; they make the heart foolish, and
   then the life will not be right. There is a link and cognation between
   truth and truth, as there is between grace and grace; and therefore
   speculative errors do but make way for practical. Again, there are some
   errors that seem to encourage strictness, as free-will, universal
   grace, &c.; but, truly weighed, they are the greatest discouragement;
   and therefore it hath been the just judgment of God that the broachers
   of such opinions have been most loose in life, and (as the apostle
   Peter maketh it the character of all erroneous persons, 2 Peter ii.)
   vain and sensual. The apostle Paul presseth strictness, and our work
   the more earnestly, because God must work all, Phil. ii. 12, 13. Well,
   then, beware of erroneous conceits; your spirit is embased by them. Men
   think nothing is to be shunned but what is foul in act, and so publicly
   odious. Consider, there is `filthiness in the spirit, as well as `in
   the flesh, 2 Cor. vii. 1; and a vain mind is as bad and as odious to
   God as a vicious life. Error and idolatry will be as dangerous as
   drunkenness and whoredom; and therefore you should as carefully avoid
   them that would entice you to errors, as those that will draw you to
   sin and profaneness; for error, being the more plausible of the two,
   the delusion is the more strong: natural conscience will smite for
   profaneness. Many, I am persuaded, dally with opinions, because they do
   not know the dangerous result of them: all false principles have a
   secret but pestilent influence on the life and conversation.

   Obs. 3. Do not err; that is, do not mistake in this matter, because it
   is a hard thing to conceive how God concurreth to the act, and not to
   the evil of the act; how he should be the author of all things, and not
   the author of sin: therefore he saith, however it be difficult to
   conceive, yet `Do not err., The note is, that where truths cannot be
   plainly and easily made out to the apprehension, men are apt to swerve
   from them. Many truths suffer much because of their intricacy , errors
   may be so near alike that it is hard to distinguish them: the nature of
   man is prone to error, and therefore when the truth is hard to find
   out, we content ourselves with our own prejudices. All truths are
   encumbered with such a difficulty that they which have a mind to doubt
   and wrangle do easily stumble at it: John vi. 60, `This is a hard
   saying; who can hear it?, that is, understand it; and then, ver. 66,
   `From that time many of his disciples went back, and walked no more
   with him., When there is something to justify our prejudices, we think
   we are safe enough. God leaveth justly such difficulties for a
   stumbling-block to them that have a mind to be offended. The Pharisees
   and people that had followed Christ thought themselves well enough,
   because of the darkness of those expressions, as if it did justify
   their apostasy; so when there are some involucra veritatis, some covers
   of difficulty, in which truth is lapped up from a common eye, we think
   our assent may be excused: as Jews say, that surely Christ was not the
   Messiah, because he did not come in such a way as to satisfy all his
   own countrymen; so many refuse truth because it will require some
   industry and exercise to find it out. God never meant to satisfy
   hominibus praefracti ingenii, [104] men of a captious and perverse wit;
   and therefore truth is represented in such a manner, that though there
   be plainness enough to those that have a mind to know, yet difficulty
   enough to harden others to their own ruin. Men would fain spare the
   pains of prayer, study, and discourse; they are loath to `cry for
   knowledge, to dig for it as for silver, Prov. ii. 4; they love an easy,
   short way to truth, and therefore run away with those mistakes which
   come next to hand, vainly imagining that God doth not require belief to
   such things as are difficult and hard to be understood; they do not
   look to what is sound and solid, but what is plausible, and at first
   blush reconcilable with their thoughts and apprehensions.

   Use 1. You see, then, what need you have to pray for gifts of
   interpretation, and a `door of utterance, for your ministers, and a
   knowing heart for yourselves, that you may not be discouraged by the
   difficulties that fence up the way of truth. Pray that God would give
   us a clear spirit, a plain expression, and yourselves a right
   understanding; this will be better than to cavil at the dispensation of
   God, that he should leave the world in such doubt and suspense.
   Chrysostom observeth, that the saints do not pray, Lord, make a plainer
   law, but, Lord, open my eyes, that I may see the wonders of thy law; as
   David doth. It were an unjust demand for blind men, or they that
   willingly shut their eyes, to desire God to make such a sun that they
   might see; it is better to desire gifts of the Spirit for the minister,
   that the scriptures might be opened; and the grace of the Spirit for
   ourselves, that our understandings might be opened, that so we may come
   to discern the mind of God.

   Use 2. It showeth how much they are to blame that darken truth, and
   make the things of God the more obscure. `They darken counsel by words,
   that by method or manner of speaking perplex the understanding, that
   people can hardly reach the letter of things delivered. Many men have a
   faculty to raise a cloud of dust with their own feet, and so darken the
   brightness and glory of the scriptures; certainly such men either envy
   the commonness of knowledge, or serve their own esteem, when they draw
   all things to a difficulty, and would seem to swim there, where they
   may easily wade, yea, pass over dry-shod.

   Obs. 4. Again, from that do not err. Take in the weightiness of the
   matter. Ah! would you err in this point, in a business that doth so
   deeply intrench upon the honour of God? The mistake being so dangerous,
   he is the more earnest. Oh! do not err. The note is, that errors about
   the nature of God are very dangerous. There is nothing more natural to
   us than to have ill thoughts of God, and nothing more dangerous; all
   practice dependeth upon it, to keep the glory of God unstained in your
   apprehensions. You shall see, Rom. i. 23, 24, `They changed the glory
   of God, &c., and then `God gave them up to uncleanness., Idolatry is
   often expressed by whoredom; bodily and spiritual uncleanness usually
   go together: ill thoughts of God debauch the spirit, and make men lose
   their sense and care of piety. Well, then, take heed of erring this
   error: let not the nature or glory of God be blemished in your
   thoughts; abhor whatever cometh into your mind, or may be suggested by
   others, if it tend any way to abate your esteem of God, or to eclipse
   the divine glory in your apprehensions.

   06s. 5. From that my beloved brethren. Gentle dealing will best become
   dissuasives from error. One saith, we must speak to kings, phe'masi
   bussi'oois, with silken words. Certainly we had need to use much
   tenderness to persons that differ from us, speak to them in silken
   words. Where the matter is like to displease, the manner should not be
   bitter: pills must be sugared, that they may down the better: many a
   man hath been lost through violence: you engage them to the other
   party. As Tertullian, when he had spoken favourably of the Montanists,
   by the violence of the priests of Rome he was forced into their
   fellowship. [105] Meekness may gain those that are not engaged. Men of
   another party will think all is spoken out of rage and anger against
   them; it is good to give them as little cause as may be, especially if
   but inclining through weakness to an error. Oh! `do not err, my beloved
   brethren., I would to God we could learn this wisdom in this age: 2
   Tim. ii. 25, `In meekness instructing those that oppose themselves, if
   peradventure God will give them repentance to the acknowledging of the
   truth., Others will brook sharpness better than they: every man that is
   of a contrary opinion thinketh feat he hath the advantage ground of
   another, as being in the right; and pride is always touchy. Outward
   gross sins fill the soul with more shame, and upon conviction there is
   not that boldness of reply; for a man is so far under another as he may
   be reproved by him: but now here, where every man thinketh himself upon
   equal or higher terms, we had need deal the more meekly, lest pride
   take prejudice, and, out of a distaste of the manner, snuff at the
   matter itself: but of this elsewhere.

   Ver. 17. Every good gift and every perfect gift is from above, and
   cometh down from the Father of lights, with whom is no variableness,
   neither shadow of turning.

   He taketh occasion from the former matter, which was to show you that
   God was not the author of sin, to show you that God is the author of
   all good, especially the spiritual gifts and graces bestowed on us; in
   which there is an argument secretly couched: the author of all good
   cannot be the author of evil. Now `every good and perfect gift, is of
   God; and because the argument should be the more strong by an allusion
   to the sun, he representeth God, in the latter part of the verse, as
   essentially and immutably good.

   Every good gift.--The vulgar readeth `the best gift, properly enough to
   the sense, but not to the original words. The gift is called good,
   either--;(1.) To exclude those gifts of Satan which are indeed injuries
   rather than gifts: a blind mind, 2 Cor. iv. 4; unruly affections, Eph.
   ii. 2. These gifts, that are from beneath, are not good. (2.) To note
   the kind of gifts which he speaketh of; not common mercies, but good
   gifts, such as the apostle calleth elsewhere pneumatika`s eulogias,
   `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, dosis agathe, or `good gift,
   to imply earthly blessings, and dorema teleion `perfect gift, to imply
   heavenly or spiritual blessings; but I suppose that is too curious.
   These two words imply the same mercies with a different respect, as by
   and by; partly because such mercies suit with the context, look upon it
   forward or backward. In the foregoing verses he speaketh about God
   being the author of sin, and no argument is so fit to batter down that
   conceit as that God is the author of special and saving grace; and in
   the following verse he instanceth in regeneration, partly because those
   mercies are most clearly from God, and need little of the concurrence
   of second causes.

   And every perfect gift; that is, such as do anyway conduce to our
   perfection, not only initial and first grace, but all the progresses in
   the spiritual life, and at last perfection and eternal life itself, are
   the gift of God. Though eternal death be a wages, yet eternal life is a
   gift; and therefore the apostle diversifieth the phrase when he
   compareth them both together, Rom. vi. 23. The sum is, that not only
   the beginning, but all the gradual accesses from grace to glory, are by
   gift, and from the free mercy of God.

   Is from above; that is, from heaven. The same phrase is else where
   used: John iii. 21, `He that cometh from above is above all;, that is,
   from heaven. And heaven is put for God, as Luke xv. 21, `I have sinned
   against heaven, and against thee;, that is, against God and his earthly
   father. And I suppose there is some special reason why our blessings
   are said to be from above, because they were designed there, and
   thither is their aim and tendency, and there are they perfectly
   enjoyed; and therefore, Eph. i. 3, are we said to be `blessed with
   spiritual blessings in heavenly places;, therefore `in heavenly places,
   because thence was their original, and there is their accomplishment.

   And descendeth or cometh down; not `falleth down, to show (saith
   Aquinas) that we have not blessings by chance, but in the way of
   regular means.

   From the Father of lights; that is, from God. The word father is often
   used for the author or first cause, as Gen. iv. 20, 21, `The father of
   such as dwell in tents;, `the father of those that handle the harp;,
   that is, the author and founder. So God is elsewhere called `Father of
   spirits, Heb. xii. 9, because they do not run in the material channel
   of a fleshly descent, but are immediately created by God. Well, but
   what is meant by Father of lights? Some conceive that it intendeth no
   more but `glorious Father, as it is usual with the Hebrews to put the
   genitive case for an epithet, and the genitive plural for the
   superlative degree. But I conceive rather God is here spoken of in
   allusion to the sun, who deriveth and streameth out his light to all
   the stars; and so God, being the author of all perfections, which are
   also signified and expressed by light, is called here `The Father of
   lights., Therefore it is usual in the scriptures to attribute light to
   God and darkness to the devil; as Luke xxii. 53, `This is your hour,
   the power of darkness;, that is, of Satan. More of this term in the
   points.

   With whom is no variableness, parallage.--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, tropes aposkiasma.--The allusion is
   continued. Stars, according to their different light and posture, have
   divers adumbrations; as, the nearer the sun is to us, the less shadow
   it casteth; the farther off, the greater: so that we know the various
   motions and turning of the sun by the difference of the shadows. But
   the Father of spiritual lights is not like the father or fountain of
   bodily: with him is no shadow of turning; that is, he is without any
   motion or change, any local accesses and recesses, remaineth always the
   same. This is a sun that doth not set or rise, cannot be overcast or
   eclipsed.

   The notes are these:--

   Obs. 1. That all good things are from above; they come to us from God.
   Mere evil is not from above; `the same fountain doth not yield sweet
   and bitter waters., God is good, and immutably good, and therefore it
   cannot be from him, which was Plato's argument. Evils do not come from
   God, because he is good; which reasoning is true, if it be understood
   of evils of sin; for otherwise, `Shall there be evil in a city and the
   Lord hath not done it?, Amos iii. 6. But for good that floweth clearly
   from the upper spring, there are indeed some pipes and conveyances, as
   the word, and prayer, and the seals; and for ordinary blessings, your
   industry and care. But your fresh springs are in God; and in all these
   things we must, as chickens, sip and look upwards. It is, I confess,
   the waywardness of flesh and blood to look to the next hand, as
   children thank the tailor for the new coat, and suffer the immediate
   helps to intercept their trust and respects; and therefore God often
   curseth the means, and blasteth our endeavours. The divine jealousy
   will not brook a rival. God delighteth in this honour of being the sole
   author of all our good, and therefore cannot endure that we should give
   it to another. When God was about to work miracles by Moses, hand, he
   first made it leprous, Exod. iv. 6. There he was aforehand with this
   sin; first or last, the hand of the creature is made leprous. This
   note, that God is the author of all the good that is in us, is useful
   to prevent many corruptions; as, (1.) Glorying in ourselves. Who would
   magnify himself in that which is from above? We count it odious for a
   man to set out himself in another man's work and glory; as the apostle
   saith, 2 Cor. x. 16, that he would not `boast in another man's line of
   things made ready to his hands., Now, all good is made ready to your
   hand; it is the bounty of heaven to you. It is not your line and work,
   but God's. (2.) Insultation, or vaunting it over others. Had we all
   from ourselves, the highest might have the highest mind; but `who made
   you to differ?, 1 Cor. iv. 7. Carnal and weak spirits feed their lusts
   with their enjoyments. A straight pillar, the more you lay upon it, the
   straighter it is, and the more stable; but that which is crooked boweth
   under its weight: so the more God casteth in upon carnal men, the more
   is their spirit perverted. (3.) Envy to those that have received most.
   Our eye is evil when God's hand is good. Envy is a rebellion against
   God himself, and the liberty and pleasure of his dispensations. God
   distributeth gifts and blessings as he will, not as we will; our duty
   is to be contented, and to beg grace to make use of what we have
   received.

   Obs. 2. Whatever we have from above, we have it in the way of a gift.
   We have nothing but `what we have received, and what we have received
   we have received `freely., There is nothing in us that could oblige God
   to bestow it; the favours of heaven are not set to sale. When God
   inviteth us to mercy, he doth not invite us as a host, but as a king;
   not to buy, but to take: they are most welcome that have no money, Isa.
   lv. 1; that is, no confidence in their own merits. Some divines say,
   that in innocency we could not merit. When the covenant did seem to
   hang upon works, we could, in their sense, impetrare, but not
   mereri--obtain by virtue of doing, but not deserve. Merit and desert
   are improper notions to express the relation between the work of a
   creature and the reward of a Creator; and much more incongruous are
   they since the fall. Sin, bringing in a contrariness of desert, maketh
   mercy much more a gift; so that now in every giving there is somewhat
   of. forgiving, and grace is the more obliging because in every blessing
   there is not only bounty, but a pardon. It was long since determined by
   the schools, that penitents had more reason to be thankful than
   innocents, sin giving an advantage to mercy to be doubly free in giving
   and pardoning, and so the greater obligation is left upon us. Oh! then,
   that we were sensible of this; that in all our actions our principle
   might be a sense of God's love, and our end or motive a sight of God's
   glory.

   Obs. 3. That among all the gifts of God, spiritual blessings are the
   best: these are called here good and perfect, because these make us
   good and perfect. It is very observable that it is said, Mat. vii. 11,
   `If ye, being evil, know how to give good gifts to your children, much
   more shall your Father which is in heaven give good things to them that
   ask him., Now in the parallel place in Luke xi. 13, it is, give `the
   Holy Spirit to them that ask him;, that is the giving of good gifts, to
   give the Holy Spirit. Nihil bomim sine summo bono [106] --there can be
   nothing good where there is not the Spirit of God: other blessings are
   promiscuously dispensed; these are blessings for favourites. The `men
   of God's hand, Ps. xvii. 14, may have abundance of treasure, that is,
   violent, bloody men; but the `men alter God's heart, have abundance of
   the Spirit. A man may be weary of other gifts; an estate may be a
   snare, life itself a burden; but you never knew any weary of spiritual
   blessings, to whom grace or the love of God was a burden; therefore, it
   is `better than life, Ps. lxiii. 3. Well, then, they are profane
   spirits that prefer pottage before a birthright, vain delights before
   the good and perfect gifts. David makes a wiser choice in his prayer,
   Ps. cvi. 4, `Eemeniber me, O Lord, with the favour that thou bearest
   unto thy people; O visit me with thy salvation., Not every mercy will
   content David, but the mercy of God's own people; not every gift, but
   the good and perfect gift. The like prayer is in Ps. cxix. 132, `Look
   upon me, and be merciful unto me, as thou usest to do to those that
   love thy name., Mark, not the mercies that he used to bestow upon the
   world, but the mercies he used to bestow upon his people and
   favourites. No thing but the best mercy will content the best hearts.

   Obs. 4. That God is the Father of lights. Light being a simple and
   defecate quality, and, of all those which are bodily, most pure and
   spiritual, is often put to decipher the essence and glory of God, and
   also the essences and perfections of creatures as they are from God.
   The essence of God: 1 John i. 5, `God is light, and there is no
   darkness in him., There light, being a creature simple and unmixed, is
   put to note the simplicity of the divine essence. So also the glory of
   God: `He dwelleth in light inaccessible, 1 Tim. vi. 16; that is, in
   inconceivable glory. So Jesus Christ, in regard he received his
   personality and subsistence from the Father, is called, in the Nicene
   Creed, phos ek photos, eo`s ale'thinos ek theou alethi'nou, `Light of
   light, and very God of very God., So also the creatures, as they derive
   their perfections from God, are also called lights; as the angels,
   `Angels of light, 2 Cor. xi. 14; the saints, `Children of light, Luke
   xvi. 8. Yea, reasonable creatures, as they have wisdom and
   understanding, are said to be lights; so John i. 9, `This is the light
   that enlighteneth every man that cometh into the world;, that is, with
   the light of reason: all the candles in the world are lighted at this
   torch. In short, reason, wisdom, holiness, happiness are often
   expressed by light, and they are all from God. As the stars shine with
   a borrowed lustre, so do all the creatures; where you meet with any
   brightness and excellency in them, remember it is but a streak and ray
   of the divine glory. As the star brought the wise men to Christ, so
   should all the stars in the world bring up your thoughts to God, who is
   `the Fountain and Father of lights., Thus Mat. v. 16, `Let your light
   so shine before men, that they, seeing your good works, may glorify,
   not you, but `your Father which is in heaven., If you see a candle bum
   brightly and purely, remember it was lighted and en kindled by God. If
   there be any light in them, a sight and sense of the mysteries of the
   gospel, if they be `burning and shining lights, if they give out the
   flame of a holy conversation, still remember they do but discover that
   lustre and glory they received from above. Well, then, if God be the
   Father of lights,--

   1. It presseth you to apply yourselves to God. If you want the light of
   grace, or knowledge, or comfort, you must shine in his beam and be
   kindled at his flame. We are dark bodies till the Lord fill us with his
   own glory. Oh! how uncomfortable should we be without God. In the night
   there is nothing but terror and error; and so it is in the soul without
   the light of the divine presence. When the sun is gone the herbs
   wither; and when God, who is the sun of spirits, is withdrawn, there is
   nothing but discomfort and a sad languishing in. the soul. Oh! pray,
   then, that God would shine in upon your soul, not by flashes, but with
   a constant light. It is too often thus with us in point of comfort find
   grace; holy thoughts arise, and, like a flash of lightning, make the
   room bright, but the lightning is gone, and we are as dark as ever. But
   when God shineth in by a constant light, then shall we give out the
   lustre of a holy conversation: Isa. lx. 1, `Arise and shine; for thy
   light is come, and the glory of the Lord is risen upon thee., We, like
   the moon, are dark bodies, and have no light rooted within ourselves;
   the Lord must arise upon us ere we can shine. So also in point of
   comfort: Ps. xxxiv. 5, `They looked to him and were lightened; their
   face was not confounded.,

   2. It showeth the reason why wicked men hate God: John iii. 19-21,
   `Light is come into the world, and men love darkness rather than
   light;, and again, `They come not to the light, for their deeds are
   evil., Men that delight in darkness cannot endure God, nor any thing
   that representeth God. Rachel could not endure Laban's search, nor
   wicked men God's eye. He is the Father of lights; he hath a discerning
   eye, and a discovering beam.

   3. It presseth the children of God to walk in all purity and innocency:
   `Ye are children of light, walk in the light, Eph. v. 8. Walk so as you
   may resemble the glory of your Father: faults in you, like spots in the
   moon, are soon discerned. You that are the lights of the world should
   not shine dimly; nay, in the worst times, like stars in the blackest
   night, you should shine brightest; therefore the apostle saith, Phil.
   ii. 15, `Shine as stars in the midst of a perverse age.,

   Obs. 5. That the Lord is unchangeable in holiness and glory; he is a
   sun that shineth always with a like brightness. God, and all that is in
   God, is unchangeable; for this is an attribute that, like a silken
   string through a chain of pearl, runneth through all the rest: his
   mercy is unchangeable, `his mercy endureth for ever, Ps. c. 5. So his
   strength, and therefore he is called `The Rock of ages, Isa. xxvi. 4.
   So his counsel, Mutat sententiam, sed non decretum (as Bradwardine); he
   may change his sentence, the outward threatening or promise, but not
   his inward decree; he may will a change, but not change his will. So
   his love is immutable; his heart is the same to us in the diversity of
   outward conditions: we are changed in estate and opinion, but God he is
   not changed; therefore when Job saith, Job xxx. 21, `Thou art turned to
   be cruel, he speaketh only according to his own feeling and
   apprehension. Well, then,--

   1. The more mutable you are, the less you are like God. Oh! how should
   you loathe yourselves when you are so fickle in your purposes, so
   changeable in your resolutions! God is immutably holy, but you have a
   heart that loveth to wander. He is always the same, but you are soon
   removed, Gal. i. 6;, soon shaken in mind, 2 Thes. ii. 2; whirried with
   every blast, Eph. iv. 14, borne down with every new emergency and
   temptation. The more you do `continue in the good that you have learned
   and been assured of, 2 Tim. iii. 14, the more do you resemble the
   divine perfection.

   2. Go to him to establish and settle your spirits. God, that is
   unchangeable in himself, can bring you into an immutable estate of
   grace, against which all the gates of hell cannot prevail; therefore be
   not quiet, till you have gotten such gifts from him as are without
   repentance, the fruits of eternal grace, and the pledges of eternal
   glory.

   3. Carry yourselves to him as unto an immutable good; in the greatest
   change of things see him always the same: when there is little in the
   creature, there is as much in God as ever: Ps. cii. 26, 27, `They shall
   perish, but thou shalt endure; they shall all wax old as a garment:
   thou art the same for ever, and thy years have no end., All creatures
   vanish, not only like a piece of cloth, but like a garment. Cloth would
   rot of itself, or be eaten out by moths; but a garment is worn and
   wasted every day. But God doth not change; there is no wrinkle upon the
   brow of eternity; the arm of mercy is not dried up, nor do his bowels
   of love waste and spend themselves. And truly this is the church's
   comfort in the saddest condition, that however the face of the
   creatures be changed to them, God will be still the same. It is said
   somewhere, that `the name of God is as an ointment poured out.,
   Certainly this name of God's immutability is as an ointment poured out,
   the best cordial to refresh a fainting soul. When the Israelites were
   in distress, all the letters of credence that God would give Moses were
   those, Exod. iii. 14, `I am that I am hath sent me unto you., That was
   comfort enough to the Israelites, that their God remained in the same
   tenor and glory of the divine essence; he could still say I AM. With
   God is no change, no past or present; he remaineth in the same
   indivisible point of eternity; and therefore saith, I AM. So the
   prophet Malachi iii. 6, ego kurios, ouk elloiomai, `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, bouletheis.--Because he would, or being willing.
   The word is put:--(1.) To deny compulsion or necessity; God needed not
   to save any; and (2.) To exclude merit; we could not oblige him to it,
   it was merely the good pleasure of God; for this bouletheis is
   equivalent to that which Paul calleth eudoki'a, the natural bent,
   purpose, and inclination of God's heart to do the creatures good: Eph.
   i. 11, it is called `the counsel of his will, and elsewhere `abundant
   mercy;, 1 Pet. i. 3, `Out of his abundant mercy he hath begotten us to
   a lively hope;; in other places `the pleasure of the Father.,

   Begat he us.--A word that properly importeth natural generation, and
   sometimes it is put for creation; and so as we are men we are said to
   be his ge'nos, `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, tolmerota'tes tes phu'seos
   a'galma, the masterpiece of over-daring nature. But this is beside the
   scope; for he speaketh of such a begetting as is `by the word of truth,
   which, in the next verse, he maketh to be an argument of more
   conscience and sense of the duty of hearing; therefore begetting is put
   to imply the work of grace upon our souls. The same metaphor is
   elsewhere used: 1 Peter i. 23 `Being born again, not of corruptible
   seed, but of incorruptible, by the word of God, which liveth for ever;,
   so 1 Peter i. 3, `Begotten to a lively hope., I have brought these two
   places to show you the two parts in the work of grace; the one is quâ
   regeneramur, by which we are begotten, the other quâ renascimur, by
   which we are born again; the one is God's act purely, the other
   implieth the manifestation of life in ourselves; a distinction that
   serveth to clear some controversies in religion: but I go on with my
   work.

   By the word of truth.--Here is the instrument noted. Those that refer
   this verse to the creation, understand it of Jesus Christ, who is the
   eternal uncreated Word of the Father, and by him were all things made;
   see John i. 1, 2; Heb. i. 3, &c.; but clearly it is meant of the
   gospel, which is often called `the word of truth, and is the ordinary
   means whereby God begetteth us to himself.

   That we should be a kind of first-fruits of his creatures.--Those that
   apply the verse to the creation say the apostle meaneth here that man
   was the choicest, chiefest part of it; for all things were subjected to
   him, and put under his feet, Ps. viii. But I conceive it noteth rather
   the dignity and prerogative of the regenerate; for as it was the
   privilege of the first-fruits of all the sheaves to be consecrated, so
   believers and converts among all men were set aside for the uses and
   purposes of God. The first-fruits of all things were the Lord's:--(1.)
   Partly to testify his right in that people; (2.) Partly for a witness
   of their thankfulness; they having received all from him, were to give
   him this acknowledgment: Prov. iii. 9, `Honour the Lord with thy
   substance, and with the first-fruits of thy increase;, this was the
   honour and homage they were to do to God. Now this is everywhere
   attributed to the people of God; as to Israel, because they were God's
   peculiar people, called out from all the nations: Jer. ii. 3, `The
   first-fruits of his increase is holiness to the Lord;, that is, of all
   people they were dedicated to God. So the holy worshippers, figured by
   those virgins in Rev. xiv. 4, are said to be `redeemed from among men,
   to be a first-fruits unto God and the Lamb:, these were the chiefest,
   Christ's own portion. So the church is called, Heb. xii. 23, `the
   church of the first-born., All the world are as common men; the church
   are the Lord's.

   The points are these:--

   Obs. 1. That which engaged God to the work of regeneration was merely
   his own will and good pleasure: `Of his own will begat he us;, Rom. ix.
   18, `He hath mercy on whom he will have mercy, and whom he will he
   hardeneth., God's will is the reason of all his actions; you will find
   the highest cause to be will, love, and mercy. God can have no higher
   motive, nothing without himself, no foresight of faith and works; he
   was merely inclined by his own pleasure: John xv. 16, `Ye have not
   chosen me, but I have chosen you;, he begins with us first. When Moses
   treateth of the cause of God's love to Israel, he assigneth nothing but
   love: Deut. vii. 7, 8, `He loved you, because he loved you;, he had no
   motive, and can expect no satisfaction. So Ps. xviii. 19, `He delivered
   me, because he delighted in me;, that was all the reason he did it,
   because he would do it. So Hosea xiv. 4,; I will love them freely;,
   there is the spring and rise of all. This is applicable divers
   ways:--(1.) To stir us up to admire the mercy of God, that nothing
   should incline and dispose his heart but his own will; the same will
   that begat us, passed by others: whom he will he saveth, and whom he
   will he hardeneth. Man's thoughts are very unsober in the inquiry why
   God should choose some and leave others: when you have done all, you
   must rest in this supreme cause, God's will and pleasure: Mat. xi. 26,
   `Even so, Father, because it pleased thee., Christ himself could give
   no other reason, and there is the final result of all disputes. Oh!
   admire God, all ye his saints, in his mercy to you; this circumstance
   giveth us the purest apprehensions of the freeness of God's love, when
   you see that it was God's own will that determined mercy to you, and
   made the difference between you and others; nay, in some respects, it
   puts a difference between you and Christ: eume'neia pa'tros s'
   apoktei'nei, allois gi'gnetai soteri'a, [107] the good-will of the
   Father slayeth thee, and saveth others; he willed Christ's death, and
   your salvation. In the same verse, Christ's bruises and our salvation
   are called chephers, God's pleasure: Isa. liii. 10, `It pleased the
   Father to bruise him;, and then, `My pleasure, that is, in the
   salvation of the elect, `shall prosper in his hands., (2.) It informeth
   us the reason why, in the work of regeneration, God acteth with such
   liberty: God acteth according to his pleasure; the Holy One of Israel
   must not be limited and confined to our thoughts: John iii. 8, `The
   wind bloweth where it listeth., All is not done after one tenor, but
   according to the will of the free Spirit; as, in giving means, you must
   leave God to his will: there are mighty works in Chorazin and
   Bethsaida, when there are none in Tyre and Sidon. Israel had statutes
   and ordinances, when all the world had nothing but the glimmering
   candle of their own reason. So for the work of the Spirit with the
   means, some have only the means, others the work of the Spirit with the
   means: John xiv. 22, `How is it that thou wilt reveal thyself unto us,
   and not unto the world?, They have choice revelations. The spouse is
   brought into the closet, Cant. i. 3, when the virgins, common
   Christians, stay only in the palace of the great King. Do but observe
   two places: Acts ix. 7, it is said of Paul's companions, that `they
   heard a voice, and yet, Acts xxii. 9, it is said, `They that were with
   him heard not the voice., Solomon Glassius reconcileth these two places
   thus: They heard a sound, but they did not hear it distinctly as
   Christ's voice. Some only hear the outward sound, the voice of man, but
   not of the Spirit in the word; there is a great deal of difference in
   the same auditories. So also for the measure of grace; to some more is
   given, to some less; though all have a vital influence, yet all have
   not the same measure of arbitrary influences: Phil. ii. 13, `He giveth
   both to will and to do, kata` te`n eudokian, 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,
   kai'ne kti'sis, `a new creation;, all was a chaos and vast emptiness
   before. So elsewhere it is expressed by being `born again, John iii. 5;
   and so believers are called Christ's seed, Isa. liii. 10. The point
   being obvious, I shall the less stay on it. It is useful--;(1.) To show
   us the horrible defilement and depravation of our nature; mending and
   repairing would not serve the turn, but God must new make and new
   create us, and beget us again: like the house infected with leprosy,
   scraping will not serve the turn; it must be pulled down, and built up
   again. They mince the matter that say of nature as those of the damsel,
   `She is not dead, but sleepeth;, as if it were a languor or a swoon
   into which Adam and his posterity fell. No; it was a death, and
   therefore are those two notions of creation and resurrection solemnly
   consecrated by the Spirit of God to express our regeneration or new
   birth. (2.) To show us that we are merely passive in our conversion: it
   is a begetting, and we (as the infant in the womb) contribute nothing
   to our own forming: Ps. c. 4, `It is he that hath made us, and not we
   ourselves;, we had no hand in it. (3.) It showeth us two properties of
   conversion: (1st.) There will be life; the effect of generation is life
   Natural men are said, Eph. iv. 18, to be `alienated from the life of
   God;, they are altogether strangers to the motions and operations of
   the Spirit. But now, when the soul is begotten, there will be acting,
   and moving, and spiritual feeling; the soul will not be so dead towards
   God. Paul saith, Gal. ii. 20, `Not I live, but Christ liveth in me., A
   man cannot have interest in Christ, but he will receive life from him.
   (2d.) There will be a change. At the first God bringeth in the holy
   frame, all the seeds of grace; and therefore there will be a change: of
   profane, carnal, careless hearts, they are made spiritual, heavenly,
   holy: Eph. v. 8, `Ye were darkness, but now are light in the Lord., You
   see there is a vast difference. If men remain the same, how can they be
   said to be begotten? They are filthy still, carnal still, worldly
   still; there will be at least a desolation of the old forms and frames
   of spirit.

   Obs. 3. It is the proper work of God to beget us: `he begat., It is
   sometimes ascribed to God the Father, as here, and so, in other places,
   to God the Son: believers are `his seed, Isa. liii. 10. Some times to
   the Spirit, John iii. 6. God the Father's will: `Of his own will begat
   he us. God the Son's merit: through his obedience we have `the adoption
   of sons, Gal. iv. 5. God the Spirit's efficacy: by his overshadowing
   the soul is the new creature hatched and brought forth. It is ascribed
   to all the three persons together in one place: Titus iii. 5, 6, `By
   his mercy he hath saved us, through the renewing of the Holy Ghost,
   which he shed on us abundantly through Jesus Christ., In another place
   you have two persons mentioned: Eph. ii. 10, `For we are his
   workmanship, created in Jesus Christ unto good works., It is true, the
   ministers of the gospel are said to beget, but it is as they are
   instruments in God's hands. So Paul saith, `I begat you, 1 Cor. iv. 15;
   and of Onesimus he saith, `Whom I begat in my bonds, Philem. 10. God
   loveth to put his own honour many times upon the instruments.

   Well, then--1. Remove false causes. You cannot beget yourselves, that
   were monstrous; you must look up above self, and above means, to God,
   who must form you after his own image. It is said, John i. 13, that we
   are `begotten, not of blood, nor of the will of the flesh, nor the will
   of man, but of God., Not in the outward impure way that is meant by
   that `not of blood; nor by the will of the flesh, that is, in the
   carnal manner, as man begetteth man to satisfy a fleshly will or
   desire; `nor of the will of man, that is, any workings or desires of
   our will; but only by the power of the Spirit; for the intent of that
   place is to remove gross thoughts and wrong causes, that we might
   apprehend it right for the nature of it, and look up to the right cause
   of it.

   2. It showeth what an honourable relation we are invested with by the
   new birth. He begat us. God is our Father; that engageth his love, and
   bowels, and care, and everything that can be dear and refreshing to the
   creature: Mat. vi. 32, `Your heavenly Father knoweth that you have need
   of these things., This relation is often urged by the children of God:
   Isa. lxiii. 16, `Doubtless thou art our Father, though Abraham be
   ignorant of us., There is comfort in a father, much more in a heavenly
   Father. Evil men may be good fathers, Mat. vii. 11; they cannot but
   obey those natural and fatherly impressions that are upon their bowels;
   how much more will a good God be a good Father? Tam pater nemo, tam
   pius nemo [108] --none can be so good and so much a father as he.

   Obs. 4. The ordinary means whereby God begetteth us is the gospel. He
   begat us `by the word of truth:, 1 Cor. iv. 15, `I have begotten you in
   Jesus Christ, through the gospel., There is the instrument, the author,
   the means: the instrument, Paul, `I have begotten you;, the means, `by
   the gospel;, the author, `in Jesus Christ., So 1 Peter i. 23, `Begotten
   by the incorruptible seed of the word., The word is, as it were, the
   seed, which, being ingrafted in the heart, springeth up in obedience:
   it is by the word, and that part of the word which is properly called
   the gospel. Moses may bring us to the borders, but Joshua leadeth us
   into the land of Canaan; the law may prepare and make way, but that
   which conveyeth the grace of conversion is properly the gospel. Well,
   then, let us wait upon God in the use of the word: it is not good to
   balk the known and ordinary ways of grace. Wisdom's dole is given at
   wisdom's gates: Prov. viii. 34, `Blessed is he that watcheth always at
   my gates., It was a great advantage to the decrepit man to lie still at
   the pool, John v. God's means will prove successful in God's time. Urge
   your souls with the necessity of the means. `Faith cometh by hearing,
   and hearing by the word of God., Rom. x. 17. Without grace I cannot be
   saved, without the word I cannot have grace; reason thus within
   yourselves, that you may awaken the soul to a greater conscience and
   sense of waiting upon God in the word. It is true, the divine grace
   doth all, he begetteth us; but remember, it is by the word of truth.
   The influences of the heavens make fruitful seasons, but yet ploughing
   is necessary. It is one of the sophisms of this age to urge the
   Spirit's efficacy as a plea for the neglect of the means.

   Obs. 5. The gospel is a word of truth; so it is called, not only in
   this, but in divers other places. See 2 Cor. vi. 7; Eph. i. 12; Col. i.
   5; 2 Tim. ii. 15; the same expression is used in all these places. You
   may constantly observe, that in matters evangelical the scriptures
   speak with the greatest averment and certainty; the comfort of them is
   so rich, and the way of them is so wonderful, that there we are apt to
   doubt most, and therefore there do the scriptures give us the more
   solemn assurance; as 1 Tim. i. 15, `This is a faithful saying, and
   worthy of all acceptation, that Jesus Christ came to save sinners., We
   are apt to look upon it as a doubtful thing, or at best but as a
   probable truth; therefore Paul prefaceth, `This is a faithful saying.,
   So Isa. liii. 4, `Surely he hath borne our griefs and carried our
   sorrows., Thou sayest, surely I am a sinner; but it is as sure that
   Christ is a Saviour; naturally we are more sensible and sure of sin
   than of the comforts of Christ. The apostle speaketh of heathens, Rom.
   i. 32, that they `knew the judgment of God, and that `they that commit
   such things are worthy of death., Natural conscience will give us a
   sight and sense of sin, but usually we look upon gospel comforts with a
   loose heart and doubtful mind; and therefore is it that the scripture
   useth such forms of certainty. Is it sure that thou art a sinner? so
   sure is it that he hath `borne our sins and carried our sorrows., So
   Rev. xix. 9, `Blessed are they which are called to the supper of the
   Lamb: these are the true sayings of God., So Rev. xxii. 6, when he had
   spoken of the glory of heaven, he saith, `These sayings are faithful
   and true., The Spirit of God foresaw where we are most apt to doubt,
   and therefore hath laid in such solemn security (as the asseverations
   of God) aforehand. Thus Christ's priesthood is ushered in with an oath,
   Ps. cx. 4, `The Lord hath sworn, Thou art a priest for ever, after the
   order of Melchisedec., Points so far above the reach and apprehension
   of nature are hard to be believed, therefore are they prefaced with
   deep asseverations and oaths.

   Use. The use is to press us to put our seal to these truths, to
   adventure our souls upon the warrant of them. How strange is it that
   our hearts should be most loose towards those points that have a
   special note of truth and faithfulness annexed to them! Well may it be
   said, 1 John v. 10, `He that believeth not maketh God a liar;, for
   these things are propounded to you, not only in assertions, but
   asseverations. He hath told you they are faithful and true sayings;
   therefore you implicitly give God the lie when you think these things
   are too good to be true, or carry yourselves with a carelessness and
   loose uncertainty towards them, or, in despair, think there cannot be
   comfort for such sinners as you are. This is to lift up your own sense
   and experience against the oaths and protestations of God, which are
   everywhere interlaced with the proposals of the gospel. Oh! do not hang
   off. Bring up assent to the greatest certainty that may be; check those
   vile thoughts which secretly lurk in all our hearts, that the gospel is
   some fine device and rare artifice to cheat the world, some golden
   fancy to make fools fond with; as that profane pope said, Fabula
   Cliristi, the fable of the gospel. Oh! consider, all the wit of the
   creatures could not contrive or design such a plot and frame of truths,
   so satisfying to the conscience, as the gospel is, and therefore all
   assents that do not amount and come up to assurance are beneath the
   dignity of it.

   Assents are of divers kinds; some are very imperfect. There is
   conjecture, which is but a lighter inclination and propension of the
   mind to that which is only probable; it may or may not be true. This is
   discerned by carelessness and disrespect towards things that are
   excellent; men do but guess, and have but loose thoughts of them.
   Higher than this there is opinion, when the mind is strongly swayed to
   think a thing true, however there is formido oppositi, a fear of the
   contrary, which is opposed to believing with all the heart, Acts viii.
   This is enough to engage to profession--a man followeth his opinion.
   The next degree above this is oligopisti'a, `weak faith, which engageth
   the soul not only to profession, but to some affection and adherence to
   the truths acknowledged; they look upon them as true and good, but
   cleave to them with much brokenness and imperfection. Higher than this
   there is assurance; I mean, of the truths of the gospel, not of our
   interest in the comforts of it. This is intended by the apostle when he
   said the Thessalonians `received the word with much assurance, 1 Thes.
   i. 5; they were undoubtedly, and beyond contradiction, persuaded of the
   truths of the gospel. The same apostle, Col. ii. 2, calleth it, `The
   riches of the full assurance of understanding the mysteries of Christ;,
   that is, such an apprehension of the truths of the gospel as is joined
   with some experience, and a resolution to live and die in the
   profession of it.

   Quest. You will say, How shall we do to ripen our assents to such a
   perfection? What are those proper mediums or arguments by which (next
   to the infallible persuasion of the Spirit) the soul is assured that
   the gospel is a word of truth?

   Ans. This question is worth answering at all times, because atheism is
   so natural to us,--if there were none in the world, yet there is too
   much of the atheist in our own bosoms,--but in these times especially,
   the reigning sin being atheism and scepticism in matters of religion,
   occasioned partly by corrupt and blasphemous doctrines, which have a
   marvellous compliance with our thoughts; partly by the sad divisions
   among the people of God. Every one pretending to be in the right, we
   suspect all; therefore Christ prayed for unity in the church upon this
   argument, `That the world may know that thou hast sent me, John xvii.
   23. When there are divisions in the church, usually there is atheism in
   the world: partly by the scandals and villanies committed under a
   pretence of religion, by which Christ is, as it were, denied, Titus i.
   16, and again, `crucified and put to an open shame, Heb. vi. 6; that
   is, exposed to the derision and scorn of his enemies, and represented
   as a malefactor. Now if ever then, is it needful to ballast the mind
   with solid and rational grounds, and to establish you in the holy
   faith. Many arguments are urged by the fathers and the schoolmen in
   behalf of the gospel; but I have always preferred the arguments of the
   fathers, as of Lactantius, Tertullian, Justin Martyr, Cyril, &c.,
   before those of the schoolmen, as being more practical and natural, and
   so having a greater and a more constant awe upon the conscience;
   whereas those of the schoolmen (who questionless were the worser men)
   are more subtle and speculative, and so less apt to be understood, and
   are not so always present with the soul as the other are, that are
   founded in practical truths. Briefly, then, you may know the gospel to
   be a word of truth, because what ever is excellent in a religion is in
   an unparalleled manner found in our religion, or in the doctrine of the
   gospel. The glory of a religion lieth in three things--the excellency
   of rewards, the purity of precepts, and the sureness of principles of
   trust. Now examine the gospel by these things, and see if it can be
   matched elsewhere.

   1. The excellency of rewards. This is one of the chief est perfections
   of a religion. Therefore the apostle proposeth it a principle and
   foundation of religion and worship to `believe that God is, and that he
   is a plentiful rewarder of those that seek him, Heb. xi. 6. He that
   cometh to God, that is, to engage in his worship, next to his being
   must believe his bounty; and the reason is, because a man, in all his
   endeavours, is poised to some happiness and reward. Now since the fall
   there are `many inventions, Eccles. vii. 29. As the Sodomites, when
   they were smitten with blindness, groped about Lot's door, so do we
   grope and feel here and there for a reward that may be adequate and of
   full proportion with our desires. The heathen were at a sad loss and
   puzzle. Austin, [109] out of Varro, reckoneth up two hundred and
   eighty-eight opinions about the chiefest good. Some placed it in
   pleasures, and such things as gratified sense. But this were to make
   brutes of men, for it is the beast's happiness to enjoy pleasures
   without remorse; and Tully saith, he is not worthy the name of a man,
   qui unum diem velit esse in voluptate, that would entirely spend one
   whole day in pleasures. Alas! this is a way so gross, so oppressive,
   and burthensome to nature, so full of disturbance and distraction to
   reason, that it can never satisfy. Some went higher for a reward for
   virtue, and talked of victory over enemies, long life, and a happy old
   age; but many that were good wanted these blessings. Others dreamed of
   a kind of eternity, and placed it in fame and the perpetuity of their
   name and renown, which is a kind of shadow of the true eternity; but
   this was a sorry happiness to those that lived and died obscurely.
   Those that went highest could go no higher than the exercise of virtue,
   and said that virtue was a reward to itself; and said that a man was
   happy, if virtuous, in the greatest torments, in Phalaris, brazen bull,
   &c. But, alas! `If our happiness were in this life only, we were of all
   men most miserable, 1 Cor. xv. 19. Christianity would scarce make
   amends for the trouble of it. But now the gospel goeth higher, and
   propoundeth a pure and sweet hope, most pure, and fittest for such a
   sublime creature, a reasonable creature, as man is, and most sweet and
   contenting, and that is the eternal and happy enjoyment of God in
   Christ in the life to come; not a Turkish paradise, but chaste and
   rational `pleasures at his right hand for ever more, Ps. xvi. 11;
   complete knowledge, perfect love, the filling up of the soul with God;
   so that the gospel, you see, hath outbidden all religions, propounding
   a fit and most excellent reward to the holy life.

   2. Purity of precepts. In the Christian religion all moral duties are
   advanced and heightened to their greatest perfection: Ps. cxix. 96,
   `The commandment is exceeding broad, of a vast extent and latitude,
   comprising every motion, thought, and circumstance. The heathens
   contented themselves with a shadow of duty. The apostle saith, Rom. ii.
   15, that ergon nomou, `the work of the law, was written upon their
   hearts;, that is, they had a sense of the outward work, and a sight of
   the surface of the commandment. They made conscience to abstain from
   gross acts of sin, and to perform outward acts of piety and devotion,
   as sacrifice and babbling of hymns and prayers to their gods. All their
   wisdom was to make the life plausible, to refrain themselves; as it is
   said of Haman, when his heart boiled with rancour and malice against
   Mordecai, Esther v. 10, `Haman refrained himself., So Lactantius
   proveth against them that they had not a true way of mortification, and
   were not spiritual enough in their apprehensions of the law: Sapientia
   eorum plerwnque abscondit vitia, non abscindit--all their wisdom was to
   hide a lust, not to quench a lust; or rather to prevent the sin, not to
   check the lust. But now our holy religion doth not only forbid sins,
   but lusts: 1 Peter ii. 11, `Dearly beloved, I beseech you, as strangers
   and pilgrims, abstain from fleshly lusts., Babylon's brats (as we
   showed before) by a holy murder must be dashed against the stones. The
   precepts are exact, commanding love, not only to friends, but enemies.
   The law is spiritual, and therefore in all points perfect: Ps. xix. 7,
   `The law of the Lord is perfect, converting the soul;, that is, not
   only guiding the offices of the exterior man, but piercing to the
   thoughts, the first motions of the heart; we have a perfect law.

   3. The sureness of the principles of trust. One of the choicest
   respects of the creature to the Godhead is trust and dependence. And
   trust, being the rest and quiet of the soul, must have a sure bottom
   and foundation. Now stand upon the ways, and survey all the religions
   in the world, and you will find no foundation for trust but in the
   gospel, refer it to any object, trusting in God for a common mercy,
   trusting in God for a saving mercy.

   [1.] For a common mercy. There are no such representations of God to
   the soul as in the gospel. The Gentiles had but loose and dark thoughts
   of God, and therefore are generally described by this character, `Men
   without hope, 1 Thes. iv, 13. I remember when our Saviour speaketh
   against carking and anxiousness about outward supports, he dissuadeth
   thus: `Take no thought what ye shall eat, or what ye shall drink, or
   what ye shall put on, for after these things seek the Gentiles, Mat.
   vi. 31, 32, implying such solicitude to be only excusable in heathen
   who had no sure principles; but you that know providence and the care
   of a heavenly Father, should not be thus anxious. It is true, the
   heathens had some sense of a deity; they had to` gnoston tou theou,
   some knowledge of the nature of God, Rom. i. 20; but the apostle saith
   in the next verse, that `they were vain, en dialogi'smois, in their
   imaginations, that is, in their practical inferences and discourses;
   when they came to represent God as an object of trust, and to form
   practical thoughts and apprehensions of his majesty, there they were
   vain and foolish. But now in the gospel God is represented as a fit
   object of trust, and therefore the solemn and purest part of Christian
   worship is faith; and it is judiciously observed by Luther, Id agit
   tota scriptura, ut credamus Deum esse misericordem--it is the design of
   the whole scripture to bring the soul to a steady belief and trust;
   therefore the psalmist, when he speaketh of God's different
   administrations in the world and in the church, when he cometh to his
   administrations in the church, he saith, Ps. xciii. 5, `The testimonies
   of the Lord are sure., God deals with us upon sure principles, though
   he hath discovered himself to the world only in loose attributes.

   [2.] For saving mercies; and indeed that is the trial of all religions;
   that is best which giveth the soul a sure hope of salvation: Jer. vi.
   16, God biddeth them `stand upon the ways, and see, and ask for the
   good old way, and walk therein, and ye shall find rest for your souls;,
   intimating, they should choose that for the best religion which
   yieldeth most peace of conscience. Now, there are three things that
   trouble the soul--our distance from God, our dread of angry justice,
   and a despair of retaining comfort with a sense of duty; and therefore,
   ere the conscience can have any solid rest and quiet, there must be
   three matches made, three couples brought together--God and man,
   justice and mercy, comfort and duty, all these must mutually embrace
   and kiss each other.

   (1.) God and man must be brought together. Some of the wise heathens
   placed happiness in the nearest access and approach to God that may be,
   as Plato for one; and Coelius Rhodiginus, saith Aristotle, delighted
   much in that verse of Homer where it is said that it would never be
   well till the gods and mortal men did come to live together. Certain we
   are that common instinct maketh us to grope and feel after an eternal
   good: Acts xvii. 27, `They groped after God., Now, how shall we come to
   have any commerce with God, there being, besides the distance of our
   beings, guilt contracted in the soul? How can stubble dwell with
   devouring burnings? guilty creatures think of God without trembling?
   approach him without being devoured and swallowed up of his glory? The
   heathens were sensible of this in some part, and therefore held that
   the supreme gods were defiled by the unhallowed approaches of sinful
   and mortal men, and therefore invented heroes and half-gods, a kind of
   middle powers, that were to be mediators, to convey their prayers to
   the gods, and the blessings of the gods back again to them: so
   Plutarch, dia` daimoni'on tasa omili'a kai` dia'lektos metaxu` theon
   kai` anthro'pon--that by these intermediate powers there was all
   commerce and communion between the gods and men. To this doctrine of
   the heathen the apostle alludeth, 1 Cor. viii. 5; the heathens had
   `lords many, and gods many;, as they had many gods, many ultimate
   objects of worship, so many lords, that is, mediators. `But to us
   (saith he) there is but one Lord, and one God;, that is, one supreme
   essence and one Mediator, which is that excellent and sure way which
   the scriptures lay down for our commerce with God. The device of the
   heathens, being fabulous and absurd, could not yield comfort; but in
   the gospel there is excellent provision made for our comfort and hope,
   for there the Godhead and manhood is represented as met in one nature.
   The Son of God was made the Son of man, that the sons of men might be
   the sons of God; therefore the apostle Peter showeth that the great
   work of Christ was `to bring us to God, 1 Peter iii. 18, to bring God
   and man together. So the apostle Paul saith, Heb x. 20, we may `draw
   near through the veil of his flesh., It is an allusion to the temple,
   where the veil hid the glory of the sanctum sanctorum, and gave
   entrance to it. So Christ's incarnation did, as it were, rebate the
   edge of the divine glory and brightness, that creatures may come and
   converse with it without terror. Christ is the true Jacob's ladder,
   John i. 51, the bottom of which toucheth earth--there is his humanity;
   and the top reacheth heaven--there is his divinity; so that we may
   climb this ladder, and have communion with God: ascende per hominem et
   pervenies ad Deum, as that father said--climbing up in hope by the
   manhood of Christ, we have social access to the Godhead.

   (2.) Justice and mercy must be brought together. We want mercy, and
   fear justice; guilt impresseth a trembling upon the spirit, be cause we
   know not how to redeem our souls out of the hands of angry justice; the
   very heathens were under this bondage and torment, because of the
   severity of the divine justice: `Knowing the judgment of God, they
   thought themselves worthy of death., Rom. i. 32. Therefore^ the great
   inquiry of nature is, how we shall appease angry justice., and redeem
   our souls from this fear. You know the question, Micah vi. 6, 7,
   `Wherewith shall I come before him? and wherewith will he be pleased?,
   The heathens, in their blindness, thought to oblige the Godhead by acts
   meritorious (as merit is natural), either by costly sacrifices, `rivers
   of oil, thousands of rams, burnt-offerings, and whole burnt-offerings,
   hecatombs of sacrifices; or by putting themselves to pains or tortures,
   as Baal's priests gashed themselves; or by doing some act that is
   unwelcome and displeasant to nature, as by offering their children in
   sacrifices, those dear pledges of affection, which certainly was an act
   of great self-denial, natural love being descensive, and like a river
   running downward; yea, this was not all, the best of their children,
   their first-born, in whom all their hopes were laid up, they being
   observed to be most fortunate and successful. And this custom also the
   carnal Jews took up, for bare outward sacrifice was but a dull way
   either to satisfy God (his being `the cattle of a thousand hills, Ps.
   l. 10), or to pacify conscience; for though it were a worship of God's
   own appointing, yet it `did not make the comer thereunto perfect, as
   appertaining to the conscience, Heb. ix. 9; that is, the worshipper
   that looked no further could never have a quiet and perfect conscience,
   and therefore they `caused their children to pass through the fire to
   Moloch., Such a barbarous custom could not be taken up barely by
   imitation; nothing but horror of conscience could tempt men to an act
   so cruel and unnatural; and the prophet plainly saith, they `gave their
   first-born for the sin of their soul., Thus you see all ways are at a
   loss, because they could not yield a recompense to offended justice.
   But, in the gospel, `justice and mercy have kissed each other,
   righteousness and truth have met together, as it is Ps. lxxxv. 10. And
   we may sing, `Gracious is the Lord, and righteous, Ps. cxvi. 5; `Our
   beloved is white and ruddy, Cant. v. 10. For there is a God satisfying
   as well as a God offended, so that mercy and justice shine with an
   equal lustre and glory; yea, justice, which is the terror of the world,
   in Christ is made our friend, and the chief ground of our hope and
   support; as 1 John i. 9, `The Lord is faithful and righteous to forgive
   us our sins., A man would have thought faithful and gracious had been a
   more proper term than faithful and righteous, pardon being most
   properly an act of free grace; but justice being satisfied in Christ,
   it is no derogation to his righteousness to dispense a pardon. So the
   crown of glory is called `a crown of righteousness, 2 Tim. iv. 8. There
   is a whole vein of scriptures runneth that way, that make all the
   comfort and hope of a Christian to hang upon God's righteousness; yea,
   if you will believe the apostle Paul, you shall see that God's great
   intent in appointing Christ, rather than any other Redeemer, was to
   show himself just in pardoning, and that he might be kind to sinners
   without any wrong to his righteousness; in short, that justice being
   satisfied, mercy might have the freer course. Hear the apostle, and you
   shall see he speaketh full to this purpose: Rom. iii. 25, 26, `Whom God
   hath set forth to be a propitiation through faith in his blood, to
   declare his righteousness in the remission of sins., And lest we should
   lose the emphatical word, he redoubleth it: `To declare, I say, his
   righteousness, and that he might be just, and the justifier of him that
   believeth in Jesus: `that is, in the matter of justification, where
   grace is most free, God makes his righteousness shine forth, having
   received satisfaction from Christ.

   (3.) Comfort and duty are brought together. The end of all religion is
   ut anima sit subjecta Deo et pacata sibi--that the soul may be quiet in
   itself, and obedient to that which is supposed to be God. Now how shall
   we do to retain a care of duty with a sense of comfort? Conscience
   cannot be stifled with loose principles. The heathens could not be
   quiet, and therefore, when their reason was discomposed and disturbed
   with the rage of sensual lusts, and they knew not how to bridle them,
   they offered violence to nature; pulled out their eyes, because they
   could not look upon a woman without lusting after her; and raged
   against their innocent members, instead of their unclean affections.
   And we, that have the light of Christianity, know much more that we
   cannot have comfort without duty; for though true peace of conscience
   be founded in Christ's satisfaction, yet it is found only in his
   service: Mat. xi. 28, `Come to me, and I will give you rest;, but in
   ver. 29 it is, `Take my yoke upon you, and ye shall find rest for your
   souls., As we must come to Christ for comfort, so we must stay under
   his discipline, if we would have a sense of it in our own souls. Well,
   now, you shall see how excellently these are provided for in the
   gospel. There is Spirit against weaknesses, and merit against defects
   and failings, so that duty is provided for, and comfort. They need not
   despair under weaknesses, having the assistance of a mighty Spirit;
   they need not put out their eyes, having a God to quench their lusts;
   [110] they need not despair under the sense of their defects, there
   being such a full merit in the obedience of Christ. In short, when they
   have largest thoughts of duty, they may have sweetest hopes of comfort,
   and say, with David, Ps. cxix. 6, `I shall not be ashamed when I have
   respect to all thy commandments.,

   So much for the fifth observation.

   Obs. 6. That God's children are his first-fruits. The word hinteth two
   things--their dignity and their duty; which two considerations will
   draw out the force of the apostle's expression.

   1. It noteth the dignity of the people of God in two regards:--(1.) One
   is, they are `the Lord's portion, la'os periou'sios, 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
   ktisma'ton in the text.is emphatical. Others are but his creatures, you
   his first-fruits. He delighteth to be called your God; he hath, as it
   were, impropriated himself to your use and comfort: `Blessed is the
   people whose God is the Lord, Ps. cxliv. 15. He is Lord of all, but
   your God. One said, Tolle meum et tolle Deum--it is the relation to God
   that is sweet, and a general relation yieldeth no comfort. Oh! what a
   mighty instance is this of the love of God to us, that he should reckon
   us for his first-fruits, for his own lot and portion! (2.) That they
   are the considerable part of the world. The first-fruits were offered
   for the blessing of all the rest: Prov. iii. 10, `Offer thy
   first-fruits, and so thy barns shall be filled with plenty, and thy
   presses shall burst out with wine., So here; the children of God, they
   are the `blessing in the cluster;, others fare the better for their
   neighbourhood; they are the strength, the `chariots and horsemen, of a
   nation. It was a profane suggestion in Haman to say, `It was not for
   the king's profit to suffer them to live., These are the first-fruits
   that God taketh in lieu of a whole nation, to convey a blessing to the
   rest.

   2. It hinteth duty; as--;(1.) Thankfulness in all their lives.
   First-fruits were dedicated to God in token of thankfulness. Cain is
   implicitly branded for unthankfulness because he did not offer the
   first-fruits. You, that are the first-fruits of God, should, in a sense
   of his mercy, live the life of love and praise. The apostle saith the
   mercies of God should persuade us to offer ourselves, Rom. xii. 1. Now,
   under the gospel, there are no sin-offerings, all are thank-offerings.
   Well, then, give up yourselves in a reasonable way, logike` la'treia,
   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, mo'noi poiountes te`n amarti'an, `they alone, or they
   only, have been sinners before me;, as if God did not take notice of
   the sins of other nations: Israel, God's portion, are the only sinners.
   (3.) It noteth consecration. You are dedicate things, and they must not
   be alienated; your time, parts, strength, and concernments, all is the
   Lord's; you cannot dispose of them as you please, but as it may make
   for the Lord's glory; you are not first-fruits when you `seek your own
   things;, you are not to walk in your own ways, nor to your own ends;
   you may do with your own as it pleaseth you, but you cannot do so with
   what is the Lord's. First-fruits were passed over into the right of
   God, the owner had no property in them. Well, then:--(1st.) You are not
   to walk in your own ways; your desires and wills are not to guide you,
   but the will of God. `There is a way (saith Solomon) that seemeth right
   in a man's own eyes;, a corrupt mind looketh upon it as good and
   pleasant, and a corrupt will and desire is ready to run out after it.
   So the prophet Isaiah, chap. liii. 6, `We are all gone astray, every
   man to his own way., Oh! remember you are to study the mind and will of
   God; your own inventions will seduce you, and your own affections will
   betray you. (2d.) Not to your own ends: 2 Cor. v. 15, `Henceforth we
   are no more to live to ourselves, to our pleasure, profit, honour,
   interests: we have no right and property in ourselves, it is all given
   up to God. Those that gave up all to God did not reserve a liberty for
   self-pursuits and self-interests. [111] All pleasures, honours,
   profits, are to be refused or received as they make us serviceable to
   the glory of God.

   Ver. 19. Wherefore, my Moved brethren, let every man be swift to hear,
   slow to speak, slow to wrath.

   Wherefore, my beloved brethren, &c.--You see these words are inferred
   out of the former. The apostle saith, wherefore. Some make the
   consequence thus: He hath begotten you, therefore walk as men
   regenerate; for they make these sentences to be of a general
   concernment, and take them in the largest sense and extent of them. But
   this seemeth harsh, partly because it is not the use of the gospel to
   descend to such low civilities as the ordering of speech and the like;
   much less would it urge such a weighty argument as regeneration in a
   matter of such common importance; and indeed the inference in that
   sense is no way clear, and it would be a great gap and stride to
   descend from such a weighty and spiritual matter to mere rules of
   civility: partly because the subsequent context showeth these sentences
   must be restrained to the matter in hand; for, ver. 21, he
   sub-inferreth out of these sayings an exhortation to hear the word
   rightly; therefore I conceive the connection to stand thus: He had
   spoken of the word of truth as being the instrument of conversion, and
   upon that ground persuadeth to diligent hearing and reverent speaking
   of it; for so these sentences must be restrained, and then the
   coherence is more fluent and easy, as thus: You see what an honour God
   hath put on the word, as by it to beget us to himself; therefore `be
   swift to hear, that is, of a docile or teachable mind, be ready still
   to wait upon God in the word; be `slow to speak, that is, do not rashly
   precipitate your judgment or opinion concerning things of faith; be
   `slow to wrath, that is, be not angrily prejudiced against those that
   seem to differ and dissent from you. Thus you see, if we consider these
   directions under a special reference to the matter in hand, the context
   is easy. I confess it is good to give scripture its full latitude in
   application, and therefore rules may be commodiously extended to
   repress the disorders of private conversation, as garrulity, when men
   are full of talk themselves, and morosity, when they cannot endure to
   hear others, and so also anger and private revenge; especially when any
   of these is found, as usually they are, in Christian meetings and
   conventions, little patience, and much talk and anger. But the chief
   aim of the apostle is to direct them in the solemn hearing of the word.

   The notes are these:--

   Obs. 1. From that wherefore. It is a great encouragement to wait upon
   the ordinances, when we consider the benefits God doth dispense by
   them. In the institution of every duty there is a word of command and a
   word of promise. The command for our warrant, the promise for our
   encouragement. The command that we may come in obedience, and the
   promise that we may come in faith. Thus it is said, Isa. lv. 3, `Hear,
   and your soul shall live., Hear, that is the command. Your soul shall
   live, there is the promise. It is God's mercy that no duty is a mere
   task, but a holy means; and ordinances are appointed, not only in
   sovereignty, but in mercy. Well, then, Christians are not only to look
   to the ground of duties, but the end of them, that sweeteneth them to
   us. God hath required nothing of you but for your own benefit: Prov.
   ix. 12, `If thou be wise, thou shalt be wise for thyself., God hath
   glory in your approaches, but you have comfort. Oh! consider, then,
   every time you come to hear the word, the high privileges you may enjoy
   by it! Say thus, when you come to hear: I am to hear that my soul may
   live, I am going to the word that is to beget me, to make my soul
   partaker of the divine nature. Christians do not raise their
   expectations to such a height of mercies as are offered to them in the
   ordinances.

   Obs. 2. Again, from the illative particle wherefore. Experience of the
   success of ordinances engageth us to a further attendance upon them. He
   hath begotten you by the word of truth, `wherefore, be swift to hear.,
   Who would baulk a way in which he hath found good, and discontinue duty
   when he hath found the benefit of it? When God hath given you success,
   he hath given you a seal of his truth, a real experience of the
   comforts of his service. The Stancarists, [112] that think ordinances
   useless for believers, fit to initiate us in religion, and no further,
   are ignorant of the nature of grace, the state of their own hearts, and
   the ends of the word. Because this proud sect is revived in our times,
   and many, as soon as they have found the benefit of ordinances, think
   they are above them, let us a little examine these particulars.

   1. They are ignorant of the nature of grace, which always upon a taste
   longeth for more: Ps. lxiii. 1, 2, `I long to see thy power and glory,
   as I have seen thee in the sanctuary., When the springs lie low, a
   little water cast in bringeth up more: so, after a taste, grace longeth
   for more communion with God; they would see God as they have seen him:
   so the apostle, 1 Peter ii. 3, 4, `If ye have tasted that he is
   gracious, come to him as to a living stone;, that is, if you have had
   any taste and experience of Christ in the word (which is the case in
   the context), you will be coming to him for more. However it is with
   spiritual pride, grace is quickened by former success and experience,
   not blunted.

   2. They are ignorant of the intent and end of the word, which is not
   only to beget us, but to make the saints perfect, Eph. iv. 12, 13. The
   apostles, when they had established churches, returned to `confirm the
   disciples, hearts, Acts xiv. 22. We are to look after growth, as well
   as truth. Now, lest you should think it only concerneth the new-born
   babes, or the weaker sort of Christians, you shall see those of the
   highest form found need to exercise themselves herein: the prophets
   `searched diligently, into the writings of other prophets, 1 Peter i.
   11, 12. Daniel himself, though a prophet, and a prophet of high
   visions, studied books, Dan. ix. 2. And still the greatest have need of
   praying, meditating, reading, hearing, to preserve the work of grace
   that is begun in their souls. That place is notable, Luke viii. 18,
   `Take heed how you hear; for whosoever hath, to him shall be given; and
   whosoever hath not, from him shall be taken that which he seemeth to
   have., Our Saviour upon this ground presseth them to a greater
   conscience and sense of the duty of hearing, because those that have
   grace already will have further confirmation and increase; and those
   that, upon a presumption and pretence of having grace, neglect the
   means of grace, shall lose that which they seemed to have; that is,
   shall appear to be just nothing in religion, blasted in gifts, as well
   as decayed in grace.

   3. They are ignorant of the state of their own hearts. Are there no
   graces to be perfected and increased? no corruptions to be mortified?
   no good resolutions to be strengthened? no affections to be quickened
   and stirred up? Is there no decay of vigour and livelihood? no deadness
   growing upon their spirits? Certainly none need ordinances so much as
   they that do not need them. The spirit is a tender thing, soon
   discomposed. Things that are most delicate are most dependent. Brambles
   grow of themselves, but the vine needeth props. Wolves and dogs can
   rummage and seek abroad in the wilderness, but the sheep need a pastor.
   They that look into their hearts would find a double need of
   ordinances. (1.) Knowledge is imperfect. It is some good degree of
   knowledge to be sensible of our own ignorance; none so proud and
   contented as they that know least: 1 Cor. viii. 2, `If any man thinketh
   he knoweth anything, he knoweth nothing as he ought to know., At first
   truths seem few, and soon learned; and it is some good progress in any
   learning to be sensible and humbled with the imperfections of
   knowledge; and it is so in divine matters. We see little in the word
   till we come to be more deeply acquainted with it: and then, Ps. cxix.
   18, `Open mine eyes, that I may see wonders in thy law;, then we come
   to discern depths, and such wisdom as we never thought of. The word is
   an ocean, without bottom and banks. A man may see an end of other
   things, and get the mastery over an art: `I have seen an end of all
   perfection, but thy commandment is exceeding broad, Ps. cxix. 96. We
   can never exhaust all the treasure and worth that is in the word. (2.)
   Affections need a new excitement. Commands must be repeated to a dull
   servant; such is our will. We need fresh enforcements of duty upon us.
   Live coals need blowing, and a good soldier the trumpet to stir up his
   warlike rage, 1 Cor. xiv. 31. All may learn, or all be comforted. The
   apostle there specifieth the two ends of prophecy, which is either that
   we may learn, or be comforted, or exhorted; the word is indifferent to
   both those significations, either the improving of knowledge, or the
   exciting of languishing affections.

   Obs. 3. From that let every one. This is a duty that is universal, and
   bindeth all men. None are exempted from hearing and patient learning:
   `the eye hath need of the foot., Those that know most may learn more.
   Junius was converted by discourse with a plough man. A simple laic (as
   the story [113] calleth him) turned the whole Council of Nice against
   Arianism. G-od may make use of the meanest things for the instruction
   of the greatest. Paul, the great apostle, calleth Priscilla and Persis,
   two women, his `fellow-helpers in the Lord., Rom. xvi. Torches are many
   times lighted at a candle, and the most glorious saints advantaged by
   the meanest. Christ would teach his disciples by a child: `He took a
   child, and set him in the midst of them, Mat. xviii. 2. It is proud
   disdain to scorn the meanest gifts. There may be gold in an earthen
   vessel. There is none too old, none too wise, none too high to be
   taught. [114] Let every one.

   Obs. 4. From that be swift, that is, ready. The commendation of duties
   is the ready discharge of them. Swiftness noteth two things:--(1.)
   Freeness of spirit; do it without reluctancy when you do it; no
   offerings are accepted of God but such as are free-will offerings, Ps.
   cxix. 108. (2.) Swiftness noteth diligence in taking the next occasion;
   they will not decline an opportunity, and say, Another day. Delay is a
   sign of unwillingness. You shall see, Ezek. i., the beasts had four
   faces and four wings; they had four faces, as waiting when the Spirit
   would come upon them; and four wings, as ready to look and fly into
   that part of the world into which God would dispatch them. This
   readiness to take occasions is showed in three things:--(1st.) In
   restraining all debates and deliberations: `I consulted not with flesh
   and blood, but immediately I went up to Jerusalem, Gal. i. 10. When the
   soul deliberateth about duty, it neglecteth it; do not debate when God
   commandeth, whether it be best or no; the soul is half won when it
   yieldeth to dispute things. God saith, Gen. ii. 17, `In the day that
   thou eatest thereof, thou shalt die., And Eve repeateth, chap. iii. 3,
   `Thou shalt not eat, lest ye die;, and Satan saith, ver. 4, `Ye shall
   not surely die., God affirmeth, the woman doubteth, and Satan denieth.
   It is not good to allow the devil the advantage of a debate; when you
   pause upon things, Satan worketh upon your hesitancy. (2d.) In laying
   aside all pretences and excuses. Duty would never be done if we should
   allow the soul in every lesser scruple; there will still be `a lion in
   the way, and opening to the Spouse will be interpreted a defiling of
   the feet. Peter, as soon as he heard the voice of Christ, cast himself
   into the sea, others came about by ship, Mai xiv. 29; he did not plead
   the waves between him and Christ. (3d.) In yielding yourselves up to
   the whole will of God without reservations, do not allow one exception,
   or reserve one carnal desire: Acts ix. 6, `Lord, what wilt thou have me
   to do?, The ear and heart was open for every command. So 1 Sam. iii. 9,
   `Speak, Lord, for thy servant heareth., He was ready to receive
   whatever God would command; but, alas! it is otherwise with us. Christ
   cometh to offer himself to us, as he did to the blind man: Luke xviii.
   41, `What wilt thou that I shall do unto thee?, Christ is fain to ask
   our pleasure, not we his. The master asketh what the servant will
   command. Yea, we refuse him when he offereth himself to us: Heb. xii.
   25, me` paraite'sate, `See that ye refuse not, &c. The word signifieth,
   do not urge vain pretences. This is the fourth note, but I must be more
   particular.

   Obs. 5. From that be swift to hear; that is, the word of God, for
   otherwise it were good to be slow in hearing. We may wish ourselves
   deaf sometimes, that we may not hear oaths, impurities, railings; as
   old Maris was glad that he was blind, that he could not see such a
   cursed apostate as Julian. Divers things are implied in this precept. I
   shall endeavour to draw out the sense of it in these particulars.

   1. It showeth how we should value hearing: be glad of an opportunity;
   the ear is the sense of learning, [115] and so it is of grace; it is
   that sense that is consecrated to receive the most spiritual
   dispensations: Rom. x. 14, `How shall they believe in him of whom they
   have not heard?, The Lord beginneth his sermon with `Hear, Israel,
   Deut. vi. When Christ was solemnly discovered from heaven to be the
   great prophet of the church, the respect that is bespoken for him is
   audience: Mat. xvii. 5, `This is my beloved Son, hear him., God is
   pleased to appoint this way, do not despise it. Beading hath its use,
   but the voice hath aliquid latentis energiae, a secret force upon the
   soul, because of the sympathy between the external word and inward
   reason; I mean, it hath a ministerial efficacy, by which the authority
   and sovereign efficacy of the Spirit is conveyed. God would insinuate a
   real efficacy in a moral way, and therefore useth the voice. The
   apostle had spoken much of the word, and then he saith, `This is the
   word which is preached to you, 1 Peter i. 25. It is not the word read,
   but the word preached. You may judge it a vain artifice, count it `the
   foolishness of preaching, but it is under the blessing of a solemn
   institution: `It pleased the Father, &c., 1 Cor. i. 21. Therefore, by
   the external voice there is meant, then, a ministerial excitation.
   Reading doth good in its place; but to slight hearing, out of a
   pretence that you can read better sermons at home, is a sin. Duties
   mistimed lose their nature; the blood is the continent of life when it
   is in the proper vessels; but when it is out, it is hurtful, and
   breedeth putrefactions and diseases.

   2. It showeth how ready we should be to take all occasions to hear the
   word. If ministers must preach `in season and out of season, a people
   are bound to hear. It is observed that a little before the French
   massacre Protestants were cloyed with the word; and so it is now.
   Heretofore they would run far and near to enjoy such an opportunity:
   Mat. iii. 5, `Jerusalem and Judea, and all the region round about, came
   to hear John., Some of those places mentioned were thirty miles from
   Ænon beyond Salem, which was the place where John baptized: 1 Sam. iii.
   1, `The word of the Lord was precious in those days; for there was no
   open vision., Heretofore lectures were frequented when they were more
   scarce. The wheat of heaven was despised when it fell every day: Amos
   viii. 12, `I will send a famine of the word, and they shall wander from
   sea to sea, from the north even to the east, they shall run to and fro,
   and shall not find it., Then they would go far and near for a little
   comfort and counsel. This is one of those enjoyments which is valued
   when it is wanted. When manna is a common food, men lust for quails:
   `Nothing but this manna!, This swiftness here showeth the content men
   should take in hearing the word; but, alas! now men pretend every vain
   excuse, their merchandise, their farm, and so cannot wait upon the word
   of God: it may be on the Lord's day, when they dare do nothing else;
   but few take other occasions and opportunities. David saith, Ps. xxvi.
   8, `I have loved the habitation of thy house, the place where thine
   honour dwelleth., It was comfort to him to wait upon God, to come to
   the doors of wisdom, a burden to us.

   3. It noteth readiness to hear the sense and mind of others upon the
   word. We should not be so puffed up with our own knowledge, but we
   should be swift to hear what others can say. It is a great evil to
   contemn others, gifts; there is none so wise but he may receive some
   benefit by the different handling of what he himself knoweth. It is an
   advantage to observe the different breathings of the Spirit of God in
   divers instruments. Job would not `despise the cause of his servants,
   Job xxxi. And as we should not contemn their gifts, so we should not
   contemn their judgments. In this being swift to hear is condemned that
   idiognomosu'ne that private spirit, and over prizing of our own
   conceits and apprehensions, so that we are not patient to hear anything
   against them. Men are `puffed up with their own mind, though it be
   `fleshly, and carnal, Col. ii. 18; they make a darling and an idol of
   their own thoughts. The apostle saith, 1 Cor. xiv. 30, `If anything be
   revealed to another that sitteth by, let the first hold his peace., You
   do not know what may be revealed to another; no man is above a
   condition of being instructed. Divide self from thy opinion, and love
   things not because they suit with thy prejudices, but truth. `Be swift
   to hear, that is, to consider what may be urged against you.

   4. It noteth what we should do in Christian meetings. They are apt to
   degenerate into noise and clamour; we are all swift to speak, but not
   to hear one another, and so all our conferences end in tumult and
   confusion, and no good is gotten by them: every man's `belly is like a
   bottle full of wind, ready to burst for want of vent, Job xxxii. 19. If
   we were as patient and swift to hear as we are ready to speak, there
   would be less of wrath and more of profit in our meetings. I remember
   when a Manichee contested with Augustine, and with importunate clamour
   cried, `Hear me, hear me, the father modestly answered, Nec ego te, nec
   tu me, sed ambo audiamus apostolum--neither hear me, nor I thee, but
   let us both hear the apostle. It were well if we could thus repress the
   violences and impetuousness of our spirits; when one crieth, Hear me,
   and another, Hear me, let us both hear the apostle, and then we shall
   hear one another. He saith, `Be swift to hear, slow to speak., When
   Paul reproveth the disorder and tumult that was in the Corinthian
   assemblies, he adviseth them to speak ana` me'ros, 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, [116] that was
   John's thirtieth year. Augustus reigned fifty-five years, and John was
   born in his fortieth year, and preached in the fifteenth of Tiberius,
   his next successor. Every one itcheth after the dignity of being a
   teacher in Israel. There is somewhat of superiority in it (upon which
   reason the apostle forbiddeth women to teach, 1 Cor. xiv. 34, because
   by the law of their creation they cannot be superiors), and somewhat of
   profit, and therefore the time is hastened and precipitated. Few stay
   till their youthful heats be spent, and thirty years, experience hath
   fitted them for so great a work and burthen. It is observable that
   Jesus Christ had also fulfilled thirty years ere he entered upon his
   public ministry. Though I do not tie it merely to the years; either too
   young or too weak, it is all one to me. There are (as Ignatius saith in
   his epistle to the Magnesians) te`n poli'an ma'tin phe'rpmtes, 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,
   [117] where he instanceth in Daniel, Solomon, Jeremiah, Samuel, Josiah,
   whose youth was seasoned with knowledge and piety, and concludeth that
   it is not age but gifts make a minister, and, through the abundance of
   Spirit, there may be an old mind in a young body; and Timothy, though
   younger in years, was an elder in the church. For my own particular, I
   must say, as Pharaoh's chief butler said, Gen. xli. 9, `I remember my
   faults this day., I cannot excuse myself from much of crime and sin in
   it; but I have been in the ministry these ten years, and yet not fully
   completed the thirtieth year of my age; the Lord forgive my rash
   intrusion. Whatever help or furtherance I have contributed to the faith
   and joy of the saints by my former public labours, or my private
   ministerial endeavours, or shall do by this present work, I desire it
   may be wholly ascribed to the efficacy of the divine grace, which is
   many times conveyed and reached forth by the most unworthy instruments.
   But to return. Tertullian [118] hath a notable observation concerning
   some sectaries in his time, Nunquam citius proficitur quam in castris
   rebellium, ubi ipsum illic esse promereri est--that men usually have a
   quick dispatch and progress in the tents of heresy, and become teachers
   ere they are scarce Christians. He goeth on: Neophytos collocant, ut
   gloriâ eos obligent, quia veritate non possunt--they set up young men
   to teach, that they may win them by honour, when they cannot gain them
   by truth. Certainly this is a bait that pride soon swalloweth; and that
   which hath drawn many into error, is a liberty to teach before they are
   scarce anything in religion. Oh! consider, hasty births do not fill the
   house, but the grave. Men that obtrude themselves too soon upon a
   calling do not edify, but destroy. It is good for a while to be slow to
   speak. Aquinas, when he heard Albertus, was called Bos mutus, the dumb
   ox, because for a great while he was altogether silent. It is not the
   Spirit of God, but the spirit of vainglory which putteth men upon
   things which they are not able to wield and manage. It is good to take
   notice of those compressions and constraints that are within our
   spirits; but it is good also to take heed that they do not arise from
   pride, or some carnal affections.

   2. It showeth that we should not precipitate our judgments concerning
   doctrines and points of divinity. That we may not rashly condemn or
   defend anything that is contrary to the word of God, or of which we
   have certainty from the word. Be slow to speak; that is, do not speak
   till you have a sure ground. The sudden conceptions of the mind are not
   always the best. To take up things hastily engageth a man to many
   inconveniences. Moses would not give an answer suddenly; Num. ix. 8, `I
   will hear what the Lord will speak concerning you., That great prophet
   was at a stand till he had spoken with God. Under the law the tip of
   the priest's ear was to be sprinkled with blood; first he must hear
   Christ, and then speak to the people. Well, then, be not too hasty to
   defend any opinion till you have tried it. How mutable do men of a
   sudden spirit and fiery nature appear to the world! Rashly professing
   according to their present apprehensions, they are forced to change
   often. There should be a due pause ere we receive things, and a serious
   deliberation ere we defend and profess them.

   3. That we be not more forward to teach others than to learn ourselves.
   Many are hasty to speak, but backward to do, and can better master it
   and prescribe to others than practise themselves, which our apostle
   noteth: James iii. 1, `My brethren, be not many masters;, that is, be
   not so forward to discipline others when you neglect your own souls.
   The apostle speaketh so earnestly, as if he meant to rouse a benumbed
   conscience: Rom. ii. 21, `Thou which teachest another, teachest thou
   not thyself?, And I have heard that a scandalous minister, in reading
   of it, was struck at the heart and converted. Since the fall, light is
   more directive than persuasive; and therefore a heathen could observe,
   that it is far more easy to instruct others than to practise ourselves.
   [119]

   4. That we do not vainly and emptily talk of the things of God, and put
   forth ourselves above what is meet: it is good to take every occasion,
   but many times indiscreet speaking doth more hurt than silence. Some
   will be always bewraying their folly, and in every meeting engross all
   the discourse: Prov. x. 19, `In the multitude of words there wanteth
   not sin, but he that refraineth his lips is wise., We should weigh our
   words before we utter them: when men are swift to speak and much in
   talk, they bewray some folly which is a stain to them. So Prov. xvii.
   27, `He that hath understanding spareth his words., Empty vessels sound
   loudest; and men of great parts, like a deep river, glide on with the
   least noise.

   5. It teacheth us not to be over-ready to frame objections against the
   word. It is good to be dumb at a reproof, though not deaf. Let not
   every proud thought break out into thy speeches. Guilt will recoil at
   the hearing of the word, and the mind will be full of vain surmises and
   carnal objections; but alas! how odious would men appear if they should
   be swift to utter them--if thoughts, that are the words of the mind,
   should be formed into outward words and expressions. Thoughts may be
   corrected upon further information, but words cannot be recalled;
   thoughts do only stain our own spirits, words convey a taint to others;
   thoughts are more indeliberate than words; in thoughts we mi with our
   mind only, in words with our mind and tongue.

   Obs. 7. That renewed men should be slow to wrath. You must understand
   this with the same reference that you do the other clauses; and so it
   implieth that the word must not be received or delivered with a
   wrathful heart: it concerneth both hearers and teachers.

   1. The teachers. They must be slow to wrath in delivering the word.
   (1.) Let not the word lacquey upon private anger: spiritual weapons
   must not be used in your own cause; you have not a power to cast out of
   Christ at your own pleasure. The word is not committed to you for the
   advancing of your esteem and interests, but Christ's. The apostle had
   `vengeance in a readiness, 2 Cor. x. 6, but it was for disobedience to
   Christ, not for disrespect to his own person. Men that quarrel for
   esteem bring a just reproach and scandal upon their ministry. (2.) Do
   not easily deliver yourselves up to the sway of your own passions and
   anger: people will easily distinguish between this mock thunder and
   divine threatenings. Passionate outcries do only fright the easy and
   over-credulous souls, and that only for the present; proofs and
   insinuations do a great deal more good: snow that falleth soft, soaketh
   deep. In the tempest Christ slept; when passion is up, true zeal is
   usually asleep.

   2. The people. It teacheth them patience under the word. Do not rise up
   in arms against a just reproof; it is natural to us, but be slow to it;
   do not yield to your nature. David said `I have sinned against the
   Lord, 2 Sam. xii. 13, when Nathan set home his fact with all the
   aggravations: and it is an accusation against a king, 2 Chron. xxx vi.
   12, `He humbled not himself before Jeremiah the prophet, speaking from
   the mouth of the Lord., Mark, it is not said, `before the Lord, but
   `before Jeremiah., God was angry with a great king for not humbling
   himself before a poor prophet. Anger doth but bewray your own guilt.
   One was reported to have uttered something against the honour of
   Tiberius; the crafty tyrant did the more strongly believe it, because
   it was the just report of his own guilt. Quia vera erant dicta
   credebantur, saith the historian. [120] So many think we aim at them,
   intend to disgrace them, because indeed there is a cause, and so storm
   at the word. Usually none are angry at a reproof but those that most
   deserve it; and when conviction, which should humble, doth but
   irritate, it is an ill sign. Those that were `pricked at the hearts,
   Acts ii. 37, were much better tempered than those that were `cut to the
   heart, Acts vii. 54, as humiliation is a better fruit of the word than
   impatience. You shall see the children of God are most meek when the
   word falleth upon their hearts most directly. David saith, `Let the
   righteous reprove me, and it shall be an oil, c. Reproof to a gracious
   soul is like a sword anointed with balsam; it woundeth and healeth at
   the same time. So Hezekiah said, Isa. xxxix. 8, `Good is the word of
   the Lord which thou hast spoken: `it was a sad word, a heavy
   threatening; yet the submission of his sanctified judgment calleth it
   good. In such cases you should not storm and rage, but give thanks, and
   say, as David to Abigal, `Blessed be the Lord that sent thee to meet me
   this day:, bless God for meeting with you in the word.

   Obs. 8. That it is some cure of passion to delay it. `Be slow to
   wrath., Anger groweth not by degrees, like other passions, but at her
   birth she is in her full growth; the heat and fury of it is at first,
   and therefore the best cure is deliberation: [121] 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 [122] counselled Theodosius the Great
   (after he had rashly massacred the citizens of Thessalonica) to decree,
   that in all sentences that concerned life, the execution of them should
   be deferred till the thirtieth day, that so there may be a space for
   showing mercy, if need required. Well, then, indulge not the violence
   and swiftness of passion; sudden apprehensions usually mistake, the
   ultimate judgment of reason is best. Motions vehement, and of a sudden
   irruption, run away without a rule, and end in folly and inconvenience.
   It is a description of God that he is `slow to wrath;, certainly a
   hasty spirit is most unlike God. It is true that some good men have
   been observed to be oxu'choloi, hasty, and soon moved, as Calvin. [123]
   Augustine observes the like of his father, Patricius, [124] and some
   observe the same of Cameron; [125] 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 [126] most culpable which
   soon cometh, but resteth or stayeth long, as being indulged. So Solomon
   saith elsewhere, Prov. xiv. 17, `He that is soon angry dealeth
   foolishly, but a man of wicked devices is hated;, implying, that sudden
   anger is an effect of folly and weakness, which may be incident to the
   best, but to concoct anger into malice is an argument of wickedness,
   and is found only in the most depraved natures; in short, it is
   contemptible to be angry suddenly, but to plot revenge abominable.

   Ver. 20. For the wrath of man worketh not the righteousness of God.

   Here he rendereth a reason of the last clause, why they should take
   heed of this indignation and rising of their hearts against the word,
   because the wrath of man would hinder them from attaining that
   righteousness and accomplishing that duty which God requireth in his
   word.

   For the wrath of man.--There is an emphasis in that word: he doth not
   say wrath in general, for there is always a righteousness in the wrath
   of God. The apostle saith, Rom. i. 18, it is `revealed from heaven
   against the unrighteousness of men, or, rather, the wrath of man, to
   show that, under what disguises soever it appeareth, it is but human
   and fleshly: there is nothing of God, but much of man in it.

   Worketh not, ou katerga'zetai--doth not attain, doth not persuade or
   bring forth, any righteous action; yea, it hindereth God from
   perfecting his work in us.

   The righteousness of God.--That is, say some, justice mixed with mercy,
   which is the righteousness that the scriptures ascribe to God, and
   anger will not suffer a man to dispense it; but this seems too much
   strained and forced. Others say the meaning is, it doth not execute
   God's just revenge, but our own malice. But rather the righteousness of
   God is put for such righteousness as God requireth, God approveth, God
   effecteth; and in this sense in scripture things are said to be of God
   or of Christ which are effected by his power or commanded in his word:
   thus faith is said to be the work of God, John vi. 29, because he
   commandeth we should labour in it, which plainly is the intent of that
   context; and the apostle useth the word `righteousness, because anger
   puts on the form of justice and righteousness more than any other
   virtues. It seemeth to be but a just displeasure against an offence,
   and looks upon revenge not as irrational excess, but a just punishment,
   especially such anger as carrieth the face of zeal, which is the anger
   spoken of in the text. Rage and distempered heats in controversies of
   religion, and about the sense of the word, such carnal zeal, how just
   and pious soever it seem, is not approved and acquitted as righteous
   before God. It is observable that there is a litotes in the apostle's
   expression--more is intended than said; for the apostle means, it is so
   far from working righteousness, that it worketh all manner of evil;
   witness the tragical effects of it in the world: the slaughters that
   Simeon and Levi wrought in Shechem: Sarah in her anger breaks two
   commandments at once, takes the name of God in vain, and falsely
   accuseth Abraham, Gen. xvi. 5.

   Obs. 1. From the context. The worst thing that we can bring to a
   religious controversy is anger. The context speaketh of anger
   occasioned by differences about the word. Usually no affections are so
   outrageous as those which are engaged in the quarrel of religion, for
   then that which should bridle the passion is made the fuel of it, and
   that which should restrain undue heats and excesses engageth them. How
   ever, this should not be. Christianity, of all religions, is the
   meekest and most humble. It is founded upon the blood of Christ, who is
   a Lamb slain. It is consigned and sealed by the Spirit of Christ, who
   descended like a dove. Both are emblems of a meek and modest humility.
   And should a meek religion be defended by our violences, and the God of
   peace served with wrathful affections, and the madness of an evil
   nature bewray itself in the best cause? Christ's war fare needeth not
   such carnal weapons; as Achish said, `Have I need of mad men?, 1 Sam.
   xxi. 15. So, hath Jesus Christ need of our passions and furies? Doth
   the God of heaven need `a tongue set on fire of hell,? James iii. 6.
   Michael the archangel was engaged in the best cause against the worst
   adversary, with Satan about the body of Moses; and yet the purity of
   his nature would not permit him to profane his engagement with any
   excess and indecency of passion: `He durst not bring against him a
   railing accusation, Jude 9. And as the wrath of man is unsuitable to
   the matters of God, so it is also prejudicial. When tongue is sharpened
   against tongue, and pen against pen, what followeth? Nothing but mutual
   animosities and hatreds, whereby, if we gain aught of truth, we lose
   much of love and goodness. Satan would fain be even with God. The
   devil's kingdom is mostly ruined by the rage of his own instruments;
   and you cannot gratify Satan more than when you wrong the truth by an
   unseemly defence of it; [127] for then he seemeth to be quits with
   Christ, overturning his kingdom by those which are engaged in the
   defence of it. Briefly, then, if you would do good, use a fit means.
   The barking dog loseth the prey. Violence and furious prosecution
   seldom gaineth. Those engage most successfully that use the hardest
   arguments and the softest words; whereas railings and revilings, as
   they are without love, so they are without profit. Be watchful; our
   religious affections may often overset us.

   06s. 2. From that worketh not the righteousness. Anger is not to be
   trusted; it is not so just and righteous as it seemeth to be. Of all
   passions this is most apt to be justified. As Jonah said to God, `I do
   well to be angry, Jonah iv. 9, so men are apt to excuse their heats and
   passions, as if they did but express a just indignation against an
   offence and wrong received. Anger, like a cloud, blindeth the mind, and
   then tyranniseth over it. There is in it somewhat of rage and violence;
   it vehemently exciteth a man to act, and taketh away his rule according
   to which he ought to act. All violent concitations of the spirit
   disturb reason, and hinder clearness of debate; and it is then with the
   soul as it is with men in a mutiny, the gravest cannot be heard; and
   there is in it somewhat of mist and darkness, by which reason, being
   beclouded, is rather made a party than a judge, and doth not only
   excuse our passion, but feed it, as being employed in representing the
   injury, rather than bridling our irrational excess. Well, then, do not
   believe anger. Men credit their passion, and that foments it. In an
   unjust cause, when Sarah was passionate, you see how confident she is,
   Gen. xvi. 5, `The Lord judge between me and thee., It would have been
   ill for her if the Lord had umpired between her and Abraham. It was a
   strange confidence, when she was in the wrong, to appeal to God. You
   see anger is full of mistakes, and it seemeth just and righteous when
   it doth nothing less than work the righteousness of God. The heathens
   suspected themselves when under the power of their anger. `I would beat
   thee, saith one, `if I were not angry, [128] When you are under the
   power of a passion, you have just cause to suspect all your
   apprehensions; you are apt to mistake others, and to mistake your own
   spirits. Passion is blind, and cannot judge; it is furious, and hath no
   leisure to debate and consider.

   Obs. 3. From that anger of man and righteousness of God. Note the
   opposition, for there is an emphasis in those two words man and God.
   The point is, that a wrathful spirit is a spirit most unsuitable to
   God. God being the God of peace, requireth pacatum animum--a quiet and
   composed spirit. Thunder is in the lower regions, inferiora fulminant;
   all above is quiet. Wrathful men are most unfit either to act grace or
   to receive grace; to act grace by drawing nigh to God in worship, for
   worship must carry proportion with the object of it, as the God that is
   a spirit, John iv. 27, will be served in spirit; so the God of peace
   with a peaceable mind. So to receive grace from God: angry men give
   place to Satan, but grieve the Spirit, Eph. iv. 26, 27, with 30, and so
   are more fit to receive sin than grace. God is described, Ps. ii. 4, to
   `sit in the heavens, which noteth a quiet and composed posture; and
   truly, as he sitteth in the heavens, so he dwelleth in a meek and quiet
   spirit.

   Obs. 4. The last note is more general, from the whole verse: that man's
   anger is usually evil and unrighteous. Anger and passion is a sin with
   which the people of God are many times surprised, and too often do they
   swallow it without grief and remorse, out of a conceit partly that
   their anger is such as is lawful and allowed; partly that it is but a
   venial evil, and of sudden surreption, for which there is a pardon of
   course.

   I shall therefore endeavour two things briefly:--

   1. Show you what anger is sinful.

   2. How sinful, and how great an evil it is.

   First, To state the matter, that it. is necessary, for all anger is not
   sinful; one sort of it falleth under a concession, another under a
   command, another under the just reproofs of the word.

   [1.] There are some indeliberable motions, which Jerome calleth
   propassions, [129] sudden and irresistible alterations, which are the
   infelicities of nature, not the sins; [130] tolerable in themselves, if
   rightly stinted. A man is not to be stupid and insensate: anger in
   itself is but a natural motion to that which is offensive; and (as all
   passions) is so long lawful as it doth not make us omit a duty, or
   dispose us to a sin, or exceed the value of its impulsive cause. So the
   apostle saith, `Be angry, and sin not, Eph. iv. 26. He alloweth what is
   natural, forbiddeth what is sinful.

   [2.] There is a necessary holy anger, which is the whetstone of
   fortitude and zeal. So it is said, `Lot's righteous soul was vexed, 2
   Peter ii. 7. So Christ himself, Mark iii. 5. `He looked about him with
   anger., So Moses, wrath waxed hot, Exod. xi. 8. This is but an advised
   motion of the will, guided by the rules of reason. Certainly they are
   angry and sin not who are angry at nothing but sin: it is well when
   every passion serveth the interests of religion. However, let me tell
   you, this being a fierce and strong motion of the spirit, it must be
   used with great advice and caution. (1.) The principle must be right.
   God's interests and ours are often twisted, and many times self
   interposeth the more plausibly because it is varnished with a show of
   religion; and we are more apt to storm at indignities and affronts
   offered to ourselves rather than to God. The Samaritans rejected
   Christ, and in the name of Christ the apostles, they presently called
   for fire from heaven; but our Lord saith, Luke ix. 55, `Ye know not
   what mariner of spirit ye are of., It is good to look to the impulses
   upon which our spirits are acted; pride and self-love is apt to rage at
   our own contempt and disgrace; and the more securely when the main
   interest is God's. A river many times loseth its savour when it is
   mingled with other streams; and zeal that boileth up upon an injury
   done to God may prove carnal, when it is fed with the accessions of our
   own contempt and interest. [131] It is observed of Moses, that he was
   most meek in his own cause. When Miriam and Aaron spoke against him, it
   is said, Num. xii. 3, `The man Moses was meek above all men in the
   earth;, but when the law was made void, he broke the tables, and his
   meek spirit was heightened into some excess of zeal. By that action you
   would have judged his temper hot and furious. Lot's spirit was vexed,
   but it was with Sodom's filthiness, not with Sodom's injuries. Zeal is
   too good an affection to be sacrificed to the idol of our own esteem
   and interests. (2.) It must have a right object: the heat of
   indignation must be against the crime, rather than against the person:
   good anger is always accompanied with grief; it prompteth us to pity
   and pray for the party offending. Mark iii. 5, Christ `looked about him
   with anger, and was grieved for the hardness of their hearts., False
   zeal hath mischief and malice in it; it would have the offender rooted
   out, and purposeth revenge rather than correction. (3.) The manner must
   be right. See that you be not tempted to any indecency and
   unhandsomeness of expression; violent and troubled expressions argue
   some carnal commotion in the spirit. Moses was angry upon a good cause,
   but he `spake unadvisedly with his lips, Ps. cvi. 33. In religious
   contests men are more secure, as if the occasion would warrant their
   excesses; and so often anger is vented the more freely, and lieth
   unmortified under a pretence of zeal.

   [3.] There is a sinful anger when it is either--;(1.) Hasty and
   indeliberate. Kash and sudden motions are never without sin. Some
   pettish spirits are, as I said, like fine glasses, broken as soon as
   touched, and all of fire upon every slight and trifling occasion; when
   meek and grave spirits are like flints, that do not send out a spark
   but after violent and great collision. Feeble minds have a habit of
   wrath, and, like broken bones, are apt to roar with the least touch: it
   argueth much unmortifiedness to be so soon moved. Or, (2.) Immoderate,
   when it exceedeth the merits of the cause, as being too much, or kept
   too long: too much when the commotion is so immoderate as to discompose
   the spirit, or to disturb reason, or to interrupt prayer, and the free
   exercise of the spirit in duties of religion. When men have lost that
   patience in which they should possess and enjoy themselves, Luke xxi.
   19. There is a rational dislike that may be allowed, but such violent
   commotions are not without sin. Too long: anger should be like a spark,
   soon extinguished; like fire in straw, rather than like fire in iron.
   Thoughts of revenge are sweet, but when they stay long in the vessel
   they are apt to wax eager and sour. New wine is heady, but if it be
   kept long, it groweth tart. Anger is furious, but if it be detained, it
   is digested and concocted into malice. Aristotle reckoneth three
   degrees of angry men, each of which is worse than the former; some are
   hasty, others are bitter, others are implacable. [132] Wrath retained
   desisteth not without revenge. Oh! consider this spirit is most
   unchristian. The rule of the word is, `Let not the sun go down upon
   your wrath, Eph. iv. 26. This is a fire that must be covered ere we go
   to bed: if the sun leave us angry, the next morning he may find us
   malicious. Plutarch saith of the Pythagoreans that if any offence had
   fallen out in the day, they would before sunset mutually embrace one
   another, and depart in love. [133] 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, [134]
   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. [135] But are mishaps a cause? I answer--No;
   this were not only anger, but murmuring, and a storming against
   providence, by which all events, that are to us casual, are determined.
   But are the miscarriages of children and servants a cause? I answer--If
   it be in spiritual matters, anger justly moderated is a duty. If in
   moral and civil, only a rational and temperate displeasure is lawful.
   For it is but a natural dislike and motion of the soul against what is
   unhand some and troublesome. But we must see that we regard measure,
   and time, and other circumstances. (4.) Such as is without a good end.
   The end of all anger must be the correction of offences, not the
   execution of our own malice. Always that anger is evil which hath
   somewhat of mischief in it, which aimeth not so much at the conviction
   and reclaiming of an offender as his disgrace and confusion. The
   stirring of the spirit is not sinful till revenge mingle with it. Well,
   then, as there must be a good cause, there must be a good end. Cain was
   angry with Abel without a cause, and therefore his anger was wicked and
   sinful, Gen. iv. 5. But Esau had some cause to be angry with Jacob, and
   yet his anger was not excusable, because there was mischief and revenge
   in it, Gen. xxvii. 41.

   Secondly, My next work is to show you how sinful it is. I have been
   larger in the former part than my method permitted; I shall the more
   contract myself in this. Consider an argument or two.

   1. Nothing maketh room for Satan more than wrath: Eph. iv. 26, 27, `Be
   angry and sin not;, and it followeth, `Give not place to the devil;, as
   if the apostle had said, If you give place to wrath, you will give
   place to Satan, who will further and further close with you. When
   passions are neglected they are ripened into habits, and then the devil
   hath a kind of right in us. The world is full of the tragical effects
   of anger, and therefore, when it is harboured and entertained, you do
   not know what may be the issue of it.

   2. It much woundeth your own peace. When the apostle had spoken of the
   sad effects of anger, he added, Eph. iv. 30, `And grieve not the Holy
   Spirit, by which you are sealed to the day of redemption., The Spirit
   cannot endure an unquiet mansion and habitation: wrathful and fro ward
   spirits usually want their seal, that peace and establishment which
   others enjoy; for the violences of anger do not only discompose reason,
   but disturb conscience. The Holy Ghost loveth a sedate and meek spirit;
   the clamour and tumult of passion frighteth him from us, and it is but
   just with God to let them want peace of conscience that make so little
   conscience of peace.

   3. It disparageth Christianity: the glory of our religion lieth in the
   power that it hath to sanctify and meeken the spirit. Now when men that
   profess Christ break out into such rude and indiscreet excesses, they
   stain their profession, and debase faith beneath the rate of reason, as
   if morality could better cure the irregularities of nature than
   religion. Heathens are famous for their patience under injuries,
   discovered not only in their sayings and rules for the bridling of
   passion, but in their practice. Many of their sayings were very strict
   and exact; for, by the progressive inferences of reason, they fancied
   rules of perfection, but indeed looked upon them as calculated for
   talk, rather than practice. But when I find them in their lives passing
   by offences with a meek spirit, without any disturbance and purposes of
   revengeful returns, I cannot but wonder, and be ashamed that I have
   less command and rule of my own spirit than they had, having so much
   advantage of rule and motive above them. As when I read that Lycurgus
   [136] had one of his eyes struck out by an insolent young man, and yet
   used much lenity and love to the party that did it, how can I choose
   but blush at those eager prosecutions that are in my own spirit upon
   every light distaste, that I must have limb for limb, tooth for tooth,
   and cannot be quiet till I have returned reviling for reviling? &c.
   Certainly I cannot dishonour the law of Christ more than to do less
   than they did by the law of nature.

   Ver. 21. Wherefore lay apart all filthiness and superfluity of
   naughtiness, and receive with meekness the ingrafted word, which is
   able to save your souls.

   The apostle having formerly spoken of the power of the word, and from
   thence inferred that it should be heard willingly, and without a
   cavilling or contradicting spirit, and to that purpose having shown the
   evil of wrath, he again enforceth the main exhortation of laying aside
   all wrathful and exulcerated affections, that they might be fitter to
   entertain the word with an honest and meek heart, for their comfort and
   salvation. There is in the verse a duty, and that is, `receiving of the
   word;, the help to it, and that is, `laying aside, evil frames of
   spirit. Then there is the manner how this duty is to be performed,
   `with meekness;, then the next end, and that is `ingrafting the word;,
   then the last end, which is propounded by way of motive, `which is able
   to save your souls.,

   Wherefore, that is, because wrath is such an hindrance to the
   righteousness which God requireth; or it may be referred to the whole
   context, upon all these considerations.

   Lay apart, apothemenoi.--The force of the word implieth we should put
   it off as an unclean rag or worn garment: the same metaphor is used by
   the apostle Paul: Eph. iv. 22, `That ye put off the old man, which is
   corrupt, according to the deceitful lusts;, and Col. iii. 8, in a very
   like case, `But now put off these, anger, malice, wrath, blasphemy,
   filthy communication.

   All filthiness, pasan rhuparian.--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, te`n perisseian kakias. It may be
   rendered `the overflowing of malice;, and so it noteth scoffs, and
   railings, and evil speakings, which are the superfluity of that in
   which everything is superfluous; and these are specified in a parallel
   place of the apostle Peter, 1 Peter ii. 1, to which James might allude,
   writing after him. Beza rendereth it `the excrement of wickedness.,
   Some make it an allusion to the garbage of the sacrifices in the brook
   Kedron. Most take it generally for that abundance of evil and
   filthiness that is in the heart of man.

   And receive.--A word often used for the appropriation of the word, and
   admitting the power of it into our hearts. Receive, that is, give it
   more way to come to you; make more room for it in your hearts. Thus it
   is charged upon them, 2 Thes. ii. 10, that `they received not the love
   of the truth., So it is said of the natural man, ou de'chetai, `He
   receiveth not the things of God., This is a notion so proper to this
   matter, that the formal act of faith is expressed by it, John i. 11,
   `To as many as received him, &c.

   With meekness; that is, with a teachable mind, with a modest,
   submissive spirit.

   The ingrafted word, logon emphuton.--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, lo'gos karpophoroumenos, a phrase
   that noteth the flourishing and growing of the word after the planting
   of it in the soul.

   Which is able to save; that is, instrumentally, as it is accompanied
   with the divine grace; for the gospel is `the power of God unto
   salvation., Rom. i. 16.

   Your souls; that is, yourselves, bodies and souls. Salvation is attri
   buted to the soul by way of eminency, the principal part being put for
   the whole: Rom. xiii. 1, `Let every soul be subject to the higher
   powers, that is, every person. So in other places the same manner of
   expression is used in this very matter: 1 Peter i. 9, `The end of your
   faith, the salvation of your souls;, so Mat. xvi. 20, `Lose his own
   soul, that is, himself. In such forms of speech the body is not
   excluded, because it always followeth the state of the soul.

   The notes are many: I shall be the briefer.

   Obs. 1. From that laying aside. Before we come to the word there must
   be preparation. They that look for the bridegroom had need trim up
   their lamps. The instrument must be tuned ere it can make melody. Hash
   entering upon duties is seldom successful. God may meet us unawares,
   such is his mercy; but it is a great adventure. The people were to wash
   their clothes when they went to hear the law, Exod. xix. 10. Something
   there must be done to prepare and fix the heart to seek the Lord, 2
   Chron. xx. 19; Ps. lvi. 8. Solomon saith, `Take heed to thy foot when
   thou goest into the house of God, Eccles. v. 1. The heathens had one in
   their temples to remember them that came to worship of their work; he
   was to cry, Hoc age. Many come to hear, but they do not consider the
   weight and importance of the duty. Christ saith, Luke viii. 18, `Take
   heed how you hear., It were well there were such a sound in men's ears
   in the times of their approaches to God; some to cry to them, `Oh, take
   heed how you hear., It is good to be `swift to hear, but not to be rash
   and inconsiderate. Do not make such haste as to forget to take God
   along with you. You must begin duties with duties. [137] Special duties
   require a special setting apart of the heart for God, but all require
   something. Inconsiderate addresses are always fruitless. We come on,
   and go off, and there is all. We do not come with expectation, and go
   without satisfaction. Well, then, come with more advised care when you
   come to wait upon God; look to your feet, and come prepared. Let me
   speak one word by way of caution, and another by way of direction.

   1. By way of caution. (1.) Do not exclude God out of your preparations.
   Usually men mistake in this matter, and hope by their own care to work
   themselves into a fitness of spirit. Preparation consisteth much in
   laying aside evil frames; and before you lay aside other evil frames,
   lay aside self-confidence: Prov. xvi. 1, `The preparations of the heart
   in man, and the answer of the tongue, is from the Lord;, the very
   dispositions and motions of the spirit are from him. It is a wrong to
   that text to expound it so as if the preparation were from man and the
   success from God; both are from the Lord. God's children have entered
   comfortably upon duties, when they have seen God in their preparations:
   Ps. lxxi. 16, `I will go forth in the strength of God;, that is, to the
   duty of praise, as is clear in the context. (2.) Though you cannot get
   your hearts into such a frame as you do desire, trust God: `Faith is
   the evidence of things not seen, Heb. xi. 1; and that help which is
   absent to sense and feeling may be present to faith. A bell may be long
   in rising, but it ringeth loud when it is once up. You do not know how
   God may come in. The eunuch read, and understood not, and God sent him
   an interpreter, Acts viii. When you begin duty you are dead and
   indisposed; but you do not know with what sensible approaches of his
   grace and power he may visit you ere it be over. It is not good to
   neglect duty out of discouragements; this were to commit one sin to
   excuse another: `Say not, I am a child, Jer. i. 6: `I am slow of lips,
   `Who made the mouth?, Exod. iv. 10, 11.

   2. By way of direction. I cannot go out into all the severals of
   preparation, how the heart must be purged, faith exercised, repentance
   renewed, wants and weaknesses reviewed, God's glory considered, the
   nature^ grounds, and ends of the ordinances weighed in our thoughts.
   Only, in the general, so much preparation there must be as will make
   the heart reverent. God will be served with a joy mixed with trembling:
   the heart is never right in worship till it be possessed with an awe of
   God: `How dreadful is this place!, Gen. xxviii. 17. And again, such
   preparation as will settle the bent of the spirit heavenward. It is
   said somewhere, `They set themselves to seek the Lord; and David saith,
   Ps. lvii. 7, `My heart is fixed, my heart is fixed;, that is, composed
   to a heavenly and holy frame. And again, such preparation as will make
   you come humble and hungry. Grace is^usually given to the desiring
   soul: `He hath filled the hungry with good things, Luke i. 53. Again,
   such as erecteth and raiseth the heart into a posture of expectation.
   It is often said, `Be it to thee according to thy faith., They that
   look for nothing find nothing; Christ's greater things are for those
   that believe, John i. 50.

   Obs. 2. Christian preparation consists most in laying aside and
   dispossessing evil frames. Weeds must be rooted out before the ground
   is fit to receive the seed: `Plough up your fallow ground, and sow not
   among thorns, Jer. iv. 3. There is an unsuitableness between a filthy
   spirit and the pure holy word; and therefore they that will not leave
   their accustomed sins are unfit hearers. The matter must be prepared
   ere it can receive the form. Some translate Paul's dokimazeto heauton,
   1 Cor. xi. 28, `Let him purge himself, get away his dross and
   corruption. All this showeth the need of renewing repentance before the
   hearing the word; that sin being dispossessed, there may be room for
   the entrance of grace. Noxious weeds are apt to grow again in the best
   minds; therefore, as the leper under the law was still to keep his hair
   shaven, Lev. xiv., so should we cut and shave, that though the roots of
   sin remain, yet they may not grow and sprout. There is an extraordinary
   vanity in some men, that will lay aside their sins before some solemn
   duties, but with a purpose to return to the folly of them; as they
   fable the serpent layeth aside his poison when he goeth to drink. They
   say to their lusts as Abraham to his servants, `Tarry you here, for I
   must go yonder and worship; I will come again to you, Gen. xxii. 5.
   They do not take an everlasting farewell of their sins. But, however,
   they are wiser than those that come reeking from their sins into God's
   presence: this is to dare him to his face. The Jews are chidden for
   praying with their `hands full of blood, Isa. i. 15. They came boldly,
   before they had been humbled for their oppression: `If her father had
   spat in her face, should she not be ashamed seven days?, Num. xii. 14.
   After great rebellions there should be a solemn humbling and purging.
   What can men that come in their sins expect from God? Their state
   confuteth their worship. God will have nothing to do with them, and he
   marvelleth they should have anything to do with him. He hath nothing to
   do with them: Job viii. 20, `He will not help the evil doers;, in the
   original, `He will not take the wicked by the hand;, and he wondereth
   you should have anything to do with him: `What hast thou to do to take
   my words into thy mouth?, Ps. l. 16.

   Obs. 3. From the word laying aside, apothemenoi. 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, pasan kaki'an, 1 Peter ii.
   1, `all malice: `and David saith, `I hate every false way, Ps. cxix.
   True hatred is eis ta` ge'ne, [138] to the whole kind. When we hate sin
   as sin, we hate all sin. The heart is most sincere when the hatred is
   general. The least sin is dangerous, and in its own nature deadly and
   destructive. Caesar was stabbed with bodkins. We read of some that have
   been devoured of wild beasts, lions and bears; but of others that have
   been eaten up of vermin, mice, or lice. Pope Adrian was choked with a
   gnat. The least sins may undo you. You know what Christ speaketh of a
   little leaven. Do not neglect the least sins, or excuse yourselves in
   any Rimmon. Carry out yourselves against all known sins, and pray as
   he, Job xxxiv. 32, `That which I see not, teach thou me; if I have done
   iniquity, I will do so no more.,

   Obs. 5. From that word filthiness. Sin is filthiness; it snllieth the
   glory and beauty of the soul, defaceth the image of God. This
   expression is often used, `Filthiness of flesh and spirit, 2 Cor. vii.
   1, where not only gross wickedness, such as proceedeth from fleshly and
   brutish lusts, is called filthiness, but such as is more spiritual,
   unbelief, heresy, or misbelief, &c., nay, original corruption is called
   so: Job xiv. 4, `Who can bring a clean thing out of an unclean?, so Job
   xv. 14, `How can man be clean?, Nay, things glorious in the eyes of
   men. Duties they are called dung, because of the iniquity that is found
   in them: Mal. ii. 3, `I will spread dung upon your faces, even the dung
   of your solemn feasts., So it was in God's eyes. The Spirit of God
   everywhere useth comparisons taken from things that are most odious,
   that our hearts may be wrought into the greater detestation of sin.
   Certainly they are much mistaken that think sin an ornament, when the
   Spirit of God calleth it dung and excrement. But more especially I find
   three sins called filthiness in scripture:--(1.) Covetousness, because
   it debaseth the spirit of man, and maketh him stoop to such indecencies
   as are beneath humanity; so it is said, `filthy lucre, 1 Peter v. 2.
   (2.) Lust, which in scripture dialect is called filthiness, or the sin
   of unclearness, 1 Thes. iv. 7, because it maketh a man to subject or
   submit his desires to the beasts, happiness, which is sensual
   pleasures. (3.) In this place, anger and malice is called filthiness.
   We please ourselves in it, but it is but filthiness; it is brutish to
   yield to our rage and the turbulent agitation of our spirits, and not
   to be able to withstand a provocation; it is worse than poison in toads
   or asps, or what may be conceived to be most filthy in the creatures;
   poison in them doth hurt others, it cannot hurt themselves; anger may
   not hurt others, it cannot choose but hurt us. Well, then, all that
   hath been said is an engagement to us to resist sin, to detest it as a
   defilement; it will darken the glory of our natures. There are some
   `spots that are not as the spots of God's children, Deut. xxxii. 5. Oh!
   let us get rid of these `filthy garments, Zech. iii. 4-6, and desire
   change of raiment, the righteousness of Christ. Ay! but there are some
   lesser sins that are spots too: `The garment spotted by the flesh, Jude
   23; unseemly words are called `filthiness, Eph. v. 4, and duties
   `dung.,

   Obs. 6. From that superfluity of wickedness. That there is abundance of
   wickedness to be purged out of the heart of man. Such a fulness as
   runneth over, a deluge of sin: Gen. vi. 5, `All the imaginations of the
   heart are evil, only evil, and that continually;, it runneth out into
   every thought, into every desire, into every purpose. As there is
   saltness in every drop of the sea, and bitterness in every branch of
   wormwood, so sin in everything that is framed within the soul. Whatever
   an unclean person touched, though it were holy flesh, it was unclean;
   so all our actions are poisoned with it. Dan. ix. 27, we read of `the
   overspreading of abominations;, and David saith, Ps. xiv., `They are
   all become vile, and gone out of the way;, all, and all over. In the
   understanding there are filthy thoughts and purposes; there sin
   beginneth: fish stink first at the head. In the will filthy motions;
   the affections mingle with filthy objects. The memory, that should be
   like the ark, the chest of the law, retaineth, like the grate of a
   sink, nothing but mud and filthiness. The conscience is defiled and
   stained with the impurities of our lives; the members are but
   instruments of filthiness. A rolling eye provoketh a wanton fancy, and
   stirreth up unclean glances: 2 Peter ii. 14, `Having eyes full of
   adultery;, in the original, moichali'dos, `full of the adulteress., The
   tongue bewrayeth the rottenness of the heart in filthy speaking. Oh!
   what cause we have to bless God that there is `a fountain opened for
   uncleanness, Zech. xiii. 1. Certainly conversion is not an easy work,
   there is such a mass of corruption to be laid aside.

   Obs. 7. From that receive. Our duty in hearing the word is to receive
   it. See places in the exposition. In the word there is the hand of
   God's bounty, reaching out comfort and counsel to us; and there must be
   the hand of faith to receive it. In receiving there is an act of the
   understanding, in apprehending the truth and musing upon it. So Christ
   saith, Luke ix. 44, `Let these sayings sink down into your minds, Let
   them not float in the fancy, but enter upon the heart, as Solomon
   speaketh of wisdom's entering into the heart, Prov. ii. 10. And there
   is an act of faith, the crediting and believing faculty is stirred up
   to entertain it. So the apostle saith, `mingled with faith in the
   hearing, Heb. iv. 2, that is, mingled with our heart, or closely
   applied to our hearts. And there is an act of the will and affections
   to embrace and lodge it in the soul, which is called somewhere `a
   receiving the truth in love, when we make room for it, that carnal
   affections and prejudices may not vomit and throw it up again. Christ
   complaineth somewhere that `his word had no place in them, ou cho'ran
   e'chei en umin, it cannot find any room, or be safely lodged in you;
   but, like a hot morsel or queasy bit, it was soon given up again.

   Obs. 8. The word must be received with all meekness. Christ was
   anointed to preach glad tidings to the meek, Isa. lxi. 1. They have
   most right in the gospel. The main business will be to show what this
   meekness is. Consider its opposites. Since the fall graces are best
   known by their contraries. It excludeth three things:--(1.) A wrathful
   fierceness, by which men rise in a rage against the word. When they are
   admonished, they revile. Deep conviction provoketh many times fierce
   opposition: Jer. vi. 10, `The word of the Lord is to them a reproach.,
   They think the minister raileth when he doth but discover their guilt
   to them. (2.) A proud stubbornness, when men are resolved to hold their
   own; and though the premises fall before the word, yet they maintain
   the conclusion: Jer. ii. 25, `Refrain thy foot from bareness, and thy
   throat from thirst;, that is, why will you trot to Egypt for help, you
   will get nothing but bareness and thirst; but they said, `Strangers
   have we loved, and them will we follow;, that is, Say what thou wilt,
   we will take our own way and course. So Jer. xliv. 16, 17, `We will not
   hearken to thee, but will certainly do whatsoever goeth out of our own
   mouth., Men scorn to strike sail before the truth, and though they
   cannot maintain an opposition, yet they will continue it. (3.) A
   contentious wrangling, which is found in men of an unsober wit, that
   scorn to captivate the pride of reason, and therefore stick to every
   shift. The psalmist saith, Ps. xxv. 8, 9, `He will teach sinners the
   way. The meek he will guide in judgment; the meek he will teach his
   way., Of all sinners, God taketh the meek sinner for his scholar. There
   is difficulty enough in the scriptures to harden the obstinate. Camero
   [139] observeth that the scriptures are so penned that they that have a
   mind to know may know; and they that have a mind to wrangle may take
   occasion enough of offence, and justly perish by the rebellion of their
   own reason; for, saith he, God never meant to satisfy hominibus
   praefracti ingenii, men of a stubborn and perverse wit. And Tertullian
   [140] had observed the same long before him: that God had so disposed
   the scriptures, that they that will not be satisfied might be hardened.
   Certain we are that our Saviour Christ saith, Mark iv. 11, 12, that
   `these things are done in parables, that seeing they might not see, nor
   perceive and understand;, that is, for a just punishment of wilful
   blindness and hardness, that those that would not see might not see. So
   elsewhere our Lord saith, that `he that will do the will of God shall
   know what doctrine is of God, John vii. 17. When the heart is meekened
   to obey a truth, the mind is soon opened to conceive of it.

   Secondly, My next work is to show what it includeth. (1.) Humility and
   brokenness of spirit. There must be insection before insition, meekness
   before ingrafting. Gospel revivings are for the contrite heart, Isa.
   lvii. 15. The broken heart is not only a tamed heart, but a tender
   heart, and then the least touch of the word is felt: `Those that
   tremble at my word, Isa. lxvi. 2. (2.) Teachableness and tractableness
   of spirit. There is an ingenuous as well as a culpable facility: `The
   wisdom that is from above is gentle, and easy to be entreated, James
   iii. 17. It is good to get a tractable frame. The servants of God come
   with a mind to obey; they do but wait for the discovery of their duty:
   Acts x. 33, `We are all here present before God, to hear the things
   that are commanded thee of God., They came not with a mind to dispute,
   but practise. Oh! consider, perverse opposition will be your own ruin.
   It is said, Luke vii. 30, `They rejected the counsel of God, but it was
   `against themselves;, that is, to their own loss. So Acts xiii. 46, `Ye
   put it from you, and judge yourselves unworthy of eternal life.,
   Disputing against the word, it is a judging yourselves; it is as if, in
   effect, you should say, I care not for God, nor all the tenders of
   grace and glory that he maketh to me.

   Obs. 9. The word must not only be apprehended by us, but planted in us.
   It is God's promise: Jer. xxxi. 33, `I will put my laws in their
   hearts, and write them in their inward parts;, that is, he will
   enlighten our minds to the understanding of his will, and frame our
   hearts and affections to the obedience of it, so that we shall not only
   know duty, but have an inclination to it, which is the true ingrafting
   of the word. Then `the root of the matter is within us, Job xix. 28;
   that is, the comfort of God's promises rooted in the heart. So 1 John
   iii. 9, `His seed abideth in him;, that is, the seed of the word
   planted in the heart. Look to it, then, that the word be ingrafted in
   you, that it do not fall like seed on the stony ground, so as it cannot
   take root. You will know it thus:--(1.) If it be ingrafted, it will be
   lo'gos karpophorou'menos, `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, eis hon paredothete tupon didaches. They
   were delivered over into the stamp and mould of the word that was
   delivered to them. All affections and motions of the spirit are cast
   into the mould of religion.

   Obs. 10. That the word in God's hand is an instrument to save our
   souls. It is sometimes called `the word of truth, at other times, `the
   word of life;, the one noteth the quality of it, the other the fruit of
   it. It is called `the power of God., Rom. i. 16, and `the arm of the
   Lord:, Isa. liii. 1, `Who hath believed our report? to whom is the arm
   of the Lord revealed?, By our report God's arm is conveyed into the
   soul. The use to which God hath deputed the word should beget a
   reverence to it. The gospel is a saving word; let us not despise the
   simplicity of it. Gospel truths should not be too plain for our mouths,
   or too stale for your ears. `I am not ashamed of the gospel, saith the
   apostle, `for it is the power of God to salvation.,

   Obs. 11. That the main care of a Christian should be to save his soul.
   This is propounded as an argument why we should hear the word; it will
   save your souls. Usually our greatest care is to gratify the body.
   Solomon saith, `All a man's labour is for the mouth;, that is, to
   support the body in a decent state. Oh! but consider this is but the
   worser part; and who would trim the scabbard and let the sword rust?
   Man is in part an angel, and in part a beast. Why should we please the
   beast in us, rather than the angel? In short, your greatest fear should
   be for the soul, and your greatest care should be for the soul. Your
   greatest fear: Mat. x. 28, `Fear not them that can destroy the body,
   but fear him that can cast both body and soul into hell fire., There is
   a double argument. The body is but the worser part, and the body is
   alone; but on the other side, the soul is the more noble part, and the
   state of the body dependeth upon the well or ill being of the soul: he
   is `able to cast both soul and body, &c., and therefore it is the
   greatest imprudence in the world, out of a fear of the body, to betray
   the soul. So your greatest care, riches and splendour in the world,
   these are the conveniences of the body, and what good will they do you,
   when you come to be laid in the cold silent grave? Mat. xvi. 26, `What
   profit hath a man, if he win the whole world, and lose his own soul?,
   It is but a sorry exchange that, to hazard the eternal welfare of the
   soul for a short fruition of the world. So Job xxvii. 8, `What is the
   hope of the hypocrite, though he hath gained, when God taketh his
   soul?, There is many a carnal man that pursueth the world with a
   fruitless and vain attempt; they `rise early, go to bed late, eat the
   bread of sorrows;, yet all will not do. But suppose they have gained
   and taken the prey in hunting, yet what will it profit him when body
   and soul must part, and though the body be decked, yet the soul must go
   into misery and darkness, without any furniture and provision for
   another life? what hope will his gain minister to him? Oh! that we were
   wise to consider these things, that we would make it our work to
   provide for the soul, to clothe the soul for another world, that we
   would wait upon God in the word, that our souls may be furnished with
   every spiritual and heavenly excellency, that we may not be `found
   naked, saith the apostle, 2 Cor. v. 3.

   Obs. 12. That they that have received the word must receive it again:
   though it were ingrafted in them, yet receive it that it may save your
   souls. God hath deputed it to be a means not only of regeneration, but
   salvation; and therefore, till we come to heaven, we must use this
   help. They that live above ordinances, do not live at all, spiritually,
   graciously. Painted fire needeth no fuel. The word, though it be an
   immortal seed, yet needeth constant care and watering. But of this
   before.

   Ver. 22. But be ye doers of the word, and not hearers only, deceiving
   your own selves.

   This verse catcheth hold of the heel of the former. He had spoken of
   the fruit of the word, the salvation of the soul; that it may be
   obtained, he showeth that we should not only hear, but practise.

   But be ye doers of the word; that is, real observers. There is a
   sentence of Paul that, for sound, is like this, but is indeed quite to
   another sense: Rom. ii. 13, `For not the hearers of the law, but the
   doers, are just before God., Doer is there taken for one that
   satisfieth the law, and fulfilleth it in every tittle; for the
   apostle's drift is to prove that the Jews, notwithstanding their
   privilege of having the oracles of God committed to them, were never a
   whit the nearer justification before God. But here, by doers are
   implied those that receive the work of the word into their hearts, and
   express the effect of it in their lives. There are three things which
   make a man a poiete`s, 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, paralogizome'noi.--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
   paralogi'ze, deceive you with enticing words.,

   Your own selves.--The argument receiveth force from these words. If a
   man would baffle other men, he would not put a paralogism upon himself,
   deceive himself in a matter of so great consequence. Or else it may be
   a monition; you deceive yourselves, but you cannot deceive God.

   The notes are:--

   Obs. l.^That hearing is good, but should not be rested in. The apostle
   saith, `Be not hearers only., Many go from sermon to sermon, hear much,
   but do not digest it in their thoughts. The Jews were much in turning
   over the leaves of `the scriptures, but did not weigh the matter of
   them: therefore I suppose our Saviour reproveth them, John v.39, `You
   search the scriptures., That ereunate there seemeth to be indicative,
   rather than imperative, especially since it followeth, `for in them ye
   think to have eternal life., They thought it was enough to be busy in
   the letter of the scripture, and that bare reading would yield them
   eternal life: so do others rest in hearing. They that stay in the means
   are like a foolish workman, that contenteth himself with the having of
   tools. It is a sad description of some foolish women, 2 Tim. iii. 7,
   that they are `ever learning, and never coming to the knowledge of the
   truth., Much hearing will increase our judgment, if there be not a
   lively impression upon our hearts. The heart of man is so sottish, that
   they content themselves with the bare presence of the ordinances in
   their place; it is satisfaction enough that they `have a Levite to
   their priest, Judges xvii. 13. Others content themselves with their
   bare presence at the ordinances, though they do not feel the power of
   them.

   Obs. 2. That the doers of the word are the best hearers. That is good
   when we hear things that are to be done, and do things that are to be
   heard. That knowledge is best which is most practical, and that hearing
   is best which endeth in practice. David saith, Ps. cxix. 105, `Thy word
   is a lantern to my feet, and a light to my steps., That is light indeed
   which directeth you in your paths and ways. Mat. vii. 24, `He that
   heareth my words, and doeth them, I will liken him to a wise builder.,
   That is wisdom, to come to the word so as we may go away the better.
   Divers hearers propound other ends. Some come to the word that they may
   judge it; the pulpit, which is God's tribunal, is their bar; they come
   hither to sit judges of men's gifts and parts: James iv. 11, `Thou art
   not a doer of the law, but a judge., Others come to hear pleasing
   things, to delight themselves in the elegancy of speech, rarity of
   conceits, what is finely couched and ordered, not what is proper to
   their case. This is not an act of religion so much as curiosity, for
   they come to a sermon with the same mind they would to a comedy or
   tragedy; the utmost that can be gained from them is commendation and
   praise: Ezek. xxxiii. 32, `Thou art to them as a lovely song, or one
   that hath a pleasant voice; but they hear thy words, and do them not:,
   they were taken with the tinkling and tunableness of the expressions,
   but did not regard the heavenly matter. So, that fond woman suddenly
   breaketh out into a commendation of our Lord, but, it seemeth, regarded
   the person more than the doctrine: Luke xi. 27, `Blessed is the womb
   that bare thee, and the paps that gave thee suck;, for which our
   Saviour correcteth her in the next verse, `Yea, rather blessed are they
   that hear the word of God, and keep it., You are mistaken; the end of
   preaching is not to exalt men, but God. You will say An excellent
   sermon! But what do you gain by it? The hearer's life is the preacher's
   best commendation, 2 Cor. iii. 1, 2. They that praise the man but do
   not practise the matter, are like those that taste wines that they may
   commend them, not buy them. Others come that they may better their
   parts, and increase their knowledge. Every one desireth to know more
   than another, to set up themselves; they do so much excel others as
   they excel them in knowledge: and therefore we are all for notions and
   head-light, little for that wisdom that `entereth upon the heart, Prov.
   ii. 10, and serveth to better the life; like children in the rickets,
   that have big heads but weak joints: this is the disease of this age.
   There is a great deal of curious knowledge, airy notions, but practical
   saving truths are antiquated and out of date. Seneca observed of the
   philosophers, that when they grew more learned they were less moral.
   [141] And generally we find now a great decay of zeal, with the growth
   of notion and knowledge, as if the waters of the sanctuary had put out
   the fire of the sanctuary, and men could not be at the same time
   learned and holy. Others hear that they may say they have heard;
   conscience would not be pacified without some worship: `They come as my
   people use to do, Ezek. xxxiii. 31; that is, according to the fashion
   of the age. Duties by many are used as a sleepy sop to allay the rage
   of conscience.

   The true use of ordinances is to come that we may profit. Usually men
   speed according to their aim and expectation: `Desire the sincere milk
   of the word, that ye may grow thereby, 1 Peter ii. 2. So David
   professeth his aim, Ps. cxix. 11, `Thy word have I hid in my heart,
   that I might not sin against thee., The mind, like the ark, should be
   the chest of the law, that we may know what to do in every case, and
   that truths may be always present with us, as Christians find it a
   great advantage to have truths ready and present, to talk with them
   upon all occasions, Prov. vi. 21, 22. Oh! it is sweet when we and our
   reins can confer together, Ps. xvi. 7.

   If you cannot find present profit in what you hear, consider how it may
   be useful for you to the future. Things I confess are not so acceptable
   when they do not reach the present case; but they have their season,
   and if come to you, you may bless God that ever you were acquainted
   with them: Isa. xlii. 23, `Who will hearken and hear for the time to
   come?, You may be under terrors, and under miseries, and then one of
   these truths will be exceeding refreshing; or you may be liable to such
   or such snares when you come to be engaged in the world, or versed in
   such employments, therefore treasure up every truth of God: provision
   argueth wisdom; it may concern you in time. Jer. x. 11, the prophet
   teacheth them how they should defend their religion in Babylon;
   therefore that sentence is in Chaldee, that he might put words in their
   mouths, against they came to converse with the Chaldeans: `Thus shall
   ye say to them, The gods that made not the heavens and the earth, they
   shall perish from the earth., It is good to provide for Babylon whiles
   we are in Sion, and not to reject truths as not pertinent to our case,
   but to reserve them for future use and profit.

   Obs. 3. From that paralogizome'noi 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 sunte'resis, or a right
   apprehension of the principles of religion; so conscience is a rule:
   there is sunei'desis, 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 kri'sis, or judgment, by which a man applieth to himself those rules
   of Christianity which concern his fact or state. All these acts of
   conscience may be reduced into a syllogism or argument. As for
   instance: he that is wholly carnal hath no interest in Christ; there is
   the first act, knowledge: but I am wholly carnal; there is the second
   act, conscience: therefore I have no interest in Christ; there is the
   third act, judgment. The first act of conscience maketh the
   proposition, the second the assumption, the third the conclusion. Now
   all self-deceit is in one of these; propositions. Sometimes conscience
   is out as a law in the very principles; sometimes as a witness in the
   assumption; some times as a judge it suspendeth and hideth the
   conclusion. Sometimes, I say, it faileth as a law, by making an
   erroneous principle to be the bottom of a strong hope; as here, the
   principle is naught: `They that hear the word shall be saved., At other
   times it erreth in the application of the rule; as 1 John i. 6, `If we
   say that we have fellowship with him, and walk in darkness, we lie, and
   do not the truth;, so 1 John ii. 4. The principle was right, `They that
   have communion with God are happy;, but `We have communion with God,
   that was false, because they walked in darkness. So as a judge it doth
   not pass sentence, but out of self-love forbeareth to judge of the
   quality of the action or state, that the soul may not be affrightened
   with the danger of it. You see the deceit; how shall we help it? I
   answer severally to all these acts and parts of conscience:--

   First, That you may build upon right principles:--(1.) It is good to
   `hide the word in our hearts, and to store the soul with sound
   knowledge, and that will always rise up against vain hopes; as he that
   would get weeds destroyed must plant the ground with contrary seeds.
   When there is much knowledge, your own reins will chasten you; and
   those sound principles will be talking to you, and speaking by way of
   check and denial to your sudden and rash presumptions: `Bind the law to
   thine heart, and when thou wakest it shall talk to thee, Prov. vi. 22.
   (2.) In the witnessing of conscience observe the reason of it, and let
   the principle be always in sight: do not credit a single testimony
   without a clear rule or positive ground. A corrupt conscience usually
   giveth in a bare report, because the grounds are so slender and
   insufficient that they come least in sight; for upon a trial conscience
   would be ashamed of them: as, for instance, this is the report of
   conscience, Sure I am in a good condition: now ask why? and the
   conscience will be ashamed of the paralogism in the text--I hear the
   word, make much of good ministers, &c. And yet this is the secret and
   inward thought of most men, upon which they build all their hopes;
   whereas true grounds are open and clear, and are urged together with
   the report, and so beget a firm and steady confidence in the spirit; as
   1 John ii. 3, `Hereby we are sure we know him, that is, enjoy him, have
   communion with him; for knowing there is knowing him by sense and
   experience. Now whence did this confidence arise? You shall see from an
   open and clear ground: We are sure (saith he) because `We keep his
   commandments, (3.) The grounds upon which conscience goeth should be
   full and positive. There are three sorts of marks laid down in
   scripture: some are only exclusive, others inclusive: and between these
   a middle sort of marks, which I may call positive. For exclusive marks,
   their intent is to deceive i false hope, or to shut out bold
   pretenders, by showing them how far they come short of an interest in
   Christ; and usually they are taken from a necessary common work, as
   hearing the word, praying in secret, attendance upon the ordinances; he
   that doth not these things is certainly none of God's: but in case he
   doth them, he cannot conclude his estate to be gracious. It is the
   paralogism mentioned in the text, to reason from negative marks and the
   common works of Christianity. It is true, all go not so far; therefore
   Athanasius wished utinam omnes essent liypocritae--would to God that
   all were hypocrites, and could undergo the trial of these exclusive
   marks. All are not diligent hearers; but, however, it is not safe to be
   hearers only. But, then, there are other marks which are inclusive,
   which are laid down to show the measures and degrees of grace, and are
   rather intended for comfort than conviction, which, if they are found
   in us, we are safe, and in the state of grace; but if not, we cannot
   conclude a nullity of grace. Thus faith is often described by such
   effects as are proper to the radiancy and eminent degree of it, and
   promises are made to such or such raised operations of other graces.
   The use of these notes is to comfort, or to convince of want of growth.
   But, again, there is a middle sort of marks between both these, which I
   call positive; and they are such as are always and only found in a
   heart truly gracious, because they are such as necessarily infer the
   inhabitation of the Spirit, and are there where grace is at the lowest.
   Such the apostle calleth ta echomena tes soterias, Heb. vi. 9, `Things
   that accompany salvation, or which necessarily have salvation in them,
   the sure symptoms of a blessed estate. He had spoken before of a common
   work, enlightening, and slight tastes and feelings, ver. 4-6. But,
   saith he, `We are persuaded better things of you, and that you have
   those necessary evidences to which salvation is infallibly annexed.
   Now, these must be by great care collected out of the word, that we may
   be sure the foundation and principle is right.

   Secondly, That conscience as a witness may not fail you, take these
   rules:--(1.) Note the natural and first report of it ere art hath
   passed upon it. Sudden and indeliberate checks at the word, or in
   prayer, being the immediate births of conscience, have the less of
   deceit in them. I have observed that the deceitfulness that is in a
   wicked man's heart is not so much in the testimony itself of his
   conscience, as in the many shifts and evasions he useth to avoid the
   sense of it. Every sinner's heart doth reproach and condemn him; but
   all their art is how to choke this testimony, or slight it. You know
   the apostle John referreth the whole decision of all doubts concerning
   our estate to conscience, 1 John iii. 20, 21. For certainly the first
   voice of conscience is genuine and unfeigned; for it being privy to all
   our actions, cannot but give a testimony concerning them; only we elude
   it. And therefore let wicked men pretend what peace they will, their
   consciences witness rightly to them; and were it not for those sleights
   by which they put it off, they might soon discern their estate. The
   apostle saith, they are `all their lifetime subject to bondage, Heb.
   ii. 15. They have a wound and torment within them, which is not always
   felt, but soon awakened, if they were true to themselves. The
   artificial and second report of conscience is deceitful and partial,
   when it hath been flattered or choked with some carnal sophisms and
   principles. But the first and native report, which of a sudden pincheth
   like a stitch in the side, is true and faithful. (2.) Wait upon the
   word. One main use of it is to help conscience in witnessing, and to
   bring us and our hearts acquainted with one another: Heb. iv. 12, `The
   word is quick and powerful, a discerner of the thoughts and intents of
   the heart;, it revealeth all those plots and disguises by which we
   would hide our actions from our own privity and conscience. He saith
   there, it `divideth between soul and spirit., The soul cleaveth to sin,
   and the spirit, or mind, plotteth pretences to hide it; but the word
   discovereth all this self-deceiving sophistry. So 1 Cor. xiv. 25, `The
   secrets of his heart are made manifest:, that is, to himself, by the
   conviction of the word. (3.) Ascite conscience, and call it often into
   the presence of God: 1 Peter iii. 21, `The answer of a good conscience
   towards God., Will it witness thus to the all-seeing God? When Peter's
   sincerity was questioned he appeal eth to Christ's omnisciency: John
   xxi. 17, `Lord, thou knowest all things, and thou knowest that I love
   thee., Can you appeal to God's omnisciency, and assure your hearts
   before him? So 1 John iii. 20, `If our hearts condemn us, God is
   greater than conscience, and knoweth all things., God's omnisciency is
   there mentioned, because that is the solemn attribute to which
   conscience appealeth in all her verdicts, which are the more valid when
   they can be avowed before the God that knoweth all things.

   Thirdly, That conscience may do its office as a judge, you must do
   this:--(1.) When conscience is silent, suspect it; it is naught; we are
   careless, and our heart is grown senseless and stupid with pleasures. A
   dead sea is worse than a raging sea. It is not a calm this, but a
   death. A tender conscience is always witnessing; and therefore, when it
   never saith, What have I done? it is a sign it is seared. There is a
   continual parley between a godly man and his conscience; it is either
   suggesting a duty, or humbling for defects; it is their daily exercise
   to judge themselves. As God after every day's work reviewed it, and
   `saw that it was good, Gen. i, so they review each day, and judge of
   the actions of it. (2.) If conscience do not speak to you, you must
   speak to conscience. David biddeth insolent men, Ps. iv. 4, to `commune
   with their hearts, and be still., Take time to parley, and speak with
   yourselves. The prophet complaineth, Jer. viii. 6, `No man asketh
   himself, What have I done?, There should be a time to ask questions of
   our own souls. (3.) Upon every doubt bring things to some issue and
   certainty. Conscience will sometimes lisp out half a word. Draw it to a
   full conviction. Nothing maketh the work of grace so doubtful and
   litigious as this, that Christians content themselves with
   semi-persuasions, and do not get the case fully cleared one way or
   another. The Spirit delighteth in a full and plenary conviction: John
   xvi. 8, ele'nxei, `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. [142] Now this the Spirit doth, whether it be
   in a state of sin or righteousness. God saith he would deal with his
   people so roundly, `that they might remember, and not open their mouth
   any more for shame, Ezek. xvi. 63; that is, leave them so convinced,
   that they might not have a word to say but `Unclean! unclean!, It is
   good upon every doubt to follow it so close that it may be brought to a
   certain and determinate issue.

   Obs. 4. That men are easily deceived into a good opinion of themselves
   by their bare hearing. We are apt to pitch upon the good that is in any
   action, and not to consider the evil of it: I am a hearer of the word,
   and therefore I am in a good case. Christ's similitude implieth that
   men build upon their hearing, and make it the foundation of their
   hopes, Mat. vii. 24, to the end. Watch over this deceit; such a weighty
   structure should not be raised upon so sandy a foundation. (1.)
   Consider the danger of such a self-deceit: hearing without practice
   draweth the greater judgment upon you. Uriah carried letters to Joab,
   and he thought the contents were for his honour and preferment in the
   army, but it was but the message of his own destruction. We hear many
   sermons, and think to come and urge this to God; but out of those
   sermons will God condemn us. (2.) Consider how far hypocrites may go in
   this matter. They may sever themselves from following errors, and hear
   the word constantly: Luke vi. 47, `Whosoever cometh to me, &c. They may
   approve of the good way, and applaud it: `Blessed is the womb that bare
   thee, and the paps that gave thee suck, &c., Luke xi. 27, 28. They may
   hold out a great deal of glavering and false affection: Luke vi. 46,
   `Why call ye me Lord, Lord, and do not the things which I say?, They
   may be endowed with church gifts of prophecy and miracles, be able to
   talk and discourse savourily of the things of God, do much for the
   edification of others: `Many will say to me in that day, &c., Mat. vii.
   22. They may have a vain persuasion of their faith and interest in
   Christ: they will say, `Lord, Lord, Mat. vii. 21. They may make some
   progress in obedience, abstain from grosser sins, and things publicly
   odious: `Herod did many things, Mark vi.; and Christ saith, `Every tree
   that bringeth not forth good fruit, &c., Mat. vii. 19. There must be
   some thing positive. There may be some external conformity; ay! but
   there is no effectual change made;, the tree is not good, Mat. vii. 18.
   Well, therefore, outward duties with partial reformation will not serve
   the turn. (3.) Consider the easiness of deceit: Jer. xvii. 9, `The
   heart of man is deceitful above all things; who can find it out?, Who
   can trace and unravel the mystery of iniquity that is in the soul?
   Since we lost our uprightness we have many inventions, Eccles. vii. 29,
   shifts and wiles whereby to avoid the stroke of conscience: they are
   called, Prov. xx. 27, `the depths of the belly., Look, as in the belly
   the inwards are folded, and rolled up within one another, so are there
   turnings and crafty devices in the heart of man.

   Ver. 23, 24. For if any be a hearer of the word, and not a doer, he is
   like to a man beholding his natural face in a glass: for he beholdeth
   himself, and goeth his way, and straightway forgetteth what manner of
   man he was.

   Here James amplifieth the former reason, which was taken from the
   vanity and unprofitableness of bare hearing, by a similitude taken from
   a man looking in a glass.

   If any be a hearer of the word and not a doer; that is, contenteth
   himself with bare hearing, or bare knowing the word of God, and doth
   not come away with impulses of zeal, and resolutions of obedience.

   Is like a man:--In the original it is andri`, 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 ane`r
   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 prosopon tes geneseos, `the face of
   his nativity.,--What is intended by that? Some say, the face as God
   made it at its birth, that he may behold God's work in it, and so take
   occasion to condemn painting, and the artificial cerusse and varnish of
   the face; or his natural face, upon which men bestow least care. In
   painting, there is more exactness: or natural face, as importing a
   glance, as a man passeth by a glass, and seeth that he hath the face of
   a man, not exactly surveying the several lineaments. Others think the
   apostle hinteth the thing intended by the similitude--our natural and
   original deformity--represented in the words, and that he complicateth
   and foldeth up the thing signified with the expressions of the
   similitude; but that seemeth forced. I suppose, by `natural face, he
   meaneth his own face, the glass representing the very face which nature
   gave him.

   He goeth his way, and straightway for getteth what manner of man he
   was.--He forgetteth the fashion of his countenance, the spots
   represented therein, and so fitly noteth those weak impressions which
   the discoveries of the word leave upon a careless soul, who, after his
   deformity is represented, is not affected with it so as to be brought
   to repentance.

   The notes are these:--

   Obs. 1. That the word of God is a glass. But what doth it show us? I
   answer--;(1.) God and Christ: 2 Cor. iii. 18, `We all with an open face
   behold as in a glass the glory of the Lord, and are changed into the
   same image from glory to glory., A glass implieth the clear est
   representation that we are capable of here upon earth. I confess a
   glass is sometimes put for a dark vision; as 1 Cor. xiii. 12, `Now we
   see but as in a glass, darkly; but then we shall see face to face.,
   Then we shall see God himself: 1 John iii. 2, `We shall see God as he
   is., But here we have his image and reflection in the word: as
   sometimes the `heart of flesh, is put for an earthly mind, sometimes
   for a tender heart. In opposition to `a heart of stone, the `heart of
   flesh, is taken in a good sense; but, in opposition to pure and sublime
   affections, in a bad sense. So, in opposition to the shadows of the
   law, seeing in a glass importeth a clear discerning; but in opposition
   to `face to face, but a low and weak conception of the essence of God.
   Oh! study the glory of God in the word. Though you cannot exhaust and
   draw out all the divine perfections in your thoughts, yet `your ear may
   receive a little thereof, Job iv. 11. When we want the sun, we do not
   despise a candle. (2.) The word is a glass to show us ourselves; it
   discovereth the hidden things `of the heart, all the deformities of the
   soul: Mark iv. 22, `There is nothing hidden that shall not be made
   manifest., The word discovereth all things. Our sins are the spots
   which the law discovereth; Christ's blood is the water to wash them
   off, and that is discovered in the gospel. [143] The law discovereth
   sins: Rom. vii. 9, `I was alive without the law, but when the
   commandment came, sin revived, and I died., We think ourselves well and
   in a good case, till the law falleth upon the spirit with full
   conviction, and then we see all the spots and freckles of our souls.
   The gospel discovereth how we may do away our sins, and deck and attire
   our souls with the righteousness of Jesus Christ.

   Use. It ministereth a meditation to you. When you are at your glass,
   consider the word of God is a glass: I must look after the estate and
   complexion of my soul. Take but a part of the law and exercise yourself
   with it every day, and you will soon see the deformity of your own
   spirit: do not look in a flattering glass. We love a picture that is
   like us, rather than that which is flourished and varnished with more
   art.

   Obs. 2. That the knowledge of formal professors is but slight and
   glancing: like a man beholding his face in a glass, or like the glaring
   of a sunbeam upon a wave, it rusheth into the thoughts, and it is gone.
   The beast under the law that did not chew the cud was unclean. There is
   much in meditation and a constant light. Some men, if they should be
   considerate, would undo all their false hopes; therefore, usually,
   carnal men's thoughts are but slight and trivial; they know things, but
   are loath to let their thoughts pause upon them: Luke ii. 5 it is said,
   `Mary pondered all these sayings., A slippery, vain, inconsistent mind
   will be hardly held to truths. When we apprehend a thing, curiosity
   being satisfied, we begin to loathe it; and, therefore, it is an hard
   matter to agitate the thoughts again to that point to which they have
   once arrived; the first apprehension doth, as it were, deflower it.

   Obs. 3. Vain men go from the ordinances just as they came to them: he
   beholdeth, and goeth away. Like the beasts in Noah's ark, they went in
   unclean, and came out unclean. So many come unhumbled and unmortified,
   and so they go away. Oh! let it never be said of you.

   Obs. 4. Slight apprehensions make a very weak impression: things work
   when the thoughts are serious and ponderous: musing maketh the fire
   burn, Ps. xxxix. 3. When God's arrows stick fast, they make us roar to
   the purpose, Job vi. 4. And David, when he would express his deep
   affection, he saith, Ps. li. 3, `My sin is ever before me:, it would
   not out of his thoughts. Well, then, a weak impression is an argument
   of a slight apprehension: thoughts always follow affection. They that
   `heal their wounds slightly, Jer. vi. 14, show that they were never
   soundly touched and pricked at heart. Men thoroughly affected say--I
   shall remember such a sermon all my life time. David saith, Ps. cxix.
   93, `I will never forget thy precepts; for by them thou hast quickened
   me., Others let good things slip, because they never felt the power of
   them.

   Ver. 25. But whoso looketh into the perfect law of liberty, and
   continueth therein, he being not a forgetful hearer, but a doer of the
   work, this man shall be blessed in his deed.

   In this verse you have the third reason why they should hear the word
   so as to practise it. The first was, they would but deceive themselves,
   and go away with a vain mistake. The next, that bare hearing would be
   of little benefit; no more than for a man to glance his eye upon a
   glass, and to have a slight view of his countenance. And now, because
   due and right hearing will end in blessedness. This verse is full of
   matter. I shall drop it out as the order of the words yieldeth it.

   But whoso looketh, ho de parakupsas: a metaphor taken from those that
   do not only glance upon a thing, but bend their body towards it, that
   they may pierce it with their eyes, and narrowly pry into it. The same
   word is used for the stooping down of the disciples to look into
   Christ's sepulchre, Luke xxiv. 12, and John xx. 4, 5, and that narrow
   search which the angels use to find out the mysteries of salvation: 1
   Peter i. 12, `Which things the angels desire to look into;, where there
   is a plain allusion to the cherubim whose faces were bowed down towards
   the ark, as desirous to see the mysteries therein contained. The word
   implieth three things:--(1.) Deepness of meditation. He doth not glance
   upon, but `look into the perfect law of liberty., (2.) Diligence of
   inquiry; they do not content themselves with what is offered to their
   first thoughts, but accurately pry into the mind of God revealed in the
   word. (3.) Liveliness of impression: they do so look upon it as to find
   the virtue of it in their hearts: 2 Cor. iii. 18, `We, with open face
   beholding the glory of the Lord as in a glass, are changed into the
   same image from glory to glory., Such a gaze as bringeth the glory of
   the Lord into our hearts, as Moses, face shone by talking with God; and
   we, by conversing with the word, carry away the beauty and glory of it
   in our spirits.

   Into the perfect law.--Some understand the moral law, in opposition to
   the ceremonial, as not being clear and full, and not able to justify,
   though men rested in the observances of it; and not perfect, because
   not durable, and was not to remain for ever. Thus Heb. vii. 19, `The
   law made nothing perfect, but only the bringing in of a better hope., A
   man could not be sanctified, justified, saved, without Christ, by the
   dispensation of Moses. So Heb. ix. 9, `That service could not make the
   comer thereunto perfect, as appertaining to the conscience., The soul
   could find no ease and rest in it without looking to Christ. But though
   this sense be probable, yet I rather understand the whole doctrine and
   word of God, and chiefly the gospel. The will of God in scripture is
   called a law. So a godly man is said to `meditate on the law day and
   night, Ps. i.; and `thy law do I love, Ps. cxix., where by law is
   understood the whole word; and the gospel is called no'mos pi'steos,
   `the law of faith., Rom. iii. 27. Now this law is said to be perfect,
   because it is so formally in itself, and they that look into it will
   see that there needeth no other word to make the man of God perfect.

   Of liberty.--It is so called, partly because of the clearness of
   revelation: it is the counsel of God to his friends; or, saith
   Piscator, because it spareth none, but dealeth with all freely, without
   respect of persons, though they be higher, richer, stronger than
   others; but rather because it calleth us into a state of freedom. See
   other reasons in the notes.

   And continueth therein; that is, persevereth in the study of this holy
   doctrine, and remaineth in the knowledge, belief, and obedience of it.

   He being not a forgetful hearer, akroates tes epilesmones, `a hearer of
   oblivion, a Hebraism; and he useth this term to answer the former
   similitude of a man's forgetting his natural face.

   But a doer of the work; that is, laboureth to refer and bring all
   things to practice. He is said to be a doer that studieth to do, though
   his hand doth not reach to the perfectness of the work; that is,
   mindful of the business cut out to him in the word.

   He shall be blessed in his deed; that is, so behaving himself, or so
   doing; or, as some more generally, he shall be blessed in all his ways,
   whatsoever he doth shall be prosperous and happy. For they conceive it
   to be an allusion to the words of the 1st Psalm, ver. 3, `Whatsoever he
   shall do shall prosper: `for the psalmist speaketh there of doing the
   law, and meditating in the law, as James speaketh here of looking into
   the law of liberty, and walking in it. But here the Papists come upon
   us, and say--Lo! here is a clear place that we are blessed for our
   deeds. But I answer--It is good to mark the distinctness of scripture
   phrase: the apostle doth not say for, but in his deed. It is an
   argument or evidence of our blessedness, though not the ground of it;
   the way, though not the cause.

   The points are these:--

   Obs. 1. From that he looketh. That we should with all seriousness and
   earnestness apply ourselves to the knowledge of the gospel. There
   should be deep meditation and diligent inquiry. Your first duty,
   Christians, is to admit the word into your serious thoughts: Ps. i. 2,
   `He meditateth in the law day and night., We should always be chewing
   and sucking out the sweetness of this cud: Ps. xlv. 1, `My heart
   inditeth a good matter., The word in the original signifieth baketh or
   frieth; it is an allusion to the mincah, or meat-offering, that was
   baked and fried in a pan. Truths are concocted and ripened by
   meditation. And then there must be diligent inquiry, that we may not
   content ourselves with the surface of truth, but get into the bowels of
   it: 1 Peter i. 10, `Of which salvation the prophets have inquired
   diligently., Though they had a more immediate assistance of the Spirit,
   yet they would more accurately look into the depths and mysteries of
   the gospel, and consider their own prophecies: Prov. ii. 4, `Search for
   wisdom as for hidden treasures., Jewels do not lie upon the surface;
   you must get into the caverns and dark receptacles of the earth for
   them. No more do truths lie in the surface or outside of an expression.
   The beauty and glory of the scriptures is within, and must be fetched
   out with much study and prayer. A glance cannot discover the worth of
   anything to us. He that doth but cast his eye upon a piece of
   embroidery, doth not discern the curiousness and the art of it. So to
   know Christ in the bulk doth not work half so kindly with us as when we
   search out the breadth, and the depth, and the length, the exact
   dimensions of his love to us.

   Obs. 2. The gospel is a law. It is often invested with this title and
   appellation: Rom. viii. 2, `The law of the Spirit of the life of Jesus
   Christ hath made us free from the law of sin and death., The covenant
   of works is there called `the law of sin and death, because the use of
   it to man fallen is to convince of sin, and to oblige and bind over to
   death. But the gospel, or covenant of grace, is called the law of the
   Spirit of the life of Christ, because the intent of it is, by faith, to
   plant us into Christ, whose life we are enabled to live by the Spirit;
   and it is called `the law of this life, because everything that
   concurreth in the right constitution and making of a law is found in
   the gospel:--As (1.) Equity, without which a law is but tyranny. All
   the precepts of the gospel are just and equal, most proportionate to
   the dignity of man's nature: it is holy, good, and comfortable. (2.)
   There is promulgation, which is the life and form of the law, and
   without which it were but a private snare to catch men and entrap them.
   Now it is `proclaimed to the captives, Isa. lxi. 1; it must be
   `preached to every creature, Mark xvi. (3.) The author, without which
   it were sedition--God, who can prescribe to the creature. (4.) The end,
   public good, without which a law were tyrannous exaction; and the end
   is the salvation of our souls. Well, then, look upon the gospel as a
   law and rule, according to which--;(1st.) Your lives must be conformed:
   `Peace on them that walk according to this rule, Gal. vi. 16; that is,
   the directions of the gospel. (2d.) All controversies and doctrines
   must be decided: `To the law and the testimony; if they speak not
   according to this rule, it is because there is no light in them, Isa.
   viii. 20. (3d.) Your estates must be judged: `God will judge the
   secrets of all men, according to my gospel., Rom. ii. 16. The whole
   word carrieth the face of a law, according to which you shall be
   judged; nay, the gospel itself is a law, partly as it is a rule, partly
   because of the commanding prevailing power it hath over the heart. So
   it is `the law of the Spirit of life;, so that they that are in Christ
   are not without a law, not a'nomoi, but e'nnomoi. So the apostle, 1
   Cor. ix. 21, `I am not without the law, but under the law to Christ;,
   that is, under the rule and direction of the moral law, as adopted and
   taken in as a part of the gospel by Christ.

   Obs. 3. The word of God is a perfect law. So it is in divers respects.
   (1.) Because it maketh perfect. The nearer we come to the word, the
   greater is the perfection and accomplishment of our spirits. The
   goodness and excellency of the creature lieth in the nearest conformity
   to God's will. (2.) It directeth us to the greatest perfection, to God
   blessed for ever, to the righteousness of Christ, to perfect communion
   with God in glory. (3.) It concerneth the whole man, and hath a force
   upon the conscience: men go no further than outward obedience; but `the
   law of the Lord is perfect, converting the soul, Ps. xix. 7. `It is not
   a lame, defective rule; besides outward observances, there is some what
   for the soul. (4.) It is a perfect law, because of the invariable tenor
   of it; it needeth not to be changed, but is always like itself: as we
   say, that is a perfect rule that needeth no amendment. (5.) It is pure,
   and free from error. There are no laws of men but there are some
   blemish in them. Of old, wickedness was enacted by a law [144]
   --adultery: by a law of the Syrians, the virgins were to prostitute
   themselves before marriage. So in the laws of every country there are
   some marks of human error and frailty; but, Ps. cxix. 140, `Thy word is
   pure, therefore thy servant loveth it., (6.) Because it is a sufficient
   rule. Christ hath been `faithful in all his house, in all the
   appointments of it. Whatever is necessary for knowledge, for regulating
   of life and worship, for confirmation of true doctrines, for
   confutation of false, it is all in the word: 2 Tim. iii. 17, `That the
   man of God may be perfectly furnished unto every good work., Well,
   then--;(1.) Prize the word. We love what is perfect. (2.) Suffer
   nothing to be added to it: Deut. iv., `Ye shall not add to the word
   which I command you., So the whole Bible is concluded: Rev. xxii. 18,
   `If any one add to these things, God shall add to him the plagues that
   are written in this book., It will be a sad adding that incurreth these
   plagues. The plagues written in that book were those dreadful judgments
   that should be executed upon Antichrist and his adherents; they are
   most for adding, coining new doctrines of faith, piecing up the word
   with their own inventions. And, indeed, as they add, by obtruding upon
   the world the traditions and usages of men, so others add by imposing
   upon men's reverence their own inventions and imaginations. They cry up
   their fancies without the word, and private illuminations. God would
   not leave the world at so great an uncertainty. Others urge the
   commands of men. Certainly God never intended that the souls of his
   people should be left as a prey to the present power.

   Obs. 4. That the gospel, or word of God, is a `law of liberty., As it
   is a perfect, so it is a free law. So it is in divers respects. (1.)
   Because it teacheth the way to true liberty, and freedom from sin,
   wrath, death. Naturally we are under the law of sin and death,
   entangled with the yoke of our own corruptions, and bound over to
   eternal misery; but the gospel is a doctrine of liberty and
   deliverance: John viii. 36, `If the Son shall make you free, you shall
   be free indeed., There is no state so free as that which we enjoy by
   the gospel. (2.) The bond of obedience that is laid upon us is indeed
   and in truth a perfect freedom. For,--

   1. The matter itself of our obedience is freedom.

   2. We do it upon free principles.

   3. We have the help of a free Spirit.

   4. We do it in a state of freedom.

   1. The matter is freedom. Duty is the greatest liberty, and sin the
   greatest bondage. You cannot have a worse restraint than to be left to
   `walk in the ways of your own hearts., The sinning angels are said to
   be `kept in chains of darkness, Jude 6. A wicked man is in bondage here
   and hereafter; now in snares, then in chains; here 1 taken captive by
   Satan at his will, and pleasure, 2 Tim. ii. 26, and hereafter bound up
   with Satan in chains of darkness. Sin itself is a bondage, and hell a
   prison, 1 Peter iii. 19. Were there nothing in sin but the present
   slavery, it is enough to dissuade us. Who would be a vassal to his own
   lusts? at the command of pride, and every unclean motion? But, alas!
   the present thraldom is nothing to what is future. The condition of a
   sinner for the present is servile, but hereafter woful and dreadful.
   Satan's work is drudgery, and his reward is death, How can we remain in
   such an estate with any pleasure? From the beginning to the end it is
   but a miserable servility. Why should we account Christ's service a
   burthen, when it is the most happy liberty and freedom? The world is
   all for `casting aside the cords, for breaking these bonds, Ps. ii. 3.
   Which would you have? the cords of duty or the chains of darkness? We
   cannot endure the restraints of the word, or the severe, grave precepts
   of Christianity; we look upon them as an infringement of our carnal
   ease and liberty. Oh! consider these are not gyves, but ornaments: Ps.
   cxix. 45, `I shall walk at liberty, for I seek thy precepts;,
   beddachah, `at large., That is the only free life that is spent in
   loving, enjoying, and praising God. Oh! do not count it, then, to be
   the only free and pleasant life to know nothing, to care for nothing,
   in matters of religion. Who would dote upon his shackles, and think
   gyves a liberty? Peter ii. 19, `While they promise themselves liberty,
   they themselves are the servants of corruption; for of whom a man is
   overcome, of the same is he brought into bondage., The apostle alludeth
   to the law of nations, by which it is lawful to make slaves of those
   that are over come and taken in war. Now those that preach carnal
   doctrine, and tell men they may live as they list, they help on the
   victory of sin, and so bring men into a vassalage and servitude to
   their own lusts. So Rom. vi. 20, `When ye were servants of sin, ye were
   free from righteousness., You would expatiate, and run out at large,
   and you thought this was a freedom; but all the while you were
   servants, and servants to the basest master, your own sin. It was Ham's
   curse to be a servant of servants. It is a goodly preferment, is it
   not, to be Satan's vassal, lust's slave? I remember Austin saith of
   Home, that she was the great mistress of the world, and the drudge of
   sin. [145] And Chrysostom saith, that Joseph was the freeman, and his
   mistress was the servant, when she obeyed her lusts. [146]

   2. We do it upon free principles. Whatever we do, we do it as `the
   Lord's freemen, 1 Cor. vii. 22, upon principles of love and
   thankfulness. God might rule us `with a rod of iron, but he urgeth the
   soul with `constraints of love., In one place, `I beseech you by the
   mercies of God, &c., Rom. xii. 1; in another, `Grace teacheth us, &c.,
   Titus ii. 12. The motives of the gospel are mercy and grace; and the
   obedience of the gospel is an obedience performed out of gratitude or
   thankfulness.

   3. We have the assistance of a free Spirit, that disentangleth our
   souls, and helpeth us in the work of obedience. David prayeth, `Uphold
   me by thy free Spirit, Ps. li. 12. A free Spirit, because he maketh us
   free, helpeth us to serve God willingly and freely. There is spirit and
   life in the commandment, somewhat besides a dead letter, and that
   maketh it a `perfect law of liberty., Of old, there was light in the
   commandment to guide their feet, but not fire to burn up their lusts;
   there was no help to fulfil it: the light was directive, but not
   persuasive.

   4. We do it in a free state, in an estate of sonship, and well
   pleasing: Rom. viii. 15, `Ye have not received the spirit of bondage
   again unto fear; but a spirit of adoption, whereby we cry, Abba,
   Father., When a man is under a covenant of works, the testimony of his
   conscience is suitable to his estate; and therefore in his natural
   condition his spirit is servile, and all that he doth he doth as a
   servant: but when he is regenerated, and claimeth by another tenure,
   that of grace, the dispositions of his spirit are more filial and
   child-like; he acteth as a son, with an ingenuous liberty and
   confidence. Adam himself in innocency, because under a covenant of
   works, was but as an honourable servant: Gal. iv. 31 , `We are not
   children of the bond woman, but of the free., The new covenant giveth
   us another kind of estate and spirit. So Luke i. 74, `Being delivered
   out of the hands of our enemies, we serve him without fear;, that is,
   without such a scrupulous awe and bondage, as otherwise would remain
   upon the soul.

   Use. Well, then, consider whether you be under a law of liberty, yea or
   no. To this end--;(1.) Ask your souls, which is a bondage to you, sin
   or duty? When you do complain of the yoke, what is grievous to you, the
   commandment or the transgression? Do you `delight in the law of the
   Lord in the inward man?, Only corruption that hangeth on so fast is a
   sad burthen. The carnal heart hath a spite at the law, Rom. viii. 7,
   not its own lusts. (2.) When you do duty, what is the weight that
   poiseth your spirits to it? Your warrant is the command; but your poise
   and weight should be love. [147] (3.) What is your strength for
   duty--reason or the assistance of the free Spirit? He that cometh in
   his own name usually standeth upon his own bottom. When our dependence
   is on Christ, our tendency is to him. (4.) Would you have the work
   accepted for its own sake, or your persons accepted for Christ's sake?
   It is an ill sign when a man's thoughts run more upon the property and
   quality of the work than upon the propriety and interest of his person.
   In the law of liberty or covenant of grace, God's acceptance beginneth
   with the person; and though there be weak services, much deadness,
   coldness, dulness, yet it is accepted, because it is done in a free
   state. Works can never be so vile as our person was when we first found
   favour with God. If it be thus with you, you have cause to bless God
   for your freedom, to consider what you shall render again. Requite God
   you cannot till you pay back as much as he gave you. [148] He hath
   given his Son to free you, and you should give up yourselves.

   Obs. 5. From that and abideth therein. This commendeth our knowledge of
   and affection to the word, to continue in it. Hypocrites have a taste;
   some men's hearts burn under the ordinances, but all is lost and
   drowned in the world again: John viii. 31, `If ye continue in the word,
   then are ye my disciples indeed., There may be good flashes for the
   present, but Christ saith, `If ye continue, if ye ripen them to good
   affections. So 2 John 9, `Whosoever transgresseth, and abideth not in
   the doctrine of Christ, hath not God; but he that abideth in the
   doctrine of Christ, he hath both the Father and the Son., He that hath
   not God hath lost himself; and he that hath God hath all things: now so
   great a privilege is promised to perseverance. The corrupt angels lost
   their glory when they left their love to the truth. Their sin is thus
   expressed--they `abode not in the truth, John viii. 44. Now to this
   abiding in the word two things are opposite:--(1.) Apostasy, when we go
   off from our former profession and zeal for God; a sad case! 2 Peter
   ii. 21, `Better they had never known the holy commandment than to go
   back from the knowledge of it after it was once delivered to them., The
   less law the less transgression; apostates sin against more conviction:
   Ps. cxix. 118, `Thou hast trodden down them that err from thy statutes:
   God treadeth them under feet as unsavoury salt, [149] because they have
   lost their smartness and savour. (2.) There is eterodidaskali'a, other
   gospelling: Gal. i. 6, `Soon turned to another gospel., So 1 Tim. i. 3,
   `Charge them that they teach no other doctrine., Men would have
   something new and strange, which is usually the ground of heresy. So 1
   Tim. vi. 3, `If any teach otherwise, and consent not to wholesome
   words, even the words of our Lord Jesus Christ, he is proud, knowing
   nothing., This desire to differ, and hear another gospel, is very
   dangerous; new ways affected are the high way to an old error.

   Well, then, if we must abide in the word, then--;(1.) Be sure to
   cherish good motions if they come upon your hearts: you are to abide
   therein: though the Spirit break in upon the soul of a sudden, let it
   not go so. Usually our religious pangs are but like a sudden flash of
   lightning into a dark place. (2.) Be careful to observe the first
   decays and languishments of your spirits, that you may `strengthen the
   things that are ready to die, Rev. iii. 2. If the candle of the Lord
   doth not shine as it was wont to do, complain of the first dimness and
   decay.

   Obs. 6. From that being not a forgetful hearer. That hearers must take
   heed that they do not forget the good things dispensed to them. Helps
   to memory are these:--(1.) Attention; men remember what they heed and
   regard: Prov. iv. 21, `Attend to my sayings; keep them in the midst of
   thine heart;, that is, in such a place where nothing can come to take
   them away. Where there is attention, there will be retention: the
   memory is the chest and ark of divine truths, and a man should see them
   carefully locked up: Isa. xlii. 23, `Who will hearken and hear for the
   time to come?, Hearkening noteth reverence and seriousness; as it is
   said, Isa. xxxii. 3, `The ears of them that hear shall hearken., Now
   reverence in the admission of the word helpeth us in the keeping of it:
   truths are lost by slight hearing. (2.) Affection, that is a great
   friend to memory; men remember what they care for: an old man will not
   forget where he laid his bag of gold: delight and love are always
   renewing and reviving the object upon our thoughts, Ps. cxix. David
   often asserteth his delight in the law, and therefore it was always in
   his thoughts: ver. 97, `Oh how love I thy law! it is my meditation all
   the day, (3.) Application and appropriation of truths; we will remember
   that which concerneth ourselves: in a public edict, a man will be sure
   to carry away that which is proper to his case and tenure: Job v. 27,
   `Hear this, and know it for thy good;, there he spake to me; this I
   must remember for ray comfort. So Prov. ix. 12, `Be wise for thyself;,
   this is for your souls, and concerneth you nearly. (4.) Meditation, and
   holy care to cover the word, that it be not snatched from us by vain
   thoughts; that the fowls of the air do not peck up the good seed, Mat.
   xiii. 4. You should often revolve and revive it upon the thoughts: as
   an apple, when it is tossed in the hand, leaveth the odour and smell of
   it behind when it is gone: Luke ii. 19, `Mary kept these sayings, and
   pondered them in her heart;, she kept them, because she pondered them.
   (5.) Observation of the accomplishment of truths: you will remember
   things spoken long since, when you see them verified: John ii. 19,
   `Then they remembered that it was written, The zeal of thine house hath
   eaten me up., Such occasions observed will make old truths come to mind
   afresh. So ver. 22, `Then they remembered he had spoken `of destroying
   the temple in three days. So God saith, Hosea vii. 12, `I will chastise
   them, as their congregation hath heard., When the prophets are dead and
   gone, they may remember they were taught such things along time since.
   (6.) Practise what thou nearest: you will remember the good you get by
   it: `I will remember thy precepts, for by them thou hast quickened me,
   Ps. cxix. 93. Christians can discourse of the circumstances of that
   sermon by which they have received profit. (7.) Commit it to the
   Spirit's keeping and charge: John xiv. 26, The Comforter, anamne'sei
   shall bring things to your remembrance., Christ chargeth the Holy Ghost
   with his own sermons; the disciples, memories were too slippery: and
   truly this is the great advantage which they have that have interest in
   the promise of the Spirit, that truths are brought freshly to mind in
   the very season wherein they do concern them.

   Obs. 7. From that he being not a forgetful hearer, but a doer. Sin
   cometh for want of remembering: forgetful hearers are negligent: Ps.
   ciii. 18, `Them that remember his commandments to do them., A godly man
   hath an affective memory; he remembereth to do. Wicked men are often
   expressed and set out by their bad memories; as Job viii. 13, `They
   forget God;, so Ps. cxix. 139, `Mine enemies have forgotten thy word;,
   that is, they do not practise it; yea, the sins of God's people are
   usually sins of forgetfulness and incogitancy; as Peter would never
   have been so bold and daring upon the danger, and done what he did, if
   he had remembered. The text saith, `When he remembered, he wept
   bitterly, Luke xxii. 61. So when they fainted under affliction: Heb.
   xii. 5, `Ye have forgotten the consolation which speaketh to you as
   children., A bad memory is the cause of a great deal of mischief in the
   soul. So for distrust: Mark viii. 18, `Ye see and hear, but do not
   remember;, they did not actually consider the former experience of the
   loaves and fishes, and so distrusted. So for murmuring and impatience:
   David murmured till he `remembered the years of the right hand of the
   Most High, Ps. lxxvii. 10. We find that seasonable truths give a great
   deal of relief and ease to the mind in a temptation: Lam. iii. 21,
   `This I recall to mind, and therefore I have hope;, whereas others are
   troubled with every event of providence, because they do not remember
   the comforts the scripture hath provided in such a case. They that came
   to the sepulchre were troubled about the death and resurrection of
   Christ, because they had forgotten what he had spoken to them in
   Galilee, Luke xxiv. 6, 8. So when the Thessalonians were troubled at
   the growing of errors, and extremely shaken in their confidence, Paul
   saith, 2 Thes. ii. 5, `Remember ye not how I spake of those things?, It
   is very observable that in many places of scripture all duty is
   expressed by this word remember, as if it did necessarily imply
   suitable actions and affections; so Exod. xx. 8, `Remember the
   sabbath-day;, as if, then, they must needs sanctify it: so Eccles. xii.
   1, `Remember thy Creator;, it is put for all that reverence, duty, and
   worship which we owe to God. In other places the link between memory
   and duty is plainly asserted: Num. xv. 40, `That ye may remember to do
   all my commandments:, a seasonable recalling of truths doth much. You
   see, out of all this, that we should not only get knowledge, but
   remembrance; that we should not only faithfully lay up truths, but
   seasonably lay them out; it is a great skill to do so, and we had need
   call in the help of the Spirit. There are some truths that are of a
   general use and benefit; others that serve for some cases and seasons.
   In the general, hide the whole word in your heart, that ye may have a
   fresh truth to check sin in every temptation, Ps. cxix. 11. So lay up
   the mercies of God that you may be thankful; forget not all his
   benefits, Ps. ciii. 2; your sins, that you may be humble: Deut. ix. 7,
   `Remember and forget not how thou provokedst the Lord thy God in the
   wilderness;, so remarkable experiences, `the years of God's right hand,
   that you may be confident. Labour thus to get a present ready memory,
   that will urge truths in the season when they do concern us.

   Obs. 8. From that but a doer of the work. The word layeth out work for
   us. It was not ordained only for speculation; it is a rule of duty to
   the creatures. There is the `work of faith, John vi. 29; the `labour of
   love, Heb. vi. 1; and `fruits worthy repentance, Mat. iii. 8. All this
   work is cut out to us in the gospel--faith, love, and new obedience. Do
   not content yourselves, then, with a module of truth. The apostle
   calleth it, Rom. ii. 20, mo'rphosin episte'mes, `a form of knowledge.,
   With a winter sun, that shineth, but warmeth not, let not the tree of
   knowledge deprive you of the tree of life; work the works of God. Faith
   is your work, repentance is your business, and the life of love and
   praise your duty.

   Obs. 9. From that shall be blessed in his deed. There is a blessedness
   annexed to the doing of the work of the word; [150] not for the work's
   sake, but out of the mercy of God. See then that you hear so that you
   come within the compass of the blessing; the blessing is usually
   pronounced at the time of your addresses to God in this worship. See
   that your own interest be clear, that when the minister, in God's name,
   saith, `Blessed is he that heareth the word and keepeth it, you may
   echo again to God, and bless him in your reins, for that he hath bowed
   your heart to the obedience of it.

   Ver. 26. But if any man among you seemeth to be religious, and bridleth
   not his tongue, but deceiveth his own soul, this man's religion is
   vain.

   The apostle having showed the blessedness of those which are doers of
   the word, lest any should seem to challenge a share in it to whom it
   doth not belong, he discovereth who are hearers only, and not doers of
   the word; men that do allow themselves in any known sin; and he
   instanceth in the evils of the tongue.

   Quest. Before I open the words any further, I shall inquire why James
   doth pitch so much weight upon this one particular, it seeming so
   inconsiderable in itself, and it having so little respect to the
   context.

   Ans. The reasons assigned in the answer will afford us so many notes.

   Reas. 1. Because this is a chief part of our respect to our neighbour,
   and true love to God will be manifested by love to our neighbour. They
   do not usually detract from others whom God hath pardoned. He that
   saith, `Thou shalt love God, hath also said, `Thou shalt love thy
   neighbour;, though the object be diverse, yet the ground for obedience
   is the same; therefore the apostles usually bring this argument to
   unmask and discolour hypocritical persuasions; as 1 John ii. 9, `He
   that saith he is in the light, and hateth his brother, is in darkness
   even till now;, so 1 John iii. 17, 18, `If he shut up his bowels from
   his brother, how dwelleth the love of God in him?, How can it be
   imagined that those that are sensible of the love of God should be
   merciless towards others? So 1 John iv. 20, `He that loveth not his
   brother whom he hath seen, how can he love God whom he hath not seen?,
   The good and attractiveness that is in others is an object of the
   senses, and usually they make a strong impression. Well, then, do not
   flatter yourselves with duties of worship, in the neglect of duties of
   commerce.

   Reas. 2. Because of the natural proneness that is in us to offend with
   the tongue: censuring is a pleasing sin, extremely compliant with
   nature. How propense the nature of man is to it I shall show you in the
   third chapter. Speech is the discovery of reason; corruption soon
   runneth out that way. Well, then, watch over it; the more natural
   corruptions are, the more care should we use to suppress them: Ps.
   xxxix. 1, `I will take heed to my ways, that I offend not with my
   tongue., There needeth special caution for that; and as you should
   watch, so you should pray, and desire God to watch over your watching:
   Ps. cxli. 3, `Set a watch before my mouth, keep the door of my lips.,
   The awe of God is a great restraint.

   Reas. 3. Because it was the sin of that age, as appeareth by his
   frequent dissuasives. See ver. 19; so chap. iii. per totum; so chap.
   iv. ver. 11, &c. The note is--It is an ill sign to be carried away with
   the evil of the times. It is a description of wicked men, Eph. ii. 2,
   that they `walked according to the course of this world;, in the
   original, kat' aiona, according to the age, as the manner of the times
   went. So Rom. xii. 2: `Be not conformed to this world;, to aioni touto,
   `to this age;, the meaning is, do not get into the garb of the times.
   So 2 Chron. xvii. 4, `He walked after the trade of Israel., Many do so;
   they walk after the fashion and trade of the country and times wherein
   they live. Oh! consider, this is the sure note of a vain profession.
   Sins, when they grow common, become less odious; and therefore slight
   spirits commit them without remorse.

   Reas. 4. Because it seemeth so small a sin, and having laid aside
   grosser sins, they did the more securely continue in the practice of
   it. They were not adulterers, drunkards; and therefore, flattering
   themselves with a show of holiness, they did the more freely censure
   and detract from others. Note, indulgence in the least sin cannot stand
   with grace. Your `religion is vain, if you do not `refrain your
   tongue., They are miserably mistaken that hope to redeem their souls
   from the guilt of one sin by abstaining from the practice of another.
   Some are precise in small things, that they may be excused for
   nonobservance of `the weightier things of the law;, as the stomach,
   when it cannot digest solid food, naturally desireth to fill itself
   with water, or such light stuff as breedeth nought but wind. The
   Pharisees `tithed mint and cummin, &c. Others avoid grosser sins, and
   hope that it is an excuse for other corruptions that are not so odious.
   We all plead, `Is it not a little one, and my soul shall live?,

   Reas. 5. Because this is usually the hypocrite's sin. Hypocrites, of
   all others, are least able to bridle their tongue; and they that seem
   to be religious, are most free in censuring; partly because, being
   acquainted with the guilt of their own spirits, they are most apt to
   suspect others. Nazianzen saith of his father, ou'te ti` ton poneron
   auto`s parade'che--he being of an innocent and candid soul, was less
   apt to think evil of others; and he giveth this reason, bradu` ga`r eis
   upo'noian kakou, to` pro`s kaki'an duski'neton--goodness is least
   suspicious, and plain hearts think all like themselves. Partly because
   they use to be much abroad that are so little at home. Censuring is a
   trick of the devil, to take off the care from their own hearts; and
   therefore, to excuse indignation against their own sins, their zeal is
   passionate in declaiming against the sins of others. Gracious hearts
   reflect most upon themselves; they do not seek what to reprove in
   others, but what to lament in themselves. Partly because they are not
   so meek and gentle as true Christians. When a man is sensible of his
   own failings, he is very tender in reflecting upon the weaknesses of
   others: Gal. vi. 1, `Ye which are spiritual, restore him with
   meekness., They which are most spiritual are most tender to set a
   fallen Christian in joint again, katarti'zete. Partly because an
   hypocrite is a proud person: he would have every one to be his own
   foil, and therefore he blemisheth others. Diotrephes would be prating
   against John, because he `loved the preeminence, 3 John 9, 10. Partly
   because hypocrites are best at their tongue, and therefore cannot
   bridle it. When men make religion a talk, their way is to blemish
   others; it is a piece of their religion. The Lord give you to discern
   into your own souls, whether these dispositions be in you or no.

   Reas. 6. Because there is such a quick intercourse between the tongue
   and the heart, that the tongue is the best discovery of it; and
   therefore, saith the apostle, is `their religion vain, if they `cannot
   bridle their tongues., Seneca said, that the speech is the express
   image of the heart; and a greater than he said, `Out of the abundance
   of the heart the mouth speaketh., The quality of many men's religion
   may be discerned by the intemperateness of their language; words are
   but the excrements and overflow of their wickedness. A man may soon
   discern of what religion they are, saith Pareus of the Jesuits, qui
   theologiam in caninam maledicentiam transferunt--that, like angry curs,
   cannot pass by one another without snarling.

   These reasons being premised, the opening of the verse will be the more
   easy.

   If any man seemeth to be religious.--To himself or others, by the
   practice of some few things by worship, and some duties of the first
   table.

   And bridleth not his tongue; that is, doth not abstain from the evils
   of the tongue, such as railing, reviling, censuring, and detraction,
   which latter, I suppose, is chiefly intended.

   But deceiveth his own soul.--It may be understood two ways:--(1.)
   Though he detract from others, yet he hath too good an opinion of
   himself. Self-love is the ground of hypocrisy; they do not search
   themselves, suspect themselves. Judas said last, `Master, is it I?,
   They are too equal to themselves, though too severe to others. (2.) The
   other sense may be, he cometh at length to flatter himself, to deceive
   his own soul, as well as to seem to others.

   This man's religion is vain; that is, either he maketh his graces and
   the good things that are in him to be vain and unprofitable, or rather,
   his religion is pretended to no purpose.

   Obs. 1. Besides what I have observed already from hence, you may
   collect from that seemeth to be religious, there may be religion only
   in pretence and seeming. So 1 Cor. viii. 2, `If any man among you
   thinketh he knoweth anything;, that is, pleaseth, flattereth himself in
   the conceit of his knowledge. So Gal. vi. 3, `If any man think himself
   to be something, when he is nothing;, that proudly overweeneth his own
   worth. Well, then, rest not in a `form of godliness, 2 Tim. iii. 5, or
   in a `form of knowledge, Rom. ii. 20; in a naked speculation, or in a
   varnished profession. These things may carry a fair show and semblance
   in the world, but are of no account before God. Still put yourselves to
   this question, Am I yet beyond a hypocrite? Be what you would seem to
   be. [151]

   Obs. 2. From that bridleth not his tongue. That it is a great part of
   religion to bridle the tongue. There are several evils that must be
   restrained--lying, swearing, cursing, railing, ribaldry. I shall speak
   of these five:--(1.) Lying. Beware of that, with all the kinds,
   equivocation and dissimulation. Truth is the ground of commerce. It is
   a sin destructive to the good of mankind. The devil, that is, the
   accuser, he is called the liar too. Oh! do not cry up a report of
   others, till you have sifted it. `Report, say they, and we will report
   it, Jer. xx. 10; that is, bring us anything, and we will blaze it; and
   so a little water is evaporated into a great deal of steam and smoke.
   Crassa negligentia dolus est, say the civilians--if you do not try it,
   you are guilty. (2.) Cursing. There is corruption at the heart when the
   tongue is so blistered. It is observable that when God would have the
   curses pronounced upon Mount Ebal, he employed the servile tribes about
   it, only Reuben was amongst them, that prostituted his father's bed.
   There is seldom any blessing for them that use themselves to curses.
   (3.) Swearing. It is said the righteous `feareth an oath, Eccles. ix.
   2. Not only those false-mouthed oaths, but minced oaths, and vain
   speeches, and peremptory asseverations in the slightest matters. Men
   that lavish away deep asseverations upon every trifle are, if the
   matter be anything more serious, put upon that which should be the last
   reserve, an oath. (4.) Bailing. I take it not only for the gross
   railing, but privy defamations and whisperings to the prejudice of
   others, meddling with other men's matters; as the apostles often speak
   against these, so commending with a but, as the scripture saith of
   Naaman, 2 Kings v. 1, `A great man, an honourable man, a mighty man,
   but he was a leper., They say he is thus and thus, but, &c.; and so
   wound while they pretend to kiss. They make their praise but a preface
   to their reproach, which is but as an archer that draweth back his
   hand, that the arrow may fly with the more force. It was a great praise
   that Jerome gave Asella, Habebat silentium loquens--she was silent when
   she spake; for she spake only of religious and necessary things, not
   meddling with others, persons or fame. (5.) Ribaldry. Filthy `rotten
   communication, Col. iii. 8; sa'pros lo'gos, `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, eutrapeli'a, is a sin with Paul,
   Eph. v. 4.

   Obs. 3. From that but deceiveth himself. Hypocrites come at length to
   deceive themselves. A liar, by repeating his lies, beginneth to believe
   them. Natural conscience is pacified with a show. It is just with God
   to punish deceit with deceit. And as they cozen others, so they deceive
   their own souls; as the carver fell in love with an image of his own
   making, and thought it living. Hypocrisy endeth in hardness and gross
   blindness, and by custom men dote upon that which at first they knew
   was but paint and varnish; as if God would be as easily mocked and
   deceived as men.

   Obs. 4. From that this man's religion is vain. Pretended religion will
   be fruitless: shows are nullities with God. Of all things, a man cannot
   endure that his serious actions shall be in vain and to no purpose; for
   there usually hope is more strong, and therefore the disappointment
   must needs be the more vexatious. This will be no small part of your
   torment in hell, to think that all your profession is come to this. I
   prophesied in Christ's name, in his name I wrought miracles. I
   conferred, repeated, closed with the better side, to my loss and
   disadvantage, and yet am I now in hell. Oh! how sad will such
   discourses be in the place of torment! Oh! consider, the greater rise
   your hope had, the more bruising and crushing will your fall be, as a
   stone that falleth from a high place is broken to powder.

   Ver. 27.--Pure religion and undefiled before God and the Father, is
   this, to visit the fatherless and the widows in their affliction, and
   to keep himself unspotted from the world.

   Here the apostle cometh to the positive part of the trial. As he must
   not do hurt, lest his religion prove vain; so he must do good, that it
   may be found pure and undefiled.

   From the context observe:--

   Obs. Negatives in religion are not enough: he must refrain his tongue,
   and he must visit the fatherless. Our duty should carry proportion with
   the divine grace to us. God's mercies are not only privative but
   positive; he doth not only bring us out of hell, but put us under an
   assurance of glory. It was Absalom's misery to be only acquitted from
   the punishment, but not to see the king's face. God's grace is more
   entirely dispensed; we are taken out of a state of wrath into a state
   of love. God's terms to Abraham were, to be `a shield and an exceeding
   great reward;, to be a protector, and a saviour; and to all the
   faithful, `a sun and a shield, Ps. lxxxiv. 11. A shield against danger,
   and a sun, the cause of all vegetation, life, and blessing. Now we
   should imitate our heavenly Father; we should not rest in a bare
   removal of evil, but be careful of that which is good: there should be
   not only an abstinence from grosser sins, but a care to maintain
   communion with God. The descriptions of the word are negative and
   positive: `Walketh not in the counsel of the ungodly, but walketh in
   the ways of the Lord, Ps. i. 1, 2; so Rom. viii. 1, `Walk not after the
   flesh, but after the spirit., Some are not drunkards, not outwardly
   vicious; but are they godly? Is there any savour and power of religion?
   Are there any motions and feelings of the spiritual life within their
   souls? God, that hateth sin, delighteth in grace; to be less evil, at
   the best, will but procure you a cooler hell. It is vulgarly observed,
   that the Pharisee's religion ran upon nots, Luke xviii. 11. It is not
   enough to live civilly and do no man wrong; there must be grace, and
   the exercise of grace. I observe, that sins trouble the conscience more
   than want of grace, partly because conscience doth not use to smite for
   spiritual defects, and partly because sins work an actual distemper and
   disturbance to reason. Oh! but consider; he that wanteth good works is
   as much hated of God as the outwardly vicious; and the barren tree is
   cut down as well as the poisonous tree--if it bear no fruit as well as
   if it bear ill fruit. It is not enough for a servant that he doth his
   master no hurt; he must do his master's work: in the Gospel, he had not
   misspent his talent, but hid it in a napkin.

   But I come to the words. In the verse he presseth them to works of
   charity, and an holy conversation, that so they might both show
   themselves to be truly religious, and that their profession was that
   pure and immaculate faith which Christian religion propoundeth.

   Pure religion, and undefiled.--He doth not set down what is the whole
   nature of religion, but only some particular testimonies of it.
   Religion also requireth faith and worship, but the truth of these is
   evidenced by charity and an holy life; and, therefore, the
   anti-scripturists of our days grossly pervert this place, and the scope
   of the apostle, when they would make all religion to consist in these
   outward acts; for the apostle is dealing with hypocrites, who pretended
   faith and worship, neglecting charity.

   Before God and the Father is this; that is, before God, who is the
   Father of Christ, and us in him. The like phrase is used in many other
   places: 2 Cor. i. 3, `Blessed be the God and Father of our Lord Jesus
   Christ;, so Eph. i. 3; so Eph. v. 20, `To the God, and the Father, in
   the name of our Lord Jesus Christ:, and he saith, `Before God, that is,
   in his eye, and his esteem. Hypocrites may deceive men, for they see
   only what is without; but God the Father judgeth rightly. And also this
   is mentioned to imply the sincerity of such Christian offices; they
   should be done as in the presence of God.

   To visit.--Under this word by a synecdoche are comprehended all duties
   of love. To visit, is to comfort them in their misery, to relieve them
   in their necessities; and under this one kind of charity are
   comprehended all duties to our neighbour.

   The fatherless and the widows.--These are specified, but others are not
   excluded: there are other objects of charity, as the poor, the sick,
   the captive, the stranger, which are also spoken of in scriptures. But
   the fatherless and widows do most usually want relief, and are most
   liable to neglect and oppression. They are often mentioned elsewhere in
   scripture; as Isa. i. 17, `Judge the fatherless, plead for the widow;,
   so Ps. cxlvi. 9; so Prov. xv. 25, and xxiii. 10.

   In their affliction; that is, in their straits, and when most op
   pressed; and this is added lest men should think their duty performed
   by visiting those amongst the fatherless and widows that are rich and
   wealthy.

   And to keep himself unspotted.--This is coupled with the former duty,
   to show the inseparable connection that should be between charity and
   holiness, and to show that that religion is false which doth not teach
   holiness as well as charity: as Papists sever them, and cry up charity
   as a merit to expiate the defect of holiness.

   From the world.--The world, when it is taken in an ill sense, is
   sometimes put for the men of the world, and sometimes for the lusts of
   the world: 1 John ii. 15, `Whatever is in the world is either the lusts
   of the eyes, the lusts of the flesh, or the pride of life., Now, to
   `keep ourselves unspotted from the world, is to keep ourselves from the
   taint and infection of an evil example, and the prevalency and
   sovereignty of worldly lusts.

   Out of this verse observe:--

   Obs. 1. That it is the glory of religion when it is pure: Ps. xix.,
   `The commandment of the Lord is pure;, no doctrine so holy in itself,
   and maketh such provision for good life. False religions are descried
   by their impurity. God suffereth false worshippers to fall into
   obscenities, that they may draw a just scorn upon themselves, Rom. i.
   Popery is no friend to good life: pardons set at sale make way for
   looseness. The true Christian religion is called `a holy faith, Jude
   20. No faith goeth so high for rewards, nor is so holy for precepts.
   Well, then, an impure life will not suit with a holy faith. Precious
   liquor must be kept in a clean vessel, and `the mystery of the faith,
   held `in a pure conscience, 1 Tim. iii. 9. We never suit with our
   religion more than when the way is undefiled and the heart pure:
   `Blessed are the undefiled in the way, Ps. cxix. 1; and again, `Blessed
   are the pure in heart, Mat. v. 8.

   Obs. 2. That a pure religion should be kept undefiled. A holy life and
   a bounteous heart are ornaments to the gospel. Religion is not adorned
   with ceremonies, but purity and charity. The apostle speaketh of making
   the doctrine of God our Saviour comely, Titus ii. 10. It is with us
   either to credit or to stain our religion: `Wisdom is, or should be,
   `justified of her children, Mat. xi. 19. By the innocency of their
   lives they bring a glory to their way. So also a bountiful man is an
   honour to his profession, whereas a covetous man sullieth it; as the
   apostle saith, Rom. v. 7, `For a righteous man would one scarcely die,
   but for a good man would one even dare to die., A man of a severe
   innocency is hated rather than loved, but a good or bountiful man
   gaineth upon the hearts of others; they would even die for him.

   Obs. 3. A great fruit and token of piety is provision for the
   afflicted. In the 25th of Matthew you see acts of charity fill up the
   bill. Works of mercy do well become them that do expect or have
   received mercy from God; this is to be like God, and we should never
   come to him, or go away from him, but with somewhat of his image in our
   hearts: dissimilitude and disproportion is the ground of dislike. Now
   one of the chief glories in the Godhead is the unweariedness of his
   love and bounty: he visits the fatherless and the widows; so should we:
   the spirit of our religion is forgiving; and therefore the cruel hard
   heart is made by Paul a kind of `denying the faith, 1 Tim. v. 8.

   Obs. 4. Charity singleth out the objects that are most miserable. The
   apostle saith, `the widows and fatherless, and that `in their
   afflictions., That is true bounty when we give to those that are not
   able to make requital: Luke xiv. 12-14, `When thou makest a dinner or
   supper, call not thy brethren, or friends, or rich neighbours, &c. We
   cannot do the least duty for God but we have some self aims. We make
   our giving many times to be a kind of selling, and mind our advantage
   in our charity. Oh! consider, our sweetest influences should fall on
   the lower grounds: to visit the rich widows is but courtesy; to visit
   the poor, and that in their affliction, that is charity.

   Obs. 5. This charity to the poor must be performed as worship, out of
   respect to God. The apostle saith to visit the fatherless is
   threskei'a, worship. A Christian hath a holy art of turning duties of
   the second table into duties of the first; and in respect to man, they
   worship God. So Heb. xiii, 16, `To do good, and to communicate, forget
   not; for with such sacrifice God is well pleased., To do good is a duty
   of the second table; and sacrifice, while it was a part of God's
   worship, a duty of the first. Well, then, alms should be sacrifice; not
   a sin-offering, but a thank-offering to God. This is the difference
   between a Christian and others, he can make commerce worship. In common
   business he acteth upon reasons and principles of religion, and
   whatever he doth to man, he doth it for God's sake, out of love to God,
   fear of God. The world is led by interest, and they by conscience. The
   men of the world are tied one to another, like Samson's foxes by their
   tails, by their mutual intertwisted interests; but they, in all their
   relations, do what they do as in and to the Lord, Eph. v. 22; so Eph.
   vi. 1; so ver. 7, et alibi. Well, then, we must be tender of the end
   and reason of our actions in civil respects: alms is worship and
   sacrifice, and therefore not to be offered to the idol of our own
   credit and esteem, or to be done out of private ends, but in obedience
   to God, and for his glory.

   Obs. 6. From that before God. True religion and profession is rather
   for God's eye than man's. It aimeth at the approbation of God, not
   ostentation before men. David saith, Ps. xviii. 23, `I have been
   upright before thee, and kept myself from my iniquity., That is a fruit
   of true uprightness, to draw all our actions into the presence of God,
   and to do what we do before him. So Ps. xvi. 8, `I have set the Lord
   always before me., In every action he was thinking of the eye of God;
   will this be an action for God's notice and approbation? So Ps. cxix.
   168, `I have kept thy testimonies; for all my ways are before thee., He
   maketh that to be the reason of the integrity of his obedience, `My
   ways are before thee;, under the observance and inspection of God.
   Hypocrites cannot endure such thoughts. The prodigal was for a far
   country, away from his father; and it is said, Job xiii. 16, `A
   hypocrite will not come before him;, that is, be under God's eye and
   sight.

   Obs. 7. From that before God and the Father. We serve God most
   comfortably when we consider him as a Father in Christ. Lord, Lord, is
   not half so sweet as Our Father. Duty in the covenant of grace is far
   more comfortable, not only as we have more help, but because it is done
   in a sweeter relation. We are not servants, but have received the
   adoption of sons. Get an interest in God, that his work may be sweet to
   you. Mercies yield the more sweetness when they come not only from a
   Creator, but a Father; and duties are done with the more confidence
   when we can come into the presence of God, not as servants, but sons. A
   servant may use greater industry and pains than a son, and yet please
   less.

   Obs. 8. The relieving of the afflicted and the unspotted life must go
   together. As the apostle coupleth them, so doth Christ: Mat. v. 7, 8,
   `Blessed are the merciful, for they shall obtain mercy;, and then
   presently, `Blessed are the pure in heart, for they shall see God., A
   man that is charitable and not pure, is better to others than to
   himself. Goodness and righteousness are often coupled in the Old
   Testament: Micah vi. 8; so Dan. iv. 27. It is strange that men should
   so grossly separate what God hath joined. There are some that are `pure
   in their own eyes, but content themselves with a cheap and barren
   profession. Others are vicious and loose, and they are all for acts of
   charity and mercy; and so covetousness lurketh under the veil of
   profession on the one side, and on the other men hope to recompense God
   for the excesses of an ill life by a liberal profusion, as if the
   emptying of the purse were a way to ease the conscience. Well, then,
   let the hand be open and the heart pure. You must `visit the fatherless
   and the widow, and `keep yourselves unspotted from the world.,

   Obs. 9. The world is a dirty, defiling thing. A man can hardly walk
   here but he shall defile his garments. (1.) The very things of the
   world leave a taint upon our spirits. By worldly objects we soon grow
   worldly. It is hard to touch pitch and not to be defiled. We see in
   other things that our minds receive a tincture from those objects with
   which we usually converse. Christ prayeth, John xvii. 15, `I pray not
   that thou shouldst take them out of the world, but keep them from the
   evil of the world., Christ knew what a temptation it is to live here in
   the midst of honours, and pleasures, and profits. It was a happy thing
   that Paul could say, Gal. vi. 14, `I am crucified to the world, and the
   world is crucified to me., The world hated him, and he did not care for
   the world. The world is crucified to many, but they are not crucified
   to it; they follow after a flying shadow. (2.) The lusts of the world,
   they stain the glory and deface the excellency of your natures:
   `Corruption is in the world through lust, 2 Peter i. 4. Your affections
   were made for higher purposes than to be melted out in lusts. To love
   the pleasures of the world, it is as if you should defile your bed with
   a blackamoor, and be so sick of lust as to hug nastiness. and embrace
   the dung, Lam. iv. 5. (3.) The men of the world are sooty, dirty
   creatures. We cannot converse with them but they leave their filthiness
   upon us. The apostle saith, 2 Tim. ii. 21, `If a man purge himself from
   these, he shall be a vessel of honour, sanctified and meet for the
   master's use., From these, that is, from the leprosy of evil examples,
   for the apostle speaketh of those vessels of dishonour that are in the
   great house of God, the world, which a man cannot touch without
   defilement. A man cannot hold any communion with them, but he shall be
   the worse for them. `These are spots in your love-feasts, Jude 12; they
   defile the company.

   Well, then--;(1.) Let us more and more grow weary of the world. A man
   that would always live here is like a scullion that loveth to lie among
   the pots. In those blessed mansions that are above, `there shall in no
   wise enter anything that defileth, neither whatsoever worketh
   abomination, Rev. xxi. 27. There we shall have pure company, and be out
   of the reach and danger of temptations. There are no devils in heaven;
   they were cast out long since, 2 Peter ii. 6, and you are to fill up
   their vacant rooms and places. The devil, when he was not fit for
   heaven, he was cast into the world, a fit place for misery, sin, and
   torment; and now this is the devil's walk. He compasseth the earth to
   and fro. Who would be in love with a place of bondage? with Satan's
   diocese? that odd, dirty corner of the universe, where a man can hardly
   move back or forth, but he shall be defiled? (2.) While we live here,
   let us keep ourselves as unspotted as we can. In a place of snares, we
   should walk with the more care: Rev. iii. 4, `There are a few names
   that have not defiled their garments; they shall walk with me in
   white., There are some, though few, that escape the taint of the world.
   You are kept by the power of God; yet, in some sense, you must keep
   yourselves: you are to `watch, and keep your garments, Rev. xvi. 15.
   You are to act faith upon the victory of Christ, by which `he hath
   overcome the world, 1 John v, 4. You are to commend yourselves to God
   in prayer, that he may keep and `present you faultless before the
   presence of his glory, Jude 24. You are to discourse upon the promises,
   and to work them into your hearts by spiritual reasoning, that you may
   `escape the corruption that is in the world through lust, 2 Peter i. 4,
   and 2 Cor. vii. 1. You are to avoid communion with the lepers of the
   world: we should learn a holy pride, [152] 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.
     __________________________________________________________________

   [24] Eusebius Epiphanius, Gregory Nissen, and others.

   [25] Chrysostom in Heb. xi.

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

   [27] Theoph. in loc.

   [28] `Temno'menon tha'llei kai` to sidero anta'goni'zetai,--Naz. in.
   Orat.

   [29] `Exquisitior quaeque crudelitas vestra illecebra est; magis
   sectae, plures efficimur, quoties metimur a vobis,--&c. Tertul. in
   Apol.

   [30] `Ligabantur, includebantur, caedebantur, torquebantur, urebantur,
   laniabautur, trucidabantur et tamen multiplicabantur.,--Aug. lib. xxii.
   de Civit. Dei, c. 6.

   [31] Philip, the Landgrave of Hesse, being asked how he could endure
   his long and tedious imprisonment, `Professus est se divinas martyrum
   consolationes sensisse.,--Manlius.

   [32] `Magis damnati quam absoluti gaudemus.,--Tertul. in Apol.

   [33] Theod. lib. iv. Haeret. Fabul.

   [34] `Eum nulla adversitas dejicit, quem nulla prosperitas
   corrumpit.,--Greg. Mor.

   [35] `Ignis non est diversus et diversa agit; paleam in cineres vertit;
   auro sordes tollit.,--Aug. in Ps. xxxi.

   [36] `Senecae praedivitis hortos.,--Juvenal.

   [37] `Probatio innocentiae nostrae est iniquitas vestra.,--Tertul. in
   Apol.

   [38] Justin Mart, in Apol. 2, circa finem.

   [39] See Hist. of the Council of Trent, p. 418, 2d edit.

   [40] `Ferendo discimus perferre; solidissima pars est corporis, quam
   frequens usus agitavit.,--Seneca.

   [41] Aug. in lib. de Corrept. et Grat. c. 3.

   [42] `Gubernatoris artem tranquillum mare et obsequens ventus non
   ostendit; adversi aliquid incurrat oportet, quod animum probet.,--Sen.
   ad Marc. c. 5.

   [43] `Non incepisse sed perfecisse virtutis est.,--Aug. ad Frat. in
   Eremo. Ser. 8.

   [44] `Turpe est cedere oneri, et luctari cum officio quod semel
   recepisti; non est vir fortis et strenuus qui laborem fugit, nec
   crescit illi animus ipsa rerum difficultate.,--Seneca.

   [45] Baronius ad annum Christi, 357.

   [46] Non dubitantis est, sed supponentis.

   [47] `Haec beneficii inter duos lex est, alter oblivisci debet dati
   statim, alter accepti nunquam.,--Sen. de Beneficiis.

   [48] `Sapiens ad omnem incursum munitus et intentus, non si paupertas,
   non si ignominia, non si dolor impetum faciant, pedem referet;
   iuterritus et contra illa ibit et inter illa.,--Seneca.

   [49] Clem. Alex. lib. vii. Strom.

   [50] Greg. Naz. Orat. 40, de Baptismo, circa med.

   [51] Empori'an mallon e' cha'rin poiousin.,--Isocrates.

   [52] `Non est sportula quae negotiatur.,--Martial.

   [53] Timeo Danaos, et dona ferentes.

   [54] Grotius in Annot. in Mat. xviii. 19.

   [55] `Sancti ad salutem per omnia exaudiuntur, sed non ad voluntatem,
   ad voluntatem etiam Daemones exauditi sunt, et ad porcos quos
   petiverant ire missi sunt.,--Aug. in Epist. Johan. tract. 6. So also
   (Serm. 53, de Verbis Domini), `Quid prosit medicus novit, non
   aegrotus.,

   [56] `Turbo quidam animos nostros rotat, et involvit fugientes
   petentesque eadem, et nunc in sublime allevatos, nunc in infima allisos
   rapit.,--Seneca de Vita Beata.

   [57] `Non posse praetenditur, non velle in causa est.,--Seneca.

   [58] `To` sta'dion Perikles eit' e'dramen, eit8' eka'theto,
   Oudeis oiden o'los; daimo'nios bradu'tes.,--Graec. Epigram.

   [59] `Gaudium de veritate omnes volunt, multos expertus sum qui velint
   fallere, qui autem falli neminem.,--Aug. lib. x. Confes. cap. 13.

   [60] `Mirum novumque dictu quod patri exhibeatur petitio et filius
   exaudiat, cum exauditio ad eum pertineat cui est porrecta
   petitio.,--Simon de Cassia, lib. xiii. cap. 2.

   [61] `Professus est se habere duas animas in eodem corpore, unam Deo
   dicatam, alteram unicuique illam vellet.,--Callenucius lib. v. Hist.
   Neap.

   [62] 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.

   [63] `'Me'sos ap' amphoteron kakos pa'schei,--Nazar. Orat. 13.

   [64] `Bonus animus nunquam erranti obsequium accommodat.,--Ambros.

   [65] Sen. lib. de Tranquill.

   [66] `Fides quae creditur, et fides qua creditur.,

   [67] `Proai'resis ouk e'stin aduna'ton.,--Arist. Ethic.

   [68] Tertul. in Apol. cap. 39.

   [69] See Spanhemius in his Dubia Evangelica, part iii. dub. 77, largely
   discussing this matter.

   [70] Qu. `leaves,?--ED.

   [71] Tho. Lyra.

   [72] `Agatho`n o'nta diaphero'ntos kai` plou'sion einai diaphero'ntos
   adu'naton.,--Plato.

   [73] `Non possunt in coelum aspicere, quoniam mens eorum in humum
   prona, terraeque defixa est; virtutis autem via non capit magna onera
   portantes.,--Lactant. lib. sept.

   [74] `Servatur pauper Lazarus, sed in sinu Abrahami divitis.,--August.
   in Ps. li.

   [75] `Dantur bonis ne putentur mala, malis ne putentur bona.,--August.

   [76] `Pluit Gehennam e coelo.,--Salvian de Provid.

   [77] `Beatus vir, non mollis vel effoeminatus, sed vir, dictus a
   virtute animi, virore fidei, vigore spei.,--Aquinas in locum.

   [78] Ferus in Mat. in cap. 16. v. 27.

   [79] `Tetra'gonos ane`r.--Arist.,

   [80] Sal. de Gub. Dei, lib. i.

   [81] `Deus nihil coronat nisi dona sua.,--Aug., lib. v. horn. 14.

   [82] `Miserum te judico quod nunquam fuisti miser; transistis sine
   adversario vitam; nemo sciet quid potueris; ne tu quidem ipse; opus est
   ad notitiam sui experimento, quae quisque posset nisi tentando non
   didicit.,--Sen. lib. de Provid., cap. 4.

   [83] `Drimu`s o chei'mon, alla` gluku`s o para'deisos; algeine` e`
   me'nis, edeia e apo'lausis. mikro`n anamei'nomen kai` o ko'lpos emas
   tha'lpsei tou patria'rchou, &c.--Basil ad 40 Martyr.

   [84] `Pericula non respicit martyr, coronas respicit.,--Basil, ubi
   supra.

   [85] `Promittendo se debitorem fecit.,--Aug.

   [86] `Ado'kimos ane`r apei'rastos para` to theo.,--Clem. Rom. lib. ii.
   Const., cap. 8.

   [87] Euseb. Eccles. Hist., lib. ii. cap. 7.

   [88] `Tou`s phoneis tes metanoi'as.,--Epiphan.

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

   [90] `Diabolus tentat; Deus probat.,--Tertul. de Orat.

   [91] `Homo Deum non nisi ex sensu suo metitur, nec de auctoritate ejus
   cogitat, quin eam circumcidat, nec de libertate quin ei fibulam
   impositam velit; Pelagiani omnes nascimur, immo cum supercilio
   pharisaico. Hic character vix delebilis est: Homo sibi obnoxium Deum
   existimat, non se Deo, &c.--Spanhem. de Gratia Universali, in Praef. ad
   Lect.

   [92] Plutarch.

   [93] Arist. Ethic., lib. vii. cap. 6.

   [94] Plut. de Sera Num. Vindict.

   [95] `Diaboli decipientis calliditas, et hominis consentientis
   voluntas.,--Aug. de Peccat. Orig. lib. ii. cap. 37.

   [96] Arist. Eth., lib. vii. cap vi.

   [97] M. T. Cicero in Orat. pro Rege Deiot.

   [98] `Homicidii festinatio est prohibere nasci; etiam conceptum utero
   dum adhuc sanguis in hominem delibatur dissolvere non licet, nec refert
   natura natam quis eripiat animam an nascentem disturbet.,--Tertul. in
   Apol.

   [99] Qu. `Not equal,?--ED.

   [100] Qu. `Will not be,?--ED.

   [101] David a Mauden in Prefat. Comment, in Decalog.

   [102] Tacit. Anual., lib. xv.; Sueton. in Nero, cap. 16.

   [103] See Usser de Britann. Eccl. Primordiis, p. 221.

   [104] Camero de Eccles.

   [105] `Prorsus in Montani partes transivit.,--Pamel. in Vita Tertul.

   [106] Aug. lib. iv. contra Jul.

   [107] Nazianz. in his Christius Patiens.

   [108] Tertul. in lib. de Orat. Dom.

   [109] August. de Civit. Dei, lib. xix. cap. 1.

   [110] `Democritus excaecavit seipsum quod mulieres sine concupiscentiâ
   aspicere non posset, et doleret si non esset potitus: at Christianus
   salvis oculis foeminam videt; animo adversus libidinem caecus
   est.,--Tertul. in Apol., cap. 46.

   [111] `Nesciunt suis parcere qtii nihil simm norunt.,--Ambros.

   [112] From Stancaras, a professor at Königsberg, and afterwards in
   Poland, where he died in 1574.--ED.

   [113] Socrates Scholast., lib. ii., Eccles. Hist., cap. 8.

   [114] Aei gera'sko polla` didasko'menos.--Solon.

   [115] `Plus est in auribus quam in oculis situm, quoniam doctrina et
   sapientia percipi auribus solia potest, oculis soils non
   potest.,--Lactantius.

   [116] Stapyld. in Prompt. Moral, in Dom. 3, Advent.

   [117] Hortatur Magnesianos: `Me` kataphphonein tes eliki'as tou
   episko'pou, ou proi` te`n phainome'nen aphorontas neo'teta alla` proi`
   te`n en Theo phro'nesin.,--Ignat. Epist. ad Maqnes sub initio Epist.

   [118] Tertul. in lib. de Prescript, adversus Haeret.

   [119] `Hapantes e'smen eis to` nouthetein so'phoi, o'tan d' autoi`
   poiomen moroi` ou gigno'skomen.,--Menander.

   [120] Tacitus.

   [121] `Maximum remedium iraedilatio est, ut primus ejus fervor
   relanguescat, et caligo quae premit mentem aut resiliat aut minus densa
   sit; graves habet impetus primo.,--Senec. de Ira, lib. ii. cap. 28, and
   lib. iii. cap. 12.

   [122] Ruff., lib. ii. Hist., cap. 18; Theod., lib. v. Hist., cap. 26.

   [123] Beza in Vitâ Calvini, p. 109.

   [124] `Erat vero ille sicut benevolentiâ praecipuus: ita irâ
   fervidus.,--Aug. Confess., lib. ix. cap. 9.

   [125] `Oxu'cholos quidam et adversus notos et familiares facile
   irritabilis, sed qui etiam irani deponeret, atque ultro culpam et
   errorem agnosceret.,--Icon. Carrier. Praef. Operibus.

   [126] Qu. `is not,?--ED.

   [127] `Affectavit quandoque diabolus veritatem defendendo
   concutere.,--Tert.

   [128] `Caedissem te nisi iratus essem.,--Plato.

   [129] `Propa'theiai, non pa'the.--Hieron. Epist. ad Demet.

   [130] `Infirmitates, non iniquitates.,--Ambros.

   [131] Praei'a me`n psu'che ta`s kath' eautou diabola`s upophe'ron,
   &c.,--Basil ad Fratres in Eremo.

   [132] `Orgiloi`, pikroi`, cha'lepoi.,--Arist. Ethic., lib. iv. cap. 18.

   [133] `Puthagorikoi` ge'nei mede`n prose'kontes, alla` koinou lo'gou
   mete'chontes, ei'pote proachtheien eis loidori'an up' orges, pri`n to`n
   elion dunai ta`s dexia`s emba'llontes alle'lois kai` aspasa'menoi
   dielu'onto.,--Plutarch.

   [134] `Qui exemplo peccat bis peccat.,

   [135] `Qui referre injuriam nititur, eum ipsum a quo laesus est gestit
   imitari; et qui malum imitatur bonus esse nullo pacto
   potest.,--Lactant. de Vero Cultu, lib. 6. cap. 10.

   [136] Plutarch, in Vita Lycurgi.

   [137] `Iter ad pietatem est intra pietatem.,

   [138] Arist. Rhet. in Pass. od.

   [139] Camer, lib. de notis verbi Dei.

   [140] `Non periclitor dicere ipsas scripturas ita dispositas esse, ut
   materiam subministrarent haereticis.,--Tertul.

   [141] `Boni esse desierunt simul ac docti evaserint.,--Seneca.

   [142] `To` me` du'naton a'llos e'chein, all' o?ntos os emeis le'gomen,
   &c.--Arist. Org.

   [143] `Maculae sunt peccata quae ostendit lex; aqua est sanguis Christi
   quem ostendit evangelium.,

   [144] Osorius de Glor., lib. i.

   [145] `Domitrix gentium, et captiva vitiorum.,--Aug. de Civit. Dei.

   [146] Chrysos. Hom. 19, in priorem Ep. ad Corinth.

   [147] `Amor meus est pondus meum, eo feror quocunque feror.,--Aug.

   [148] `Deo redempti sumus, Deum debemus.,--Salvian.

   [149] `Sic Ecebolius de ipso; Pate'sate me` to` a'las to`
   anai'stheton.,--Socrat. Ecd. Hist. lib. iii. cap. 2.

   [150] Qu. `Lord,?--ED.

   [151] `Quod videri vis, illud esse debes.,

   [152] `Discamus sanctam superbiam, et sciamus nos esse illis
   meliores.,--Hieron.
     __________________________________________________________________

CHAPTER II.

   VER. 1. My brethren, have not the faith of our Lord Jesus Christ, the
   Lord of glory, with respect of persons.

   This chapter containeth two special admonitions, which were very
   needful as the state of things then were. The first is against `respect
   of persons, because of outward advantages, especially in church
   matters. The other is against a vain opinion and ostentation of faith,
   where there was no presence or testimony of works to commend it. He
   dealeth in the former admonition from the 1st verse to the 14th. And in
   the latter from thence to the end of the chapter.

   In this 1st verse he propoundeth the matter to them which he would have
   them to avoid, `respect of persons `because of some outward excellency,
   which hath no kind of affinity or pertinency at all to religion. The
   sense will be most clear by a particular explication of the words.

   My brethren.--An usual compilation throughout the epistle. Some think
   he chiefly intendeth in this expression the presbyters and deacons, who
   had a great hand (say they) in giving every one their convenient
   places. But I know no reason why we should so restrain it, it being
   applied in all the other passages of the epistle to the whole body of
   those to whom he wrote; and here, where he dissuadeth them from respect
   of persons, it seemeth to have a special respect, as noting the equal
   interest of all Christians in the same Father.

   Have not the faith.--Faith is not taken strictly, but more generally
   for the profession of Christian religion, or the manifestations of the
   grace of Christ in the souls of his people. The meaning is, have not
   grace, have not religion, &c.

   Of our Lord Jesus Christ.--He doth not mean the personal faith of
   Christ, or, as some accommodate the expression, faith wrought by
   Christ. This manner of speech doth not note the author so much as the
   object. Faith of Christ, in the intent of the scripture, is faith in
   Christ; as Gal. ii. 20, `I live by the faith of the Son of God;, so
   Eph. iii. 12, `We have confidence, and access, by the faith of him;, so
   Phil. iii. 9, `The righteousness which is through the faith of Christ;,
   and so elsewhere. Now Christ is here called our Lord, because it is the
   proper term for him as mediator and head of the Church, and by virtue
   of our common and equal interest in him: the head is dishonoured in the
   disrespect of the members.

   The Lord of glory.--Some read, `The faith of the glory of Christ with
   respect of persons;, that is, do not measure the glorious faith by
   these outward and secular advantages, or `the faith of our glorious
   Lord Jesus Christ;, for we supply the word Lord, which is but once in
   the original, partly because he is called so in other places: 1 Cor.
   ii. 8, `They would not have crucified the Lord of glory;, partly
   because it is fitly repeated out of the context; partly because in this
   place it hath the force of an argument. Christianity being a relation
   to the Lord of glory, putteth honour enough upon men, though other wise
   poor and despicable; and if men did believe Christ were glorious, they
   would not so easily despise those in whom there is the least of Christ.

   With respect of persons, en prosopolempsiais.--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 thauma'zein to`
   pro'sopon, [153] 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, thauma'zontes pro'sopa, which we
   render, `having men's persons in admiration because of advantage., But,
   before we go on, we must rightly pitch and state the offence from which
   our apostle dissuadeth, for otherwise absurdities will follow. Civility
   and humanity calleth for outward respect and reverence to them that
   excel in the world. To rise up to a rich man is not simply evil. If all
   difference of persons, and respect to them, were sinful, there would be
   no place for government and mastership. Therefore I shall inquire:--

   I. What respect of persons is sinful.

   II. The particular abuse which the apostle taxeth and noteth in this
   expression.

   First, What respect of persons is sinful? There is a holy and
   warrantable respect of persons either by God or men:--(1.) By God; he
   is said to `accept the faces, of his people, Gen. xix. 21--;naschati
   panecha, so it is in the Hebrew; and so elsewhere God is often said to
   respect their persons; their persons first, and then their services.
   (2.) By men, when we prefer others out of a due cause, their age,
   calling, gifts, graces: yea, it is lawful to put a respect upon them be
   cause of that outward glory and excellency wherewith God hath furnished
   them. There is a respect proper and due to their persons, though not so
   much for their own sakes as for the bounty of God to them; as they that
   bowed before the ass that carried about the rites of Isis, non tibi,
   sed religioni, did obeisance to the religion, not the beast.

   But then there is a vicious respect of persons, when the judgment is
   blinded by some external glory and appearance, so that we cannot
   discern truth or right, and a cause is over-balanced by such foreign
   circumstances as have no affinity with it. Thus it is said, Lev. xix.
   15, `Thou shalt not respect the person of the poor, nor honour the
   mighty; but in righteousness shalt thou judge thy neighbour., Neither
   swayed with foolish pity, on the one hand, nor with respect to might,
   power, friendship, greatness, on the other; as usually those are the
   two prejudices against the execution of justice: either carnal pity
   saith, He is a poor man, or else carnal fear saith, He is a great man;
   and so the outward accidents of life are rather valued than the merits
   of the cause. So Deut. i. 17, `Thou shalt not respect persons in
   judgment, but hear the small as well as great.,

   Secondly, What is this particular offence which the apostle calleth the
   `having the faith of Christ in respect of persons, which was the sin of
   those times? I answer--;(1.) In the general, their having too great a
   care of these differences and outward regards in their church
   administrations, both in their worship, and courts, and censures, as we
   shall show in the next verse. In the things of God all are equal; rich
   and poor stand upon the same level and terms of advantage. Our
   salvation is called `a common salvation, Jude 3; and the faith of all,
   for the essence and object of it, `a like precious faith, 2 Peter i. 1.
   But now their respects were only carried out to those that lived in
   some splendour in the world, with a manifest and sensible contempt of
   their poor brethren, as if they were unworthy their company and
   converse; as appeareth not only by the present context, but by chap, i.
   8, 9, where he comforteth the poor despised brethren, showing that
   grace was their preferment; and 1 Cor. x. 1, from ver. 19 onward,
   `Every one took his own supper;, ver. 22, but `despised the church of
   God;, that is, excluded the poor, who were the church as well as they.
   So that mark, there was not only a difference made between the poor and
   the rich, but great reverence showed to the one, with a proud contempt
   of the other. (2.) More particularly--;(1st.) They over-esteemed the
   rich, doing all the grace and reverence they could devise in the
   congregation and courts of judicature; yea, they went so far as to
   esteem the wicked rich above the godly poor, honouring and observing
   those that were apt to hale them to the judgment-seats. (2d.) They
   debased the poor, not considering them according to their eminency in
   grace and high station in Christianity; passing by the appearance of
   God in them, without any mark or notice; yea, they offered injury and
   contumely to them, because of their outward abasure and despicableness,
   out of a proud insolence, scarce behaving themselves towards them as
   men, much less as Christians.

   The notes are these:--

   Obs. 1. That respect of persons in religious matters is a sin. We maybe
   many ways guilty of it:--(1.) By making external things, not religion,
   the ground of our respect and affection. The apostle saith, 2 Cor. v.
   16, `Henceforth know we no man after the flesh; yea, though we have
   known Christ after the flesh, yet henceforth know we him no more.,
   Knowing after the flesh is to love and esteem any one out of secular
   and outward advantages. Paul, when a Pharisee, looked for a Messiah
   coming in outward pomp and glory; but being converted, he had laid
   aside those fleshly thoughts and apprehensions. It is true what Solomon
   saith, `Wisdom with an inheritance is good., When grace and outward
   excellency meet together, it maketh the person more lovely; but the
   ground and rise of our affection should be grace. Love to the brethren
   is an evidence, but we should be careful of the reason of that love,
   that we love them qua brethren, because of that of God which we see in
   them. That saying of Tertullian is usual, We must not judge of faith by
   persons, but of persons by faith. [154] (2.) When we do not carry out
   the measure and proportion of affection according to the measures and
   proportions of grace, and pitch our respects there where we find the
   ground of love most eminent. David's delights were `to the saints, and
   the excellent of the earth, Ps. xvi. 3; that is, to those which were
   most eminent among them. Some prefer a cold, neutral profession before
   real grace, will not own mean Christians by any familiarity and
   converse, though the power and brightness of God's image shine forth
   most clearly in them. The apostle saith, 1 Cor. xii. 23, `We bestow
   most honour on the uncomely parts., Those who have least of worldly
   pomp and grace, if they excel in Christ, should have most of Christian
   respect and honour. (3.) When we can easily make greatness a cover for
   baseness, and excuse sin by honour, whereas that is the aggravation;
   the advantage of greatness maketh sin the more eminent and notable. It
   is good to note with what freedom the scriptures speak of wicked
   persons in the highest honour: Dan. iv. 17, he giveth kingdoms `to the
   basest of men;, the world cannot think as basely of the children of
   God, but the word speaketh as basely of them. The Turkish empire, as
   great as it is, saith Luther, it is but a morsel, which the master of
   the house throweth to dogs. [155] David maketh it a description of a
   godly man, Ps. xv. 4, `In whose eyes a vile person is contemned, but he
   honoureth them that fear the Lord;, let him be what he will be, if he
   be a wicked person, he is to them a vile person. How low was that evil
   king in the eyes of the holy prophet! 2 Kings iii. 14, `Were it not
   that I regarded the presence of Jehoshaphat, the King of Judah, I would
   not look towards thee, nor see thee, (4.) When we yield religious
   respects, give testimonies to men for advantage, and, under pretence of
   religion, servilely addict ourselves to men for base ends; this Jude
   noteth in that expression, Jude 16, `Having men's persons in admiration
   because of advantage., The apostle speaketh of some heretics that were
   otherwise proud, but yet for advantage fawning and servile, as usually
   none so base-spirited as the proud are, when it may make for their
   worldly profit. [156] It was observed of our late bishops, by one of
   their own party, [157] that (though they were otherwise of a proud,
   insulting spirit) they were willing to take Ham's curse upon them, that
   they might domineer in the tents of Shem; to be servi servorum, slaves
   to great men-servants, that they might bear rule over the tribe of
   Levi. But to return; this is a clear respect of persons, when men keep
   at a distance, and are proud to the poor servants of God, but can
   crouch, and comply, and do anything for profit and advantage. It was a
   brave resolution that of Elihu, Job xxxii. 21, `I cannot accept any
   man's person; I know not to give flattering titles, (5.) When church
   administrations are not carried on with an indifferent and even hand to
   rich and poor, either by way of exhortation or censure. By way of
   exhortation: Christ died for both, and we must have a care of both,
   Exod. xxx. 15; the poor and the rich were to give the same atonement
   for their souls; their souls were as precious to Christ as those that
   glitter most in outward pomp. The apostle saith, `We are debtors both
   to the bond and free., Rom. i. 14. Christ saith to Peter, `Feed my
   lambs, as well as `Feed my sheep, John xxi. So for censure: Micaiah
   feared not Ahab, nor John Baptist Herod and the Pharisees. It was an
   excellent commendation that which they gave to Christ, Mark xii. 14,
   `Thou carest for no man, and regardest the person of no man, but
   teachest the way of God in truth., Ah! we should learn of our Lord and
   Master. We are never true ministers of Jesus Christ till we deal alike
   with persons that are alike in themselves. (6.) When we contemn the
   truths of God be cause of the persons that bring them to us. Usually we
   regard the man rather than the matter, and not the golden treasure so
   much as the earthen vessel; [158] it was the prejudice cast upon
   Christ, `Is not this the carpenter's son?, We look upon the cup rather
   than the liquor, and consider not what, but who bringeth it. Matheo
   Langi, [159] Archbishop of Saltzburg, told every one that the
   reformation of the mass was needful, the liberty of meats convenient,
   and to be disburdened of so many commands of men just; but that a poor
   monk (meaning Luther) should reform all was not to be endured. So in
   Christ's time the question was common, `Do any of the rulers believe in
   him?, Thus you see we are apt to despise excellent things, because of
   the despicableness of the instrument: `The poor man delivered the city,
   (saith Solomon) `but he was forgotten, Eccles. ix. 15, 16. The same
   words have a different acceptation, because of the different esteem and
   value of the persons engaged in them. Erasmus observed, that what was
   accounted orthodox in the fathers, was condemned as heretical in
   Luther. [160] Thus you see how many ways in religious matters we may be
   guilty of respect of persons.

   Use. Oh! consider these things. It is a heinous evil, and a natural
   evil. We are marvellous apt to think that there is no eminency but what
   consisteth in outward greatness. This is to disvalue the members of
   Christ; yea, to disvalue Christ himself: `He that despiseth the poor,
   though they be but the common poor, `reproacheth their maker, Prov.
   xvii. 5. But to despise poor Christians that are again renewed to the
   image of God, that is higher; and it is highest of all when a Christian
   doth despise Christians; as it is far worse for a scholar to disvalue
   scholarship, or a soldier his profession, than for other men. It is
   nothing so bad in worldly men, that are acquainted with no higher
   glory. Oh! consider what a dishonour it is to Christ for you to prefer
   mammon before him, as if wealth could put a greater value upon a person
   than grace.

   Obs. 2. That Jesus Christ is a glorious Lord, not only in regard of his
   own person, which is `the brightness of his Father's glory, Heb. i. 3,
   or in regard of his present exaltation, whereby he hath `a name above
   all names, Phil: ii. 9. Not only as he enjoyeth it in himself, but as
   he dispenseth it to others. He will give you as much glory as your
   hearts can wish for. He putteth an honour upon you for the present. You
   may be sure you shall not be disgraced by him, either in your hope; it
   is such as `shall not make you ashamed., Rom. v. 5: false worshippers
   may be ashamed, as Baal's were, of their trust in their god, 1 Kings
   xviii; or of your enjoyments: you are ( made comely in his comeliness,
   Ezek. xvi. 14; and the church is called `the fairest among women, Cant.
   v. 9; or of your service: your work is an ornament to you. God himself
   is `glorious in holiness, Exod. xv. 11. But for the future you will
   always find him a Lord of glory; sometimes in this world, after you
   have been a long time beclouded under disgrace, reproach, and
   suffering. When hair is shaven, it cometh the thicker, and with a new
   increase; so, when the razor of censure hath made your heads bare, and
   brought on the baldness of reproach, be not discouraged: God hath a
   time to `bring forth your righteousness as the noon-day, Ps. xxxvii. 6,
   by an apparent conviction to dazzle and discourage your adversaries.
   The world was well changed when Constantine kissed the hollow of
   Paphnutius, eye, that was erewhile put out for Christ. Scorn is but a
   little cloud that is soon blown over. But if Christ do not cause your
   enemies to bow to you, yet he will give you honour among his people;
   for he hath promised to honour those that honour him, 1 Sam. ii. 30;
   and he is able to do it, for the hearts of all men are in his hands,
   and he can dispose of their respects at pleasure. That sentence of
   Solomon intimateth that God is resolved upon it, `A man shall be
   commended according to his wisdom, Prov. xii. 8. But, however, suppose
   all this were not, in the next world you shall be sure to find Christ a
   Lord of glory, when he cometh to put the same glory upon the saints
   which the Father hath put upon himself, John xvii. 22, 24. `In that
   day, as the apostle saith, `he will be glorified in his saints, and
   admired in all them that believe, 2 Thes. i. 10. It is a notable
   expression; not only admired in himself, but in his saints; as if he
   accounted the social glory which resulteth to his person from the glory
   of his children a greater honour to him than his own personal glory.
   Well, then, look to your thoughts of Christ. How do you consider him?
   as a Lord of glory? The apostle saith, `To them that believe, Christ is
   precious, 1 Peter ii. 7, in the original, time`, an honour. They
   account no honour like the honour of having relation to Christ. You
   will know this disposition by two notes:--(1.) All other excellencies
   will be as nothing. Birth, `an Hebrew of the Hebrews;, dignity, `a
   Pharisee;, moral accomplishments, `touching the law, blameless;, beauty
   and esteem in the world, `if any man might have confidence in the
   flesh, I much more;, yet `I count all things but dung and loss, for the
   excellency of the knowledge of Christ, Phil. iii. 8. (2.) All other
   abasures will be nothing: pa'peinos, the `brother of base degree, may
   count his baseness for Christ a preferment; let him `rejoice in that he
   is exalted, James i. 9. So of Moses it is said, he `esteemed the
   reproaches of Christ better treasures than the riches of Egypt, Heb.
   xi. 26. Mark, he did not only endure the reproaches of Christ, but
   counted them treasures, to be reckoned among his honours and things of
   value. So Thuanus reporteth of Ludovicus Marsacus, a knight of France,
   when he was led, with other martyrs that were bound with cords, to
   execution, and he for his dignity was not bound, he cried, `Give me my
   chains too; let me be a knight of the same order, [161] Certainly it is
   an honour to be vile for God, 2 Sam. vi. 22. To a gracious spirit,
   nothing is base but sin and tergiversation; disgrace itself is
   honourable, when it is endured for the Lord of glory.

   Obs. 3. Those that count Christ glorious will account Christianity and
   faith glorious. The apostle maketh it an argument here, `The faith of
   our Lord Jesus Christ, the Lord of glory., He that prizeth the person
   of Christ prizeth all his relatives. As among men, when we love a man,
   we love his picture, and whatsoever hath relation to him. Grace is but
   a ray, a derived excellency from Christ. A Christian is much known by
   his esteem. What, then, do you account most excellent in yourselves or
   others? (1.) In yourselves. What is your greatest honour and treasure?
   What would you desire for yourselves or others? What would you part
   with first? Theodosius valued his Christianity above his empire. Luther
   said, he had rather be Christianus rusticus than ethnicus Alexander--a
   Christian clown than a Pagan emperor. (2.) In others. Who are most
   precious with you? those in whom you see most of the image of Christ?
   We use to honour the servants of glorious kings: Prov. xii. 26, `The
   righteous is more excellent than his neighbour., Who is the best
   neighbour to you? those that fear God? and do you like them best, when
   their conferences are most religious? You shall see this indefinite
   proverb is restrained by another, Prov. xix. 1, where Solomon
   intimateth that the righteous poor man is better than his rich
   neighbour. There, indeed, is the trial. Communion with holy and
   gracious spirits is far better than the countenance and respects of a
   great man to you. Oh! do not despise those jewels of Christ that lie in
   the dirt and dunghill. David could see silver wings in those doves that
   had lain among the pots.

   Ver. 2-4. For if there come into your assembly a man with a gold ring,
   in goodly apparel, and there come in also a poor man in vile raiment;
   and you have respect to him that weareth the gay clothing, and say to
   him, Sit thou here in a good place; and say to the poor, Stand thou
   there, or sit under my footstool; are ye not then partial in
   yourselves, and become judges of evil thoughts?

   I have put all these verses together, because they make but one entire
   sentence. The apostle proveth how guilty they were of this evil from
   whence he dissuadeth them, by a usual practice of theirs in their
   ecclesiastical conventions.

   If there come into your assembly.--The word in the original is, eis
   sunagogen, `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
   sunagoge, synagogue, but by ekklesi'a, church; and in the
   church-meeting there may be, without sin, several seats and places
   appointed for men of several ranks and dignities in the world; and it
   is a mistake to apply the censure of the apostle to such a practice.
   Others apply it to any common convention and meeting for the deciding
   of controversies, establishing of public order, and disposing of the
   offices of the church; and by synagogue they understand the court where
   they judged all causes belonging to themselves. [162] Austin seemeth to
   incline to this sense for one part of it, namely, for a meeting to
   dispose of all offices that belonged to the church, which were not to
   be intrusted to men according to their outward quality, but inward
   accomplishments; [163] there being the same abuse in fashion in the
   primitive times which, to our grief, hath been found among us, that men
   were chosen and called to office out of a respect to their worldly
   lustre rather than their spiritual endowments, and the gold ring was
   preferred before the rich faith, a practice wholly inconsonant with
   Christian religion and with the dispensation of those times; God
   himself having immediately called fishermen, and persons otherwise
   despicable, certainly of little note and remark in the world, to the
   highest offices and employments in the church. If we take the words in
   this restrained sense, for a court or meeting to dispose of
   ecclesiastical offices and functions, the context may be accommodated
   with a very proper sense, for, according to their offices, so had they
   places in all church-meetings; and therefore the apostle Paul useth
   that phrase, `He that occupieth the room of the unlearned, 1 Cor. xiv.
   16; or, as it is in the original, to'pon idio'tou, the place of the
   private person. The elders they sat by themselves, [164] 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; [165] 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. [166] Now, because they assigned these
   places preposterously, out of a regard of wealth rather than grace, and
   said to the rich, `Sit thou here, kalos, honourably, and to the poor,
   however qualified, `Stand thou there, or sit at my feet, the place of
   learners and idiots, the apostle doth with such severity tax the abuse,
   to wit, their carnal partiality in distributing the honours of the
   church. Thus you see the context will go on smoothly. But I must not
   limit the text to this one use of the court or synagogue; and
   therefore, if we take in the other uses of deciding all causes and
   differences between the members of the Church, &c., every passage in
   the context will have its full light and explication; for the apostle
   speaketh of judging, and of such respect of persons as is condemned by
   the law, ver. 9, which is an accepting of persons in judgment, Lev.
   xix. 5. And therefore I understand this synagogue of an assembly met to
   do justice. In which thought I am confirmed by the judgment and reasons
   of a late learned writer, [167] who proveth that it was the fashion of
   the Jews to keep court in their synagogues; and therefore do we so
   often read those phrases. Mat. x. 17, `They shall scourge you in their
   synagogues;, Acts xxii. 19, `Beaten in every synagogue;, Acts xxvi. 11,
   `I punished them in every synagogue, because, as he saith, where
   sentence was given, there justice was executed; and it is probable
   that, being converted to Christianity, they still held the same course.
   And it is very notable, which he quoteth out of Maimonides, Sanhedrim,
   cap. 21, `That it is expressly provided by the Jews, constitutions,
   that when a poor man and a rich plead together, the rich shall not be
   bidden to sit down, and the poor stand, or sit in a worse place, but
   both sit, or both stand:, which is a circumstance that hath a clear
   respect to the phrases used by the apostle here; and the rather to be
   noted, because our apostle writeth to `the twelve tribes, Hebrews by
   nation, with whom these customs were familiar and of known use. So that
   out of all we may collect that the synagogue here spoken of is not the
   church assembly, but the ecclesiastical court or convention for the
   decision of strifes, wherein they were not to favour the cause of the
   rich against the poor; which is an explication that cleareth the whole
   context, and preventeth the inconveniences of the received exposition,
   which so far pleadeth the cause of the poor as to deny civility and due
   respect to the rich and honourable in Christian assemblies.

   A man with a gold ring, chrusodaktulios, `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 [168] 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, estheti rhupara, `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 ima'tia rhupara'.

   And you have respect to him that weareth the gay clothing.--Epiblepein;
   is to gaze and observe with some admiration and special reverence.

   Sit thou here in a good place, kalos, `in an honourable or worthy
   place;, and so it noteth, either the rash disposal of the honours of
   the church into their hands, or the favouring of them in their cause,
   as before.

   Stand thou there, or sit under my footstool.--Expressions of contempt
   and disrespect. Standing or sitting at the feet was the posture of the
   younger disciples. Sometimes standing is put for those that stood upon
   their defence; as Ps. cxxx. 3, `If thou shouldst mark what is done, who
   can stand?, that is, in curia, in court, as those that make a bold
   defence. So Eph. vi. 13, `Take the armour of God, that you may be able
   to withstand in the evil day, and when you have done all, to stand;,
   that is, before God's tribunal: it is an allusion to the posture of men
   in courts. This different respect of poor and rich bringeth to my mind
   a passage of Bernard, who, when he chanced to espy a poor man meanly
   apparelled, he would say to himself, Truly, Bernard, this man with more
   patience beareth his cross than thou: but if he saw a rich man
   delicately clothed, then he would say, It may be that this man, under
   his delicate clothing, hath a better soul than thou hast under thy
   religious habit. An excellent charity, and a far better practice than
   theirs in the text, who said to him in the goodly raiment, `sit, to the
   poor, `stand., To the rich they assigned `a good place, but to the poor
   the room `under the footstool.,

   Are ye not partial in yourselves?--This clause is severally rendered,
   because of the different significations of the word diakrithete. 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 diakrithete 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: diakrino'menoi, `making a difference,
   Jude 22; oude`n diekri'ne, `He put no difference, Acts xv. 9; and so it
   may be fitly rendered here, `Have ye not made a difference?, that is,
   an unjust difference, out of carnal affection, rather than any true
   judgment. And therefore, for more perspicuity, we explain, rather than
   interpret, when we render, Are ye not partial? It is an appeal to their
   consciences in making such a difference: Are ye not counterpoised with
   perverse respects? Many times we may know the quality of an action by
   the verdict of conscience. Is not this partiality? Doth not conscience
   tell you it is making a difference which God never made? Sins directly
   disproportionate to our profession are against conscience, and in such
   practices the heart is divided. There are some disallowing thoughts
   which men strive to smother.

   And become judges of evil thoughts.--From the running of the words in
   our translation, I should have guessed the sense to be this, That by
   these outward appearances of meanness and greatness in the world, they
   judged of men's hearts; which is here expressed by what is most
   transient and inward in the heart, the thoughts. But this kritai
   dialogismon poneron, is to be taken in quite another sense. [169] The
   meaning is, you altogether judge perversely, according to the rule of
   your own corrupt thoughts and intentions. Their esteem and their ends
   were not right, but perverted by carnal affections. They esteemed
   outward pomp above spiritual graces, which was contrary to reason and
   religion; and they proposed to themselves other ends than men should do
   in acts of choice and judicature. They had men's persons in admiration,
   because of advantage; and did not weigh so much the merits of the
   cause, as the condition of the persons contending.

   From these verses, besides the things touched in the explication, you
   may observe:--

   Obs. 1. That men are marvellous apt to honour worldly greatness. To a
   carnal eye nothing else is glorious. A corrupt judgment tainteth the
   practice. A child of God may be guilty of much worldliness, but he hath
   not a worldly judgment. David's heart went astray; but his judgment
   being right, that brought him about again, Ps. lxxiii.: compare the
   whole psalm with the last verse, `It is good for me to draw nigh to
   God., Moses, uprightness and love to the people of God was from his
   esteem: Heb. xi. 26, `Esteeming the reproach of Christ, &c. When men
   have a right esteem, that will make them prize religion, though
   shrouded under poor sorry weeds; but when their judgments and conceits
   are prepossessed and occupied with carnal principles, nothing seemeth
   lovely but greatness, and exalted wickedness hath more of their respect
   than oppressed grace. But you will say--May we not show honour and
   respect to men great in the world if they are wicked?

   I answer--There is a respect due to the rich, though wicked; but if it
   be accompanied with a contempt of the mean servants of God, it is such
   a partiality as doth not become grace. More particularly, that you may
   not mistake in your respects to wicked men, take a direction or
   two:--(1.) Great men in the world must have respect due to their
   places, but the godly must have your converse and familiarity: `My
   delight is in the excellent of the earth, Ps. xvi. 3. A Christian can
   not delight in the converse of a wicked man so as he can in the
   children of God; besides that the object in the eye of grace hath more
   loveliness, there is the advantage of sweet counsels and spiritual
   communion: `Comforted by the mutual faith of you and me., Rom. i. 12.
   (2.) You must be sure not to be ashamed of the meanest Christians, to
   vouchsafe all due respects to them. Onesimus was a mean servant, yet,
   when converted, Paul counted him `above a servant, as a brother,
   Philem. 16. So the messengers of the churches are called `the glory of
   Christ, 2 Cor. viii. 23, such as Christ will boast of. Christ is
   ashamed of none but those that are ashamed of him: it is glory enough
   in the eye of Christ and grace that they are holy. (3.) You must own
   them for brethren in their greatest abasures and afflictions, as Moses
   did the people of God, Heb. xi. 25. (4.) Be sure to drive on no
   self-design in your respects; be not swayed by a corrupt aim at
   advantage: this will make us take Egyptians for Israelites, and
   perversely carry out our esteem. It chiefly concerneth ministers to
   mind this, that they may not gild a potsherd, and comply with wicked
   men for their own gain and advantage: it is a description of false
   teachers, 2 Peter ii. 3, `Through covetousness they shall, with feigned
   words, make merchandise of you: `they apply themselves to those among
   whom they may drive on the trade best; not to the saints, but to the
   rich, and soothe up them; where there is most gain, not where most
   grace: Hosea vii. 3, `They made the rulers glad with their lies.,

   Obs. 2. From that are ye not partial? He urgeth them with a question.
   To bring us to a sense of things, it is good to put questions to our
   consciences, because then we do directly return upon our own souls.
   Soliloquies and discourses with yourselves are of excellent advantage:
   Ps. iv. 4, `Commune with your own hearts, and be still., It is a hard
   matter to bring a man and himself together, to get him to speak a word
   to himself. There are many that live in the world for a long time--some
   forty or fifty years--and all this while they cannot be brought to
   converse with their own hearts. This questioning of conscience will be
   of use to you in humiliation, faith, and obedience. (1.) In your
   humbling work. There are several questions proper to that business, as
   in the examination of your estate, when you bring your ways and the
   commandment together, which is the first rise of humiliation: you will
   find the soul most awakened by asking of questions. Oh!, what have I
   done?, Jer. viii. 6. Do I walk according to the tenor of this holy law?
   Can I say, `My heart is clean?, Prov. xx. 9. Then there is a second
   question: When guilt is found out concerning the rigour of the law, and
   the sureness of wrath, every violation is death: will God be partial
   for thy sake?, His jealousy shall smoke against that man that saith, I
   shall have peace, though I walk in the way of mine own heart, Deut.
   xxix. 19. Then there are other questions about the dreadfulness of
   wrath: Ezek. xxii. 14, `Can my heart endure, and my hands be made
   strong, in the days that God shall deal with me?, Shall I be able to
   bear up under torments without measure and without end? Can I dwell
   with those devouring burnings? Then there is a fourth question, after a
   way of escape: `What shall I do to inherit eternal life?, Acts xvi. 30;
   or, as it is in the prophet, `Wherewith shall I come before God?, Micah
   vi. 8. With what recompense shall I appease his angry justice? Thus you
   see the whole business of humiliation is carried on in these
   interrogative forms. (2.) For the work of faith, these questions are
   serviceable, partly to quicken the soul to the consideration of the
   offer of God; as when the apostle had disputed of free justification,
   he enforceth all by a question, `What shall we then say to these
   things?, Rom. viii. 31. Soul, what canst thou object and urge against
   so rich mercies? Paul, all the while before, had been but drawing the
   bow,^ now he letteth fly the arrow. `What shall we say?, Partly because
   it maketh us more sensible of the danger of not believing: Heb. ii. 3,
   `How shall we escape if we neglect so great salvation?, If I neglect
   God's second offer, what will become of me? Thus it is an help to the
   work of faith. (3.) In the work of obedience these questions are
   serviceable; as when a temptation is like to carry it in the soul, it
   is good to come in with a smart question: Gen. xxxix. 9, `How can I do
   this wickedness, and sin against God?, So if the heart drive on heavily
   in duties of worship, `Offer it now to the governor; would he accept it
   at my hands?, Mal. i. 8. Would I do thus to an earthly prince in an
   earthly matter? Thus you see questions are of singular use in every
   part of the holy life. Be more frequent in them; and in every matter
   take occasion to discourse with your own souls.

   Obs. 3. From that judges of evil thoughts. Evils begin first in the
   thoughts: Mat. xv. 19, `Out of the heart proceed evil thoughts;, that
   is in the front of that black roll. Affections pervert the thoughts,
   and thoughts stain the judgment. Therefore, when God would express the
   wickedness of the old world, he saith, `The imagination of their
   thoughts were evil, Gen. vi. 5. The reason of atheism is blasphemy in
   the thoughts: Ps. x. 4, `All their thoughts are that there is no God.,
   The reason of worldliness is some wretched thought that is hidden in
   the bosom: Ps. xlix. 11, `Their inward thought is that their houses
   shall continue for ever., You see, then, there is reason why you should
   go to God to cleanse your spirits from evil thoughts, why you should be
   humbled under them, why you should watch against them: Isa. lv. 7, `Let
   the wicked man forsake his way, and the unrighteous man his thoughts,
   and return unto the Lord., Mark, not only his way, but his thoughts.
   Trace every corrupt desire, every inordinate practice, till you come up
   to some inward and hidden thought. There are implicit thoughts, and
   thoughts explicit: explicit are those that are impressed upon the
   conscience, and are more sensible; implicit are those which the
   scripture calleth `hidden thoughts, and the `sayings of the heart.,
   Though the desires, purposes, actions, are according to them, yet we do
   not so sensibly discern them; for they are so odious, that they come
   least in sight. Many such there are; as this was the hidden thought
   implied in the text, that wealth is to be preferred before grace; and
   that made them judge so perversely. It is good therefore to wait upon
   the word, which `discovereth the thoughts and intents of the heart,
   Heb. iv. 12, that upon every experience you may refer things to their
   proper head and cause: sure there hath been a vile thought in me, that
   there is no God; that the world is for ever; that riches are better
   than grace; that the pleasures of sin are better than the hopes of
   life, &c. It is good to interpret every action, and to observe the
   language that is couched in it; your lives do but speak out these
   thoughts.

   Obs. 4. That this is an evil thought, that men are to be valued by
   their outward excellency. It is against the dispensation of God, who
   putteth the greatest glory upon those that are of least account and
   esteem in the world. It is against the nature of grace, whose glory is
   not sensible, obvious to the senses, but inward and hidden:^ Ps. xlv.
   13, `The king's daughter is all glorious within., A Christian's inside
   is best; all the world's glory is in show, fancy, and appearance:
   Agrippa and Bernice `came with great pomp, Acts xxv. 23, meta` polles
   phantasi'as, with much show and fancy. Painted things have a greater
   show with them than real. Nazianzen saith, the world is Helena without,
   and Hecuba within: there is nothing answerable to the appearance; but
   now grace is under a veil, `it doth not appear what we shall be, 1 John
   iii. 2. Thus Cant. i. 6, the church is said to be `black, but comely;,
   full of spiritual beauty, though outwardly wretched, and deformed with
   afflictions; which is there expressed by two similitudes, like `the
   tents of Kedar, and the curtains of Solomon., The tents of Kedar: the
   Arabians lived in tents, which were but homely and slender in
   comparison of city buildings, obscure huts, sullied and blacked with
   the weather, but rich within, and full of costly utensils; therefore we
   hear of `the glory of Kedar, Isa. xxi. 16. And Solomon's curtains may
   possibly signify the same thing. Josephus saith, Solomon had Babylonian
   curtains, of a baser stuff and work, to hide the curious imagery that
   was carved on the marble walls. The greatest glory is within the veil:
   `The hidden man of the heart, is an ornament `of great price, 1 Peter
   iii. 4. And as it is against the nature of grace, so it is against all
   right reason: we do not use to judge so in other cases: we do not prize
   a horse for the gaudry of his saddle and trappings, but for his
   strength and swiftness. That painter was laughed at who, because he
   could not draw Helena fair, drew her rich. We do not therefore judge it
   a good sword because it hath a golden belt. Well, then, if it be
   against providence, and grace, and reason, go by a wiser rule in
   valuing things and persons than outward excellency: do not think that
   faith best which the ruler professeth, John vii. 48, nor those persons
   best that glitter most with worldly lustre. Christ cometh often in a
   disguise to us, as well as the Jews--to us in his poor members.

   Ver. 5. Hearken, my beloved brethren, Hath not God chosen the poor of
   this world rich in faith, and heirs of the kingdom which he ha*h
   promised to them that love him?

   In this verse the apostle urgeth another argument against respect of
   persons: you will despise those whom God, out of his wise ordination,
   hath called to the greatest honour. He instanceth in a threefold
   dignity which the Lord putteth upon the godly poor: they are elected of
   God, rich in faith, and heirs of the kingdom.

   Hearken, my beloved brethren.--He exciteth their attention, and still
   giveth them the loving compellation which he had formerly used. In all
   grave and weighty matters, it is usual in the scripture to preface and
   premise some craving of attention: `He that hath an ear to hear let him
   hear, Mat. xiii. 9; so James in the council of Jerusalem: Acts xv. 13,
   `Men and brethren, hearken unto me., Here the apostle useth this
   preface, partly to stir them up to consider the dispensation proper to
   that age. So 1 Cor. i. 26, `Behold your calling, brethren, not many
   wise, not many mighty, &c.; that is, seriously consider the matter of
   God's calling in these times. Partly because he is about to urge a warm
   argument against the perverseness of their respects, and when the
   matter concerneth our case, it calleth for our best attention.

   Hath not God chosen? that is, by the special designment of grace he
   hath singled out the poor to be heirs of life. You will find it so
   always, for the most part, but in those times especially. Partly to
   confute the pride of great persons, as if God should respect them for
   their outward dignity. The first choice that God made in the world was
   of poor men; and therefore do we so often read that the poor received
   the gospel; not only the poor in spirit, but the poor in purse. God
   chose fishermen to preach the gospel, and poor persons to receive it:
   few were won that were of any rank and quality in the world; and partly
   that we might not think that wonderful increase and spreading of the
   gospel to come to pass by the advantage of human power, fleshly aids
   and props, but by the virtue of divine grace.

   The poor of the world; that is, in regard of outward enjoyments: 1 Tim.
   vi. 17, there he speaketh of `the rich of this world., There is another
   world that hath its riches, but they that have estate there are usually
   poor and despicable. The saints are described to be those that have not
   their hopes in this world, 1 Cor. xv. 19, or poor in this world; that
   is, in the opinion of the present world they are vile and abject.

   Rich in faith.--So they may be said to be two ways: Either in regard of
   high measures and raised degrees of faith; as Abraham was said to be
   `strong in faith., Rom. iv. 20, or that woman, Mat. xv. 28, `O woman!
   great is thy faith., So when the apostle presseth them to a spiritual
   abundance in gifts and graces, he saith, Col. iii. 16, `Let the word of
   God dwell in you, plousi'os, richly., Or rich, in opposition to worldly
   poverty, as noting the recompense that is made up to them for their
   outward poverty in their hopes and privileges. And mark, God is said to
   `choose rich in faith;, that is, `to be rich in faith., It is such am
   expression as is used Rom. viii. 29, `He hath chosen us like his Son;,
   that is, `to be like his Son;, which is plainly averred by the apostle,
   Eph. i. 4, `He hath chosen us in him that we might be holy:, not
   because we are good, but that we might be good. This place cannot be
   urged for the foresight of faith; for as he chose us rich in faith, so
   he chose us heirs of glory: and therefore it doth not note the reason
   of God's choice, but the end; not that they were so, but that they
   might be so.

   Heirs of the kingdom.--Glory is often set out by a kingdom, and the
   faithful as princes under years.

   Which he hath promised.--Promises of this nature are everywhere: Prov.
   viii. 17, `I love them that love me;, so Exod. xx. 6, `Showing mercy to
   thousands of them that love me.,

   To them that love him.--Why this grace is specified, see the reasons
   alleged in the explication and notes of the 12th verse of the first
   chapter. Only observe the order used by the apostle; first he placeth
   election, then faith, then love.

   The notes are these:--

   Obs. 1. That oftentimes God chooseth the poor of this world. The lion
   and the eagle are passed by, and the lamb and the dove chosen for
   sacrifice. The gospel, that was `hidden from the wise and prudent, was
   revealed to babes, Mat. xi. 25. This God doth, partly to show the glory
   of his power in preserving them, and truth amongst them, [170] that
   were not upheld by worldly props. The church is called `the
   congregation of the poor, Ps. lxxiv. 19; a miserable sort of men, that
   were destitute of all worldly advantages. Usually he showeth his power
   by using weak means. Moses, hand was made leprous before it wrought
   miracles, Exod. iv. Jericho was blown down with rams, horns, and Goliah
   slain with a sling and a stone. Partly because God would show the
   riches of his goodness in choosing the poor. All must now be ascribed
   to mercy. At the first God chose the worst and the poorest, which was
   an argument that he was not moved with outward respects; the most
   sinful and the most obscure, [171] `that all flesh might glory in the
   Lord, 1 Cor. i. 28. A thief was made the delight of paradise, and
   Lazarus taken into Abraham's bosom. Those that had not the least
   pretence of glorying in themselves are invited to grace. Partly because
   God would discover his wisdom by making up their outward defects by
   this inward glory. Levi, that had no portion among his brethren, had
   the Lord for his portion. God is wanting to no creature; the rich have
   somewhat, and the poor have `the favour of his people, Ps. cvi. 4,
   special mercies. The buyers, and sellers, and money-changers were
   whipped out of the temple; the rich have least interest there. Partly
   that the members might be conformed to the head, the saints to Christ,
   in meanness and suffering: Zech. ix. 9, `Thy king cometh unto thee
   poor., Partly because poverty is a means to keep them upright; riches
   are a great snare. The moon is never eclipsed but when it is at the
   full. Certainly God's people are then in most danger. They say the sun
   never moveth slower than when it is highest in the zodiac. Usually men
   are never more flat in duty and dead in service than when mounted high
   in worldly advantages. A pirate never setteth upon an empty vessel: the
   devil is most busy in the fulness of our sufficiency. Those that were
   taken up with the pleasantness of the country, and saw it fit for
   sheep, would not go into Canaan. The disciples pleaded, `Lord, we have
   left all things, and followed thee;, as if the keeping of an estate,
   and the keeping of Christ were hardly compatible. Well, then--(1.) You
   that are poor, bless God; it is all from mercy that God should look
   upon you. It is a comfort in your meanness; rejected by the world,
   chosen by God. He that is happy in his own conscience cannot be
   miserable by the judgment of others: Isa. lvi. 3, 4, `Let not the
   eunuch say, I am a dry tree; for I will give him an everlasting name.,
   Be not discouraged, though outwardly mean. The poor man is known to God
   by name: Luke xvi., he hath a proper name, Lazarus; whereas the rich
   man is called by an appellative name. Among men it is^ otherwise.
   Divitum nomina sciuntur, pauperum nesciuntur, saith Cajetan. However we
   forget the poor, we will be sure to remember the rich man's name and
   title. (2.) You that are rich, consider this is not the favour of God's
   people; be not contented with common bounty. You may have an estate,
   and others may have higher privileges. As Luther, [172] profess that
   you will not be contented so; you will not be quiet till you have the
   tokens of his special mercy.

   Obs. 2. There are poor in this world, and poor in the world to come.
   Dives, that fared deliciously every day, and was clothed in fine linen,
   yet wanted a drop to cool his tongue. Desideravit guttam, saith Austin,
   qui non dedit micam; he wanted a drop, that would not give a crumb:
   Isa. lxv. 13, 14, `Behold my servants shall eat, but ye shall be
   hungry; behold my servants shall drink, but ye shall be thirsty: they
   shall rejoice, but ye shall be ashamed., Ye are left to your choice, to
   be rich in this world, but poor in the world to come; though here you
   swim and wallow in a sea of pleasures, yet there you may want a drop to
   cool your tongue.

   Obs. 3. The poor of this world may be spiritually rich. The apostle's
   riddle is made good, 2 Cor. vi. 10, `As having nothing, yet possessing
   all things;, nothing in the world, and all in faith.

   Obs. 4. Faith maketh us truly rich; it is the open hand of the soul, to
   receive all the bounteous supplies of God. If we be empty and poor, it
   is not because God's hand is straitened, but ours is not opened. A man
   may be poor notwithstanding the abundance of wealth: it putteth a
   difference between you and others for a while, but in the grave `the
   poor and the rich meet together, Job iii. 19; that is, are all in the
   same estate without difference. In the charnel-house all skulls are in
   the same case, not to be distinguished by the ornaments or abasures of
   temporal life. It is grace alone that will make you to excel for ever.
   Nay, riches cannot make you always to differ in this world: `They take
   to themselves wings, and fly away, Prov. xxiii. 5. Well, then, you that
   are poor, do not envy others, plenty; you that are rich, do not please
   yourselves in these enjoyments. Istae divitiae nec verae sunt, nec
   vestrae--they are neither true riches, neither can you always call them
   your own.

   Obs. 5. The Lord loveth only the godly poor. There are a wicked poor
   whose hearts are ignorantly stubborn, whose lives are viciously
   profane. Christ saith, `Blessed are the poor, for yours is the kingdom
   of God, Luke vi. 20. In the evangelist Matthew it is explained, 1
   Blessed are the poor in spirit, Mat. v. 3. David saith, `The abjects
   gathered themselves against me, Ps. xxxv. 15. Many times men of that
   quality are malignant opposites to the children and cause of God, saucy
   dust, that will be flying in the faces of God's people; and their rage
   is the more fierce because there is nothing of knowledge, politic
   restraints, and civil or ingenuous education, to break the force of it.

   Obs. 6. All God's people are heirs; they are heirs, they are but heirs.
   They are heirs; that cometh to them by virtue of their sonship: Rom.
   viii. 17, `If children, then heirs, heirs of God, and joint-heirs with
   Christ, Jesus Christ was the natural son and the natural heir; and we,
   being adopted sons, are adopted heirs. He is called, Heb. i. 2, `the
   heir of all things;, and he hath invested us with his own privileges.
   Do but consider what an heir a child of God is, one that is received
   into the same privileges with Christ; and therefore the apostle saith,
   he is a `joint-heir., In a spiritual manner, and as we are capable, we
   shall possess the same glory that Christ doth. Again, they are heirs
   whose right is indefeasible. Men may appoint heirs, and alter their
   purpose, especially concerning adopted heirs; but God never changeth.
   In assurance of it we have earnest, 2 Cor. i. 22, and we have
   first-fruits, Rom. viii. 23. We have earnest to show how sure, we have
   first-fruits to show how good, our inheritance is; a taste how good,
   and a pledge how sure. Well, then, you that have tasted of the grapes
   of Eshcol, have had any sense of your adoption, you may be confident
   God will never alter his purposes of love. Again, they are heirs that
   not only look to inherit the goods of their heavenly Father, but his
   person. God doth not only make over heaven to you, but himself: `I will
   be your God;, quantus quantus est, God is yours. So Ps. xvi. 5, `The
   Lord is the portion of mine inheritance., Again, they are heirs that
   possess by [173] their father's lifetime. Men give their estates to us
   when they can possess them no longer. But this is our happiness, that
   God and we possess it together; and therefore it is said, `glorified
   with him., Again, they are heirs to an estate that will not be
   diminished by the multitude of co-heirs. Many a fair stream is drawn
   dry by being dispersed into several channels; but here, the more the
   greater the privilege. What a happiness is it to enjoy God among all
   the saints! They `shall sit down with Abraham, and Isaac, and Jacob.,
   We may jointly inherit without envy. The company is a part of the
   blessing: it is one of the apostle's motives, `Ye are come to an
   innumerable company of saints and angels, Heb. xii. 22, 23. It was a
   foolish question, that, `Who shall be greatest in the kingdom of
   heaven?, Mat. xviii.; for when God is all in all, he will fill up every
   vessel. Such a question suiteth with our present state; but in glory,
   as there is no sin to provoke such curiosity, so there is no want to
   occasion it. They are but heirs: alas! now they groan and wait for the
   adoption, Rom. viii. 23, that is, for the full enjoyment of the
   privileges of it. So 1 John iii. 2, `We are the sons of God, but it
   doth not appear what we shall be;, we have a right, but not full
   possession. Hope cannot conceive what the estate will be when it cometh
   in hand. There is much goodness laid out, but more laid up, Ps. xxxi.
   19. It is observable that all Christian privileges are spoken of in
   scripture as if they did not receive their accomplishment till the day
   of judgment. I have spoken already of adoption, that the saints wait
   for it. For justification, then, we shall know the comfort of it; when
   Christ, in his solemn and most imperial day, in the midst of the
   triumph of his justice, shall remember only the services, and pass by
   the sins, of the faithful. Then shall we know the meaning of that
   promise, `I am he that forgiveth your iniquities, and will remember
   your sins no more., Our comfort now is mixed, and we are often harassed
   with doubts and fears; but when our pardon is solemnly proclaimed
   before all the world, then shall we indeed know what it is to be
   absolved. Therefore the scripture speaketh as if an act for our
   justification were only passed then: Acts iii. 19, `Repent, that your
   sins may be blotted out, when the times of refreshing shall come from
   the presence of the Lord., And possibly that may be the reason of that
   expression that intimateth forgiveness of sins in the world to come:
   Mat. xii. 32, `It shall never be forgiven, in this world, or in the
   world to come;, i.e., an act of pardon can neither now be really
   passed, or then solemnly declared. So for redemption: we shall not
   understand that privilege till we are redeemed from death and the
   grave, and have a full and final deliverance from all evils; therefore
   we are said to `wait for the redemption of our bodies., Rom. viii. 23,
   and `lift up your heads, for your redemption draweth nigh, Luke xxi.
   28. And that possibly may be the reason why the apostle, when he
   numbereth up the fruits of our union with Christ, he putteth redemption
   last, 1 Cor. i. 30. Here we have righteousness, wisdom, grace, but in
   the world to come we have redemption; therefore, the day of the Lord is
   called `the day of redemption, Eph. iv. 30. So also for union with
   Christ; it is begun here, but so often interrupted, that it is rather
   an absence than a union: 2 Cor. v. 6, `Whiles we are at home in the
   body, we are absent from the Lord., The apostle speaketh so, because we
   do not so freely enjoy the comforts of his presence. So Phil. i. 23, `I
   desire to be dissolved, and to be with Christ;, a Christian is with
   Christ here, but rather without him. Then shall we know what it is to
   be with him, when we shall in body and soul be translated into heaven,
   and be always in his eye and presence. So for sanctification: there is
   so much of the old nature remaining, that there is scarce anything of
   the new; and therefore the day of judgment is called palingenesi'a, the
   regeneration, Mat. xix. 28; that is, the time when all things are made
   new, when we come to be settled in our everlasting state; and that may
   be the occasion of the apostle's expression, 1 Thes. iii. 13,
   `Sanctified at Christ's coming., Thus you see, in all points of
   Christian privilege, we are, though heirs, yet but heirs. Well, then,
   you that `have the first-fruits of the Spirit, come and rejoice in your
   hopes: `Behold what manner of love the Father hath showed you!, 1 John
   iii. 1. We were strangers, yet we are made sons--nay, heirs; we were of
   low degree--it may be poor, beggarly in the world--yet have we this
   exousi'an, this dignity put upon us, to be chosen to the fairest
   kingdom that ever was and will be, John i. 12. We were enemies,
   rebellious as well as despicable, yet still heirs: from `children of
   wrath, made `heirs of glory., God needed not such an adoption; he had a
   Son who is called his delight and rejoicing before all worlds, Prov.
   viii. 31, and yet he would make thee, that wast a stranger to his
   family, a rebel to his crown, so base in the world, a joint-heir with
   his only Son. Oh! what love and thankfulness should this beget in us!
   Every person of the Godhead showeth his love to us; the Father he
   adopteth us: `Behold what manner of love the Father, &c.; the Son for a
   while resigneth and layeth aside his honour--nay, dieth, to purchase
   our right, Gal. iv. 6; and `the Spirit witnesseth that we are the sons
   of God., Rom. viii. 15. Oh! adore the love of the Trinity with high and
   raised thoughts. Consider what a comfort here is against all the
   discouragements and abasures that we meet with in the world; princes in
   disguise are often slighted, and the heirs of heaven are made the
   world's reproach. But why should you be dejected? 2 Sam. xiii. 4, `Why
   art thou so lean from day to day? art not thou the king's son?, Are not
   you heirs of the kingdom of glory? And, by the way, here is some advice
   to the world: Do not contemn the meanest that are godly--they are
   heirs; every one worshippeth the rising sun, and observeth the heir.
   Oh! make you friends of them, they will stead you another day: Luke
   xvi. 9, `Make you friends of the mammon of unrighteousness, that, when
   ye fail, they may receive you into everlasting habitations;, that is,
   with that wealth, which is usually abused to sin, make you friends of
   the poor godly saints; they with Christ shall judge the world, 1 Cor.
   vi. 2. Make them friends, that they may give their suffrage to you, and
   receive you into heavenly joys. A main thing that Christ taketh notice
   of at the day of judgment, is this: `Thus have ye done to one of my
   naked brethren, Mat. xxv. 40.

   Obs. 7. That the faithful are heirs to a kingdom. Heaven and glory is
   often set out to us under that notion. You have places every where.
   Kingdoms are for kings; and every saint is a spiritual king: Rev. i. 6,
   `He hath made us kings and priests unto God his Father., Suitable to
   which expression it is said, 1 Peter ii. 9, that we are `a royal
   priesthood., These two dignities are joined together, because
   heretofore their kings were priests; and the heads of the families were
   the priests of it. Cohen signifieth both a prince of Midian and a
   priest of Midian. But to return. They are kings because of that
   spiritual power they have over themselves, sin, Satan, and the world;
   and be cause they are kings, therefore their glory must be a kingdom.
   Again, Christ is a king, and therefore they are kings, and his kingdom
   is their kingdom. Being united to Christ, they are possessed of his
   royalty. Again, there is a very great resemblance between the glory we
   expect and a kingdom: Luke xii. 32, `Fear not, little flock; it is your
   Father's pleasure to give you a kingdom., It is called a kingdom in
   regard of its splendour, festivity, and glory. That is the highest
   excellency and note of a difference amongst men. And also in regard of
   attendants; angels are `ministering spirits, Heb. i. 14. They are so
   already; but there they are as porters standing at the twelve gates of
   our city, Rev. xxi. 12. Nay, Christ himself will gird himself, and
   serve those whom he findeth watching at his second coming, Luke xii.
   37. And it is a kingdom in regard of power and dominion. `All things
   are theirs, 1 Cor. iii. 21, 22. They `shall judge the world, 1 Cor. vi.
   2, 3; yea, the evil angels. And also in regard of abundance of content
   and satisfaction. There is `fulness of pleasures for evermore, Ps. xvi.
   11. All these things concur to make it a kingdom. It is a state of the
   highest honour and glory, great pleasure and contentment, noble
   attendants, vast dominion. To all these you may add the great liberty
   and freedom which we shall enjoy from sins and troubles. We shall be
   above the control of Satan, and the opposition of a vile heart. Oh!
   then, we that expect these things, `what manner of persons ought we to
   be?, The apostle hath an exhortation suitable to this purpose: 1 Thes.
   ii. 11, 12, `Walk worthy of God, that hath called you to his kingdom.,
   Live as kings for the present, commanding your spirits, judging your
   souls, above ordinary pursuits--it is not for eagles to catch flies;
   above ordinary crosses--cogita te Caesarem esse. Remember thou shalt
   one day be a king with God in glory. Enter upon thy kingdom by degrees:
   `The kingdom of God is joy and peace in the Holy Ghost., Rom. xiv. 17.
   But now for others, who as yet remain, at the best, but in an uncertain
   estate, it is a motive to press them to do what they can to interest
   themselves in these hopes: Mat. xi. 12, `The kingdom of heaven
   suffereth violence., It is a kingdom, and therefore men are so violent
   for it. Oh! consider, it is for a crown, and that will encourage you to
   all earnestness of pursuit. A lazy wish, a drowsy prayer, is not
   enough.

   Obs. 8. That heaven is a kingdom engaged by promise. It is not only
   good, to tempt your desires, but sure, to support your hopes. Look upon
   it not only as a kingdom, but as a promised kingdom, and judge him
   faithful that hath promised. None can comfort themselves in these hopes
   but they that have interest in the promise. They can plead with God for
   their own souls--We have thy word; there is a `promise wherein thou
   hast caused us to hope, Ps. cxix. 49. Heaven is not only prepared, but
   promised. You may not only have loose hopes, but a steadfast
   confidence.

   Obs. 9. That the promise of the kingdom is made to those that love God.
   Love is the effect of faith, and the ground of all duty, and so the
   best discovery of a spiritual estate. They do not believe that do not
   love; and they cannot obey that do not love. Look, then, to this grace.
   Do you love God? When promises have the condition specified in them, we
   cannot take comfort in the promise till we are sure of the condition.
   As Christ asked Simon Peter, `Lovest thou me?, so commune with your own
   souls, Dost thou love God? Nay, urge the soul with it again, Dost thou
   indeed love God? The effects and products of love are many. Those which
   love God, love that which is of God. As (1.) His glory. Their great
   desire and delight is to honour him, that they may be any way
   serviceable to the glory of God. The sin mentioned, 2 Tim. iii. 2,
   `Lovers of themselves, is the opposite frame to this. When all that men
   do is with a self-respect, they have little love to God. (2.) His
   commandments. I observed before, that usually men love sin and hate the
   commandment. They are vexed with those holy laws that thwart their
   corrupt desires. Natural conscience impresseth a sense of duty, and
   vile affection worketh a dislike of it. But now, 1 John v. 3, `This is
   the love of God, that his commandments are not grievous., Duty is their
   delight, and ordinances their solace: Ps. xxvi. 8, `How have I loved
   the habitation of thine house, and the place where thine honour
   dwelleth!, They will desire to be often in the company of God, to be
   there where they may meet with him. (3.) His friends. They love
   Christians as Christians, though otherwise never so mean. Love of the
   brethren is made an evidence of great importance, 1 John iii. 14. By
   these discoveries may you judge yourselves.

   Ver. 6. But ye have despised the poor. Do not rich men oppress you, and
   draw you before the judgment-seats?

   Here the apostle endeavoureth to work them to a sense of their own
   miscarriage. For, having proved respect of persons a sin, he falleth.
   directly upon their consciences; and you have been guilty of it, you
   have despised the poor. And then, to show that their practice was not
   only vain and evil, but mad and senseless, he urgeth a new argument:
   `Do not rich men oppress you?, He doth, in effect, ask them, whether
   they would show so much honour to their executioners and oppressors?
   But you will say, Doth not the apostle herein stir them up to revenge?
   and are we not `to love our enemies, and to do good to them that hate
   us,? I answer--(1.) It is one thing to love enemies, another to esteem
   them out of some perverse respect; and there is a difference between
   fawning and offices of humanity and civility. (2.) Some have deserved
   so ill of the church, that they cannot challenge the least civil
   respect from the people of God: 3 John 10, `Bid him not God speed., So
   2 Kings iii. 14, `Were it not for Jehoshaphat, the king of Judah, I
   would not look towards thee, nor see thee, (3.) The apostle doth not
   speak to the persons, but to the case. Will you honour wealth, which is
   the visible cause of all mischief? You see that men of that rank and
   order are usually persecutors and blasphemers. He speaketh of rich men
   in general, not such as used to frequent the church and synagogue; for
   otherwise you mistake the apostle's argument if you think the words
   directed to the persons rather than the order. His argument runneth
   thus: Will you prefer men for wealth in the church, when you see that
   none are so mischievous, and such public enemies to the church, as
   those that are wealthy? To prove that wealth is no sufficient ground of
   Christian respect, he urgeth the usual abuse of it.

   But ye have despised the poor.--He showeth how contrary their practice
   was to God's dispensation: God hath put honour upon them, but ye
   dishonour them, as the original word signifieth. The prophet expresseth
   such a like sin thus: Amos v. 11, `Ye have trodden the poor under
   foot.,

   Do not rich men.--Either he meaneth rich Pagans and Jews that had not
   embraced Christianity, persecutions usually arising from men of that
   sort and order, as the scribes, pharisees, and high priests: `The chief
   men of the city were stirred up against Paul and Barnabas, Acts xiii.
   50; or else pseudo-Christians, who, being great and powerful, oppressed
   their brethren, and used all manner of violence towards them. Or,
   rather, in general, any sort of rich men.

   Oppress you.--The word is katadunasteuousi, abuse their power against
   you, or usurp a power over you which was never given them. In which
   sense Solomon saith, Prov. xxii. 7, `The rich ruleth over the poor, and
   the borrower is servant to the lender, Ruleth, that is, arrogateth a
   power, though not invested with the honour of magistracy.

   And draw you before the judgment-seats?--If it be understood of the
   unconverted Jews, the meaning is, they helped forward the persecution,
   and implieth the same with that, Mat. x. 17, `They shall deliver you up
   to councils., Or, if of rich men in the general, to which I rather
   incline, it noteth the violent practices which they used to the poor,
   dragging them, as they used to do with their debtors: `He plucked him
   by the throat, Mat. xviii. 28. And the prophet Isaiah expresseth the
   same cruelty by `smiting with the fist of wickedness, Isa. lviii. 4. A
   great liberty the creditor had over the debtor among the Jews, and that
   our apostle intimateth in the word helkousi, `they draw you;, and when
   he addeth `before judgment-seats, he aggravateth this wickedness that
   was now grown customary among them; which was not only violent usage of
   the poor, but oppressing them under a form of law: either wearing them
   out by vexatious suits, or defrauding them presently of their right,
   through the favour which they obtained by their power and greatness, a
   practice common among all nations, but especially among the Jews, and
   therefore is it everywhere noted in the scriptures. See Ps. x. 9, 10.

   The notes are these:--

   Obs. 1. From that despised the poor. That known and apparent guilt must
   be roundly charged. Nathan said to David, 2 Sam. xii. 7, `Thou art the
   man., When the practice is notorious, a faint accusation doth no good.
   The prophet striketh David on the breast; this is thy sin. When a city
   is on fire, will a man come coldly and say, Yonder is a great fire, I
   pray God it doth no harm? No; he will cry, Fire, fire; you are undone
   if you do not quench it. So when the practice is open and clearly
   sinful, it is not good to come with a contemplative lecture and lame
   homily, but to fall to the case directly. Ye have despised the poor.
   Sirs, this is your sin, and if you do not reform it, this will be you
   ruin. It is good to be a little warm when the sin is common and the
   danger imminent.

   Obs. 2. From that but you. He opposeth their practice to God's
   dispensation; that despising the poor is a sin, not only against the
   word and written will of God, but his mind and intent in his works and
   dispensations. It is a kind of gigantomachy, a resisting of God. (1.)
   It is against the mind of God in their creation: Prov. xxii. 2, `The
   rich and the poor meet together, the Lord is the maker of them both;,
   that is, they meet in this, that they have but one maker. There is
   another meeting, Job iii. 15; they meet in the grave, they meet in
   their death, and in their maker. Now God never made a creature for
   contempt. These considerations should restrain it. They were made as we
   were, and they die as we do. The poor man is called our `own flesh,
   Isa. lviii. 7; Adam's child, as we are. (2.) It is against God's
   providence,--his common providence, who hath constituted this order in
   the world: Prov. xvii. 5, `Whoso reproacheth the poor despiseth his
   maker;, that is, contemneth the wise dispensation of God, who would
   have the world to consist of hills and valleys, and the poor
   intermingled with the rich; therefore Christ saith, Mat. xxvi. 11, The
   poor you have always present with you., It is one of the settled
   constitutions and laws of providence, and it is necessary for the uses
   and services of the world; this preserveth order. There are many
   offices and functions which human societies cannot want, and therefore
   some men's spirits are fitted for handicrafts, and hard manual labours,
   to which men of a higher spirit and delicate breeding will not
   condescend. (3.) It is also against God's special providence, by which
   many times the greatest gifts are bestowed upon them that are poor and
   despicable in the world; their wit being sharpened by necessity, they
   may have the clearer use of reason. Naaman's servant saw more than his
   master, 2 Kings v. 13; and Solomon telleth of `a poor man that
   delivered the city,, Eccles. ix. 15. Nay, God many times putteth that
   singular honour of being heirs of salvation upon them. The poor are
   rich in faith in the context; and then injury must needs redound to
   him, for they are his friends and children; and friends have all things
   common, both courtesies and injuries.

   Obs. 3. Rich men are usually persecutors or oppressors. Their
   wickedness hath the advantage of an occasion. And usually when a
   disposition and an occasion meet together, then sin is drawn forth and
   discovered. Many have will, but have no power. The world would be a
   common stage to act all manner of villanies upon, were it not for such
   restraints of providence. Therefore Solomon maketh an oppressing poor
   men to be a kind of wonder and prodigy. Besides, riches exalt the mind,
   and efferate it. They have had little experience of misery, and so have
   little pity. God's motives to Israel were these: Do good to strangers,
   for thou wert a stranger; and do good to the poor, for thy father was a
   poor Syrian. Such reasonings are frequent in scripture. But now, when
   men live altogether at ease, their hearts are not meekened with a sense
   of the accidents and inconveniences of the common life. And therefore,
   having power in their hands, they use it, as beasts do their strength,
   in acts of violence. The prophet often complaineth, Amos vi., of `the
   excellency of Jacob, and `the oppression that was in her palaces.,
   Again, wealth often endeth in pride, and pride breaketh all common and
   moral restraints; and so men make their will a law, and think as if the
   rest of the world were made to serve their pleasures. And besides, the
   world filleth their hearts with a ravenous desire to have more of the
   world, how unjustly soever it be purchased and gotten. You see the
   reason why they are oppressors and they are persecutors, because
   commonly the meanest are most forward in religion. The spirit of the
   world and the spirit of Christ are at enmity. The gospel putteth men
   upon the same level, which persons elevated and exalted cannot endure.
   Besides, they are afraid that the things of Christ will bring some
   disturbance to their worldly concernments and possessions. The Jewish
   rulers were afraid of division among the people, and the coming in of
   the Romans. The Gadarenes were afraid of their hogs. Many such reasons
   might be given. Well, then, rich men should be more careful to avoid
   the sins that seem to cleave to their rank and order. It is very hard,
   but `with God all things are possible., Wealth is called `the mammon of
   unrighteousness, Luke xvi. 9. because it is usually the instrument and
   incentive of it. That of Jerome is harsh, but too often true--Omnis
   dives aut iniquus est, aut iniqui haeres--that every rich man is either
   an oppressor himself, or the heir of one. Certainly it is but almost
   impossible to be rich and righteous. There are many evils incident to
   your state. Moral evils, such as heathens discerned, as pride: `Charge
   them that they be not high-minded, 1 Tim. vi. 17. Boasting, with some
   contempt of others: Jer. ix. 23, `Let not the rich man glory in his
   riches;, so injustice: Prov. xxii. 7, `The rich ruleth over the poor;,
   that is, by force and violence: the word may be read, `domineereth.,
   Then luxury and profuseness. Men abuse the fatness of their portion,
   and lay it out upon their lusts. Dives `fared deliciously every day.,
   But there are also spiritual evils, which are worse, because they lie
   more closely and undiscerned. These are--(1.) Forgetting of God, when
   he hath remembered them most. Men that live at ease have little or no
   sense of duty. Agur prayeth, `Give me not riches, lest I be full, and
   deny thee, Prov. xxx. 9. And (2.) creature-confidence. Hence those
   frequent cautions: 1 Tim. vi. 17, `Trust not in uncertain riches;, and
   Ps. lxii. 10, `If riches increase, set not your hearts upon them.,
   Usually the creatures rival God; and when we enjoy them in abundance,
   it is hard to keep off the heart from trust in them. (3.) Worldliness.
   We are tainted by the objects with which we usually converse; and the
   more men have, the more sparing for God's uses and their own. Solomon
   speaketh of `riches kept by the owners to their hurt, Eccles. v. 13.
   And there is an expression in the book of Job, chap. xx. 22, `In the
   fulness of his sufficiency, he shall be in straits., There is no
   greater argument of God's curse than to have an estate and not to enjoy
   it. So (4.) security: Luke xii. 19, `Soul, take thine ease, thou hast
   goods laid up for many years., These are evils that cleave to wealth,
   like rust to money. I have but named them, because I would not digress
   into illustrations.

   Ver. 7. Do not they blaspheme that worthy name by which ye are called?

   He proceedeth in reckoning up the abuses of riches. Who are the enemies
   of God and of religion, the scorners of the worthy name of Christians,
   but the rich?

   Do not they blaspheme.--Some interpret it of the carnal rich men that
   professed religion, as if, by the scandal of their practices, they had
   brought an odium and ill report upon Christianity itself. So that `they
   blaspheme, in their sense, is, `they cause to blaspheme., They think it
   is an Hebraism, kal for hiphil. The whole stream of interpreters run
   this way. They urge for it those parallel places: Rom. ii. 24, `Through
   you is the name of God blasphemed among the Gentiles;, and 2 Peter ii.
   2, by them is `the way of truth evil spoken of;, that is, by their
   means. And that in the 1st epistle to Timothy, chap. vi. 1, Let
   servants be obedient, `that the name of God and his doctrine be not
   blasphemed;, and Titus ii. 5, The wives should be discreet and chaste,
   `that the word of God be not blasphemed., Certainly religion is never
   more dishonoured than by the lives of carnal professors. But this is
   the great mistake of this context, to apply what is here spoken to rich
   Christians. The apostle only giveth an observation of the manners of
   the rich men of that age; they were usually such as were bitter enemies
   to Christianity; and thereupon inferreth that wealth was not a valuable
   consideration in the church to prefer men to places of rule and honour,
   or to further their cause whenever it came into debate.

   That worthy name, kalon, `honourable;, as before, ver. 3.--kalos, `in a
   good place, is, in the original, honourably.

   By which ye are called.--In the original, to epiklethen eph' humas,
   `which is called upon you;, and some interpret that thus, `which you
   call upon., It is made a description of Christians: 1 Cor. i. 2, `All
   that call upon the name of Christ;, and 2 Tim. ii. 18, `Let him that
   nameth the name of Christ., Or else thus: Which is called upon over
   you; that is, in baptism, Mat. xxviii. 19, and Acts ii. 38. Or rather,
   as we translate, `by which ye are called;, for that is the proper
   import of that phrase, `called upon you., It is applied to wives, that
   are called after the name of the husband: Isa. iv. 1, `Let thy name be
   called upon us;, or to children, as Gen. xlviii. 16, `Let my name be
   called on them, and the name of my fathers, &c.; and so it implieth the
   name of Christ, which is put upon his people, who sustain these
   relations to him of spouse and children.

   The notes are these:-

   Obs. 1. That wicked rich men, above all others, are most prone to
   blasphemy. They `set their hearts as the heart of God, Ezek. xxviii. 5,
   6. Riches beget pride, and pride endeth in atheism. Besides, they,
   enjoying a most liberal use of the creature, are apt to talk unseemly.
   When their hearts are warmed and inflamed with wine and mirth, they
   cannot contain, but must needs disgorge their malice upon the ways and
   servants of Christ. The merry and full-fed Babylonians must have a
   Hebrew song, Ps. cxxxvii. And it is no feast with many unless John the
   Baptist's head be brought in a charger. Religion, or religious persons,
   must be served in to feed their mirth and sportiveness.

   Obs. 2. They that love Christ will hate blasphemers. When he would work
   them into a disesteem of these ungodly wretches, he saith, `Do they not
   blaspheme that worthy name?, Moses burned with a holy zeal when he
   heard that one had blasphemed God, Lev. xxiv. 13, 14. And David saith,
   Ps. cxxxix. 20-22, `They speak against thee wickedly; thine enemies
   take thy name in vain. Do not I hate them that hate thee? I hate them
   with a perfect hatred: I count them mine enemies, Love is tender of the
   least wrong done to the thing beloved. More especially will it sparkle
   and burn with a fiery zeal when such high contempt is cast upon it as
   blasphemy putteth upon Christ. Those Gallios of our time, that can so
   tamely, and without any indignation, hear the worthy name of Christ
   profaned with execrable blasphemies, show how little love they have to
   him. David counted them his enemies that spoke wickedly against his
   God; but such are their darlings.

   Obs. 3. That Christ's name is a worthy name. Christianity will never be
   a disgrace to you; you may be a disgrace to Christianity. `I am not
   ashamed, saith the apostle Paul, `of the gospel of Christ., Rom. i. 16.
   Many are ashamed to own their profession in carnal company, as if there
   could be any disgrace in being Christ's servant. Oh! it is an honour to
   you. And as Christianity is an honour to you, so should you be an
   honour to it, that you may not stain a worthy name: `Adorn the gospel,
   Titus ii. 10. The herd of wicked men they are ignota capita, persons
   unknown and unobserved; they may sin, and sin again, yet the world
   taketh no notice of it. But how doth it furnish the triumphs of the
   uncircumcised to see men of a worthy name overtaken in an offence? The
   Hams of the world will laugh to see a Noah drunk. Spots and stains in
   white are soon discerned.

   Obs. 4. The people of Christ are named and called after Christ's name;
   Christians, from Christ. The apostle saith, Eph. iii. 15, `From him the
   whole family, both in heaven and earth, is named., The name was first
   given them at Antioch, Acts xi. 26. They were called `disciples,
   before, but, to distinguish themselves from false brethren, they named
   themselves `Christians., They were called `Nazarites, and `Galileans,
   by their enemies; and about this time there was a sect of that name,
   half Jews and half Christians. Now the very name presseth us to care
   and holiness. Remember what Christ did: you are called after his name:
   2 Tim. ii. 19, `Let every one that nameth the name of Christ depart
   from iniquity: pas o onoma'zon, he that counteth it his honour to use
   the name of Christ in invocation. Alexander the Great said to one of
   his captains, that was also called Alexander, Recordare nominis
   Alexandri--see you do nothing unworthy the name of Alexander. So, see
   you do nothing unworthy the name of Christ. And, as another said,
   speaking of something unbeseeming, I could do it, if I were not
   Themistocles; so, I could do it, if I were not a Christian. Or, as
   Nehemiah, `Should such a man as I flee?, Shall I, that am named by the
   name of Christ, do this? Again, this name is an argument which you may
   use to God in prayer for grace and mercy; his name is upon you, that
   endeareth you to his bowels. God's promises are made to such, `If the
   people that are called by my name, &c., 2 Chron. vii. 14. And so there
   is a notable promise, Deut. xxviii. 10, `And all the people of the
   earth shall see that thou art called by the name of God, and they shall
   be afraid of thee., So you shall see the church pleading this, Jer.
   xiv. 9, `Yet thou, O Lord, art in the midst of us, and we are called by
   thy name; leave us not., So may you go to God: Lord, it is thus with
   us, but `we are called by thy name.,

   Ver. 8. If ye fulfil the royal law, according to the scriptures, Thou
   shall love thy neighbour as thyself, ye do well.

   Now he comes to discover the ground upon which they did thus
   preposterously dispense their respects. It was not charity, as they did
   pretend, but having men's persons in admiration, because of advantage.
   For this verse is a prolepsis, or a prevention of an excuse foreseen,
   which might be framed thus: That they were not to be blamed for being
   too humble, and giving respect there, where it was least due; and that
   they did it out of relation to the common good, and a necessary
   observance of those ranks and degrees which God hath constituted among
   men. The apostle supposeth this objection, and answereth it partly by
   concession: if you do it in obedience to the second table (the tenor of
   which the apostle expresseth by that general rule `Thou shalt love thy
   neighbour as thyself,), then, such respect, rightly regulated, and
   `according to the scriptures, is but a duty; partly by way of
   conviction: your inordinate respect of the rich, with contempt of the
   poor, is such a flattery and partiality which the law doth openly
   condemn. The poor, and those whom we may help and relieve, being in the
   law, or scripture-notion, as much, yea, rather more, the neighbour than
   the rich.

   If ye fulfil, teleite.--If ye do squarely and roundly come up to the
   obedience of the law, that part of it which is the rule of outward
   respects. The word properly signifies, `if ye perfectly accomplish.,
   Sincerity is a kind of perfection. The Papists, among other places,
   bring this for one to show that a just man may fulfil the law of God.
   In this place it only implies a sincere respect to the whole duty of
   the law.

   The royal law.--So he calleth it, either because God is the King of
   kings, and Jesus Christ the King of saints, Rev. xv. 3; and so the law,
   either in God's hands or Christ's hands, is a royal law, the least
   deflection from which is rebellion. You would not easily break kings,
   laws. God's laws are royal laws because of the dignity of the author of
   them. The Syriac interpreter favoureth this sense, for he translateth
   it `the law of God;, or they may be called so from their own worth:
   that which is excellent, we call it royal; or else because of its great
   power upon the conscience. Men's laws are but properly ministerial and
   explicatory; God's is royal and absolute. Or `the royal law, to show
   the plainness and perspicuity of it, like `a royal way;, or, as we
   express it, `the king's highway., So it is said, Num. xxi. 22, `We will
   only go by the king's way., Suitable to which expression, `the royal
   law `may imply the highway and road of duty. Or, lastly, a royal law,
   to note the ingenuity of its precepts. The command of God, that is to
   guide you in dispensing your respects, doth not oblige you to this
   servility; the duty of it is more royal and ingenuous.

   According to the scriptures; that is, as the tenor of it is often set
   down in the word. The form here specified is often repeated, Lev. xix.
   18. The Septuagint, in the translation of that place, have the same
   words with our apostle. It is often repeated by our Lord, see Mat.
   xxii. 39; and often by the apostles, see Rom. xiii. 9; Gal. v. 14. The
   full import of this rule we shall anon open.

   Ye do well.--The same form is used, Phil. iv. 14, and implieth that
   then they were not blameworthy, and might justly be absolved and
   acquitted from the guilt charged in the context. And by the way we may
   hence gather, that the apostle doth not simply forbid a respect to the
   rich, but a respect sordid and invested with the circumstances of the
   context.

   Out of this verse observe:--

   Obs. 1. That the vilest wickedness will have a fair covert and
   pretence. Sin loves to walk under a disguise; the native face of it is
   ugly and odious. Therefore Satan in policy, and our hearts deceived by
   ignorance and self-love, seek to mask and hide it, that we may spare
   ourselves, which should press us to the greater heed. Never seek a
   cover of duty for a vile practice, and to excuse checks of conscience
   by some pretence from the law. It is Satan's cunning some times to
   dress up sins in the form and appearance of duty, and at other times to
   represent duty in the garb of sin: as Christ's healing on the Sabbath
   day. Be the more suspicious, especially in a matter wherein your
   private advantage is concerned, lest base compliance be reputed a
   necessary submission, and unjust gain be counted godliness. Examine the
   nature of the practice by the rule, Is the royal law appliable to such
   servility? And examine your own hearts. Is my aim right as well as my
   action? It is not enough to do what the law requires, but it must be
   done in that manner which the law requireth. Matter of duty may be
   turned into sin, where the respect and aim is carnal.

   Obs. 2. That coming to the law is the best way to discover
   self-deceits. If it be according to the law (saith the apostle), it is
   well. Paul died by the coming of the commandment, Rom. vii. 9; that is,
   in conviction upon his heart; saw himself in a dead and lost estate. So
   Rom. iii. 20, `By the law is the knowledge of sin;, and therefore we
   should often talk with the commandment, consult with it in all
   practices.

   Obs. 3. That the Lord's law is a royal law. (1.) It hath a kingly
   author. The solemn motive to obedience is, `I am the Lord., Marcion
   blasphemed in saying the law came from an evil God. Many now speak so
   contemptuously of it as if they had a Marcionite's spirit. The same
   Lord Jesus that gave the gospel gave also the law. Therefore it is so
   often said, Acts vii., that the law was `given by an angel;, that is,
   the angel of the covenant. So Heb. xii. 25 to end; the apostle proves
   that it was the voice of the Lord Jesus that shook Mount Sinai. It is a
   known rule in divinity that the Father never appeared in any shape, and
   therefore that all those apparitions in the Old Testament were of the
   second person. (2.) It requires noble work, fit for kings; service most
   proportioned to the dignity of a man's spirit. Service is an honour,
   and duty a privilege: Hosea viii. 12, `The great things, (it is in the
   vulgar honorabilia legis, the honourable things) `of my law., It is
   said of Israel that no nation was so high in honour above all nations,
   because they had God's statutes, which was `their wisdom, Deut. vii.
   The brightest part of God's glory is his holiness; and therefore it is
   said, `Glorious in holiness;, and it is our dignity to be holy. That
   must needs be a royal law that maketh all those kings that fulfil it.
   (3.) There is royal wages; no less than all of you to be made kings and
   princes unto God: `Enter into the kingdom prepared for you;, and,
   `henceforth is laid up for me a crown, 2 Tim. iv. 8. This is the
   entertainment that ye shall have from God hereafter, to be all crowned
   kings and princes. Oh! then, give the law this honour in your thoughts.
   Naturally men adore strictness. How great is the excellency of God's
   statutes! Check yourselves, that you can no more come under the power
   of them. In the ways of sin you have a bad master, worse work, and the
   worst wages. There is a bad master: `His lusts will ye do, John viii.
   44; they are Satan's lusts, he is the author of them. There is bad
   work; sin is the greatest bondage and thraldom, 2 Peter ii. 18, the
   heart naturally riseth against it. Then there is bad wages: Rom. vi.,
   `The wages of sin is death., Well, then, press these disproportions,
   and say, `What evil have I found in God?, Jer. ii. 5. Hath God or sin
   been a land of darkness to me? I have served him these eighty years
   (said Polycarp), kai` othk edi'kese me`, and he never did me harm.
   Reason with yourselves: Will you sin against a royal Lord, such royal
   work, such a royal reward?

   Obs. 4. That the rule that God hath left us is laid down in the
   scriptures; there is the signification of his will, and from thence
   must it be sought: they are `able to make the man of God perfect.,

   Obs. 5. The scriptures require we should love our neighbour as
   ourselves. Paul saith, Gal. v. 14, `All the law is fulfilled in one
   word: love thy neighbour as thyself., All the law, that is, all that
   part of the law which concerns our duty towards others; or all the law,
   by worshipping God, in discharging our duty towards man, and so turning
   both tables into one. And Christ saith, Mat. vii. 12, `This is the law,
   and the prophets,--that is, the sum of the whole word, and that
   standard of equity which is erected therein--that `whatsoever ye would
   that men should do to you, do ye even so to them:, for which saying
   Severus reverenced Christ and Christianity. But must a man \love his
   neighbour with the same proportion of care and respect that he doth
   himself? The special love of a man to his wife is expressed by this,
   Eph. v. 28, `So ought men to love their wives as their own bodies;, and
   the Hebrew expression is the same in all other places: `Let him love
   his neighbour as his own body., And must he now love every one with
   those singular respects and proportions of affection that he beareth to
   himself and his wife?

   I answer--The strictness of the precept should not amaze us. Christ
   raiseth it one peg higher: John xiii. 34, `I have given you a
   commandment, that as I have loved you, so ye should love one another.,
   There is another manner of pattern: Christ's love was intense, and the
   measure of it beyond the conceit of our thoughts: Yet as I love, so
   must ye love one another.

   But for the opening of this matter, I shall first show you, Who is your
   neighbour; secondly. What kind of love is required to him.

   First, Who is your neighbour?--a question necessary to be propounded.
   It was propounded to Christ himself: Luke x. 29, `Who is my neighbour?,
   The solution may be gathered out of Christ's answer. First, In the
   general, every man to whom I may be helpful; and the term neighbour is
   used because our charity is most exercised and drawn out to those that
   are near us, the objects that are about us. But it must not be confined
   there: for Christ proves that a stranger may be a neighbour, Luke x.
   36. All people that have the face of a man are called `our flesh, Isa.
   lviii. 7, and `one blood, Acts xvii. 26--`one blood, cousins at a
   remoter distance. Any man is a neighbour in regard of the nearness of
   our first original, and as he is capable of the same glory and
   blessedness which we expect; and so a stranger, an enemy, may be a
   neighbour by the gospel rules, and an object of such love as we bear
   unto ourselves, we being bound to desire his good, by virtue of his
   manhood, as we would our own. Secondly, There are more especial
   neighbours, who dwell about us, and are more frequent with us, whose
   necessities must provoke us to more acts and expressions of love; and
   as they are more or less near unto us, so are we to proportion our love
   to them: those that dwell with us before strangers. Thus the Hebrews
   preferred the men of their own nation before the Grecians `in the daily
   ministration, Acts vi. And then our kindred, and those of our family,
   before a common neighbour; as the apostle saith, 1 Tim. v. 8, `If any
   man provideth not for his own, he hath denied the faith, and is worse
   than an infidel., He speaks upon the case of showing pity at home. And
   then our children are in the next rank before them; and the wife of the
   bosom before them all: and accordingly must all acts of bounty and
   provision be dispensed. Thirdly, There are spiritual neighbours, and
   they are those who are begotten by the same Spirit to the same hopes,
   who are to have a special preferment in our affection; I mean, in that
   kind of affection which is proper to Christianity: and for all outward
   acts of bounty and love, they are to have the pre-eminence, our
   children and families only excepted, which, by the law of nature, in
   this case are to be looked upon as a part of ourselves: Gal. vi. 10,
   `As we have opportunity, let us do good to all men; especially to the
   house hold of faith., In short, in the love of bounty, the poor and
   necessitous man is the special neighbour; in the love of delight, the
   godly man is to have the preferment: `My delights are to the excellent
   of the earth, Ps. xvi. 2. Which also is Bernard's determination,
   Meliori major affectus, indigentiori major effectus, tribuendus
   est--the best must have most of our affection, the poorest most of our
   bounty: Luke xiv. 12-14, `When thou makest a feast, call not thy rich
   neighbours, &c. He doth not condemn honest courtesies, but reproveth
   the Pharisees, error, who thought by these things to satisfy the
   commandment; just as these did here in the text, who would seem to make
   that an act of charity which was but an act of covetousness, and called
   that love which was base servility and compliance: and we still see
   that many esteem that Christian communion which is indeed but a carnal
   visit, and pretend courtesy to excuse charity.

   Secondly, What kind of love is required in this expression, we are to
   love them as ourselves? I answer--The expression showeth the manner of
   our love, not the measure of it; a parity and likeness for kind, not
   for proportion. It cannot be understood in the same degree, partly
   because in some cases a man is bound to love his neighbour more than
   himself; as 1 John iii. 16, `We ought to lay down our lives for the
   brethren, my single life to save^the whole community. And so we ought
   to help on one another's spiritual good with the loss of our temporal:
   we may expose ourselves to uncertain danger to hinder another's certain
   danger. The apostle Paul, in a glorious excess of charity, could prefer
   the common good of the salvation of all the Jews before the particular
   salvation of his own soul: Rom. ix. 3, `I could wish that myself were
   accursed from Christ, for my brethren and kinsmen according to the
   flesh;, and Moses, for the general safety of Israel, could wish himself
   to be `blotted out of God's book, Exod. xxxii. Cases may happen wherein
   a public good may be more considerable, and better in itself, than my
   particular happiness; and then in self-denial I am bound to love others
   better than myself. And partly because, on the other hand, in ordinary
   cases it is impossible I should be as strongly moved, or as
   industriously active, in another man's case as I would in my own;
   therefore, as I said, the rule intendeth the kind of affection, and the
   way of it; that is, with what mind and in what course I should pursue
   the good of others--with the same heart and in the same way I would
   mine own; and chiefly aimeth at the prevention of a double evil usual
   among men--self-love and injury: self-love, when men out of the privacy
   and narrowness of their spirits, only `mind their own things;, and
   injury, when men care not how they deal with others. First, It
   preventeth self-love by pressing us--(1.) To mind the good of others: 1
   Cor. x. 24, `Let no man seek his own, but each man another's wealth,
   their comfort and contentment, by all offices of humanity suitable and
   convenient to their necessities; especially to promote their spiritual
   good, labouring to procure it, praying for them, though they be
   enemies, as David fasted for his enemies, Ps. xxxv. But alas! this love
   is quite decayed in these last ages of the world. ^They are mightily
   infamed in the scriptures for self-seeking, 2 Tim. iii. 2. One said,
   [174] The world was once destroyed, propter ardorem cupidinis, with
   water for the heat of lust; and it will be again destroyed, propter
   teporem charitatis, with fire for the coldness of love. These duties
   are quite out of date and use. (2.) To mind their good really, as
   truly, though not as much. The apostle saith, `Let love be without
   dissimulation;, and St John speaketh often of `loving in truth., Though
   we are not every way as earnest, yet we must be as real in promoting
   their good as our own, without any self-end and reflections upon our
   own advantage and profit. Secondly, It preventeth injury, by directing
   us to deal with others as we would have them to deal with ourselves;
   wishing them no more hurt than we would wish our own souls: I mean,
   when we are in our right reason, and self-love is regular; hiding their
   defects and infirmities as you would your own; pardoning their offences
   as you desire God should do yours; and in all contracts and acts of
   converse putting your souls in their stead. Would I be thus dealt with?
   If I had my own choice, would not I be otherwise used? In all our
   commerce it is good to make frequent appeals to our consciences: Would
   I have this measure measured unto my own soul?

   And thus I have opened the great rule of all commerce, `Love thy
   neighbour as thyself;, whose intent is, as I said, partly to prevent
   self-love, by showing we must do others good as well as ourselves; and
   partly to prevent injury, that we may do others no more evil than we do
   ourselves.

   Ver. 9. But if ye have respect to persons, ye commit sin, and are
   convinced of the laic as transgressors.

   Here is the second part of the apostle's answer. In the former part
   there was the concession, `Ye do well, if you give this respect in
   obedience to the law: but here is the correction; you give it contrary
   to the direction of the law, and so it is not a duty, but a sin.

   But if ye have respect to persons; that is, if, in distributing the
   honours and censures of the church, you judge altogether according to
   men's outward quality and condition, as before was cleared--

   Ye commit sin; that is, it is not a duty, as you pretend, but a sin;
   and, whatever you think, the law, which is the rule of Christ's
   process, will find you guilty.

   And are convinced of the law.--This may be understood, either
   generally, that, whatever their pretences were, yet the law would find
   them out, and distinguish their unjust partiality from a necessary
   respect; or else, more especially, it may be understood of the law
   which they urged,; Love thy neighbour as thyself;, which required an
   equal respect to the neighbour, however distinguished, whether rich or
   poor; or else the apostle intendeth the law against respect of persons:
   Lev. xix. 15, `Thou shalt do no unrighteousness in judgment; thou shalt
   not respect the person of the poor, nor the person of the mighty; but
   in righteousness shalt thou judge thy neighbour., To which place I
   suppose the apostle alludeth, because it is so fair for his purpose,
   and because in that context the general of love to the neighbour is
   repeated, see ver. 18; and in that the Septuagint have the very same
   words which the apostle useth in ver. 8.

   As transgressors.--Os, the word in the original for as, implieth
   reality, [175] not only similitude and likeness; that is, that you are
   indeed transgressors. I do the rather note it for the opening of a like
   expression in a matter important and weighty; it is in John i. 14, `We
   saw his glory, as the glory of the only-begotten Son of God;, that is,
   not like the glory of the Son of God, but that he was indeed so.

   Little is to be observed out of this verse, because the matter of it is
   handled in the context. Only note:--

   Obs. 1. That the word and rule discovereth wickedness when our blind
   consciences do not. Conscience hath but a weak light, and that light is
   partial: `Favour thyself, is the language of corrupt nature; and,
   therefore, that we may not be injurious to our own quiet, deluded
   conscience is apt to mistake every pretence for duty, and the outward
   work of every duty for the power and life of it; therefore the apostle
   saith of the heathens, that had but a little light, that they only
   minded e'rgon no'mou, `the work of the law., Rom. ii. 14; that is, the
   external matter of the commandment. Nay, those that have more light are
   every way as unfaithful in the use of it. Paul rested contented with
   his pharisaism and outward righteousness, till, by a serious
   application of the rule, he found that to be a merit of death which he
   had formerly reckoned upon as a plea for life. That I suppose he
   intendeth when he sayeth, `I was alive without the law, but the
   commandment coming, I died., Rom. vii. 9. Well, then, we see we have
   need to attend upon the word, and consult with the law, not the crooked
   rule of our own consciences.

   Obs. 2. It is but a crafty pretence when one part of the law is pleaded
   to excuse obedience to another; for when we pick and choose, we do not
   fulfil God's will, but our own. [176] These pretended submissive
   respect to the rich, as due by the law, but forgot those other precepts
   that established a duty to the poor. Conscience must be satisfied with
   something; therefore men usually please themselves in so much of
   obedience as is least contrary to their interests and inclinations, and
   have not an entire uniform respect to the whole law. It is as if a
   servant should think himself dutiful when he goeth to a feast or a fair
   when his master biddeth him; when, in the meantime, he declineth
   errands of less trouble, but of more service: whereas in such matters
   he doth not obey his master's will, but his own inclination. So in
   commands easy and compliant with our own humours and designs, we do not
   so much serve God as our own interests; and there is more of design
   than of duty and religion in such actions; and, therefore, they lose
   their reward with God. As to instance in a matter suitable to the
   context, God hath required that persons should be hospitable and
   harborous. Now men of a social nature will soon hear in that ear, and
   think themselves liberal and bountiful because they spend much in
   festivity and entertainment, or in feasting with their rich neighbours;
   whereas little or nothing is done out of a well-tempered charity, and
   in refreshing the poor members of Christ. Now this is no more accepted
   of God than the offering of a dog's head in sacrifice; because all this
   is but a lust fed and served under a pretence of religion--joviality
   under the disguise of Christian charity and bounty; and, therefore the
   apostle maketh entertainments to he hut `sowing to the flesh, Gal. vi.
   8; for I suppose the drift of that context is to distinguish between
   what is spent in charity and luxury: and in the process of the last day
   (described Mat. xxv.), Christ doth not ask what thou hast done to the
   rich, but to his poor members--to the hungry, the naked, &c. Well,
   then, beware of such a partial, disproportionate obedience. Hypocrites
   use to divide between the tables--between duty to God and duty to man;
   and in the respects due to man they are swayed more by their own
   humours and interests than the true motives of obedience; and,
   therefore, though they usually exceed in their duty and submission to
   the rich, yet they neglect if not contemn the poor, either in their
   suffrages and elections to ecclesiastical honours and offices, or in
   acts of judicature, or in duties of private charity, in visits and
   entertainments; which respect of persons our apostle justly disproveth,
   taxing it for a transgression, and not a duty.

   Ver. 10. For whosoever shall keep the whole laiv, and yet offend in one
   point, is guilty of all.

   The connection between this verse and the former is this: They had
   pleaded that their respect of the rich was but a necessary civility,
   and a duty of the law; or, at least, that it was but a small offence,
   such as might be excused by their innocent intention, and obedience in
   other things, which was an opinion rife in those days; and that some
   [177] 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 [178] his sins, he is tzadoc, the
   righteous man; he whose sins are greater than his merits, he is
   rashang, the wicked man; but where the sins and the merits are equal,
   he is the middle man, partly happy, and partly miserable., This was the
   sum of the Jewish doctrine in the more corrupt times; and some think
   the apostle might meet with this error in this verse, by showing that
   the least breach rendered a man obnoxious to the danger of the
   violation of the whole law. Rather, I suppose, it lieth thus: They
   satisfied themselves with half duty, using over-much observance to the
   rich, and to the poor nothing at all. He had before said, ei no'mon
   teleite basi'likon, `If ye fulfil, or perfect, the royal law., Now,
   they minded that part of it that was advantageous to them; it was not
   full or perfect obedience to cut off so much of duty as was less
   profitable: therefore the law convinced them `as transgressors., The
   royal law saith, `Thou shalt love thy neighbour as thyself;, and man is
   not to make such exceptions as please him best, to defalcate and cut
   off such a considerable part of duty at his own pleasure. God saith,
   `thy neighbour;, and I must not say, `my rich neighbour only., There
   must be an even and adequate care to comply with the whole will of God,
   or else it is not obedience, but you are in the danger of
   transgressors. This hint maketh much for the opening of the verse, a
   place in itself difficult. Augustine [179] consulted with Jerome about
   the sense of it in a long epistle; and, indeed, at the first view, the
   sentence seemeth harsh and rough. I shall first open the phrases,
   remove false inferences from it, and then establish the true notes and
   observations, that this scripture may have its due and proper force
   upon the conscience.

   Whosoever shall keep the whole law.--He speaketh upon supposition.
   Suppose a man should be exact in all other points of the law, which yet
   is impossible, we may suppose things that never shall be. Or else he
   speaketh according to their pretences and presumptions. They supposed
   they were not to be taxed or convinced as transgressors in any other
   matter: grant it, saith the apostle; or else he speaketh of the whole
   of this commandment, `Thou shalt love thy neighbour, &c. Suppose your
   duty to rich men, and where it may make for your advantage, be whole
   and entire.

   Yet if he offend in one point.--Willingly, constantly, and with
   allowance from conscience; with thought of merit and excuse, because of
   his obedience in other matters.

   He is guilty of all.--Liable to the same punishment, standeth upon the
   same terms of hope and acceptance with God, as if he had done nothing.
   A man may violate totam legem though not totum legis; sin against the
   dignity and authority of the whole law, though he doth not actually
   break every part of it. Ay! but you will say, as the apostles, Mat.
   xix., `Who then can be saved?, Here is a terrible sentence that will
   much discourage God's little ones, who are conscious to themselves of
   their daily failings. I answer--That which the apostle aimeth at is the
   discovery of hypocrites, not the discouragement of saints. As
   Zuinglius, when he had flashed the thunder and lightning of God in the
   face of sinners, he was wont to come in with this proviso, Bone
   Christiane, haec nihil ad te--poor Christian, this is not spoken to
   thee. So this is not spoken to discourage God's children, however it
   may be of use to them to make them more humble, cautious, and watchful,
   as lions will tremble when dogs are beaten. To clear the place, before
   I come to lay down the notes, I shall, according to promise, remove the
   false inferences. (1.) You cannot conclude hence that all sins are
   equal. They are all damning, not all alike damning. Some guilt may be
   more heinous, but all is deadly. And that is it which James asserteth:
   he saith, `he is guilty of all, but not equally guilty. The apostle
   would infer an equality of care and respect to the whole law, but not
   an equality of sin. All that can be collected is this, that one
   allowed, wilful, deliberate breach and violation forfeiteth our
   righteousness, and maketh us become obnoxious to the curse of the whole
   law, and the sinner shall no less die than if he had broken all by an
   actual transgression. So that, although all allowed sins deserve death,
   yet there is a difference still remaining in the several degrees of
   guilt and the curse. (2.) You cannot hence conclude that total
   rebellion is simply, and in itself, better than formal profession.
   Christ loved the man for the good things that were in him from his
   youth, and telleth him, `Thou art not far from the kingdom of God., We
   read of greater sins, and more intolerable judgment. Good moral
   heathens may have a cooler hell. (3.) You cannot apply it to them whose
   care of obedience is universal, though the success be not answerable:
   Ps. cxix. 6, `Then shall I not be ashamed when I have respect to all
   thy commandments;, not when I have observed, but when I have respect.
   Gracious hearts look to all, when they cannot accomplish all; and upon
   every known defect and failing they humble themselves, and seek mercy.
   It doth not exclude them, for then it would exclude all. But when men
   allow and please themselves in a partial obedience, without fore-care,
   present-striving, and after-grief, they come under the terror of this
   sentence. God will dispense with none that can dispense with themselves
   in any known failing. (4.) You must not urge this sentence to the
   exclusion of the comforts of the gospel, and the hopes that we have by
   the grace of God in Christ: for this sentence in itself is legal, the
   very rigour of the law, and such sayings brook the exceptions of
   repentance and free grace: for the rigour of the law can only take
   place on those that are under the bond of it, and are not freed by
   Christ. That this is the voice of the law is plain, because it
   consenteth with that sum and tenor of it which is laid down Deut.
   xxvii. 26, `Cursed is every one that continueth not in all the words of
   this law to do them., If they failed but in a circumstance, in a
   ceremony, they were under the power of the curse. So the apostle urgeth
   it. Gal. iii. 10, `As many as are under the works of the law, are under
   the curse; for cursed is he that continueth not in all things to do
   them., Now Christ hath redeemed all those that have interest in him
   from this curse, by being (as the apostle saith there, ver. 13) `made a
   curse for us;, so that there is a remedy in Christ, of which we are
   possessed by faith and repentance. And let it not seem strange to any
   that I say the sentence is legal, for many of that nature are here and
   there intermixed and scattered throughout the gospel, because they are
   of excellent use and service for gospel ends and purposes: as to
   convince hypocrites, whose obedience is always partial; to drive men to
   the grace revealed in the gospel; and for the guidance and rule of
   Christians, that they may know the whole will of God. For though we are
   freed from the rigour of the law, yet we ought to look to the whole
   rule, and, as much as in us lieth, to strive, me` ptai'ein en eni`, not
   to offend in one point and tittle, not to rest in their imperfections,
   but to strive against them. Christ hath again revived this strictness:
   Mat. v. 19, `Whosoever shall break one of these commandments, and teach
   men to do so, shall be least in the kingdom of God;, that is, shall not
   be owned for a gospel minister. Christ is chary of his least saints and
   least commandments. Though there be a pardon, of course, for
   infirmities and failings, yet Christ hath not abated any thing of the
   strictness of the law. The Pharisees thought that some commandments
   were little and arbitrary; and therefore the lawyer came to Christ:
   Mat. xxii. 36, `Master, which is the great commandment in the law?, It
   is true, some duties are more excellent; but the question was
   propounded according the mind of the Pharisees, who accounted outward
   devotionary acts most singular, and their own traditions weighty
   things; now he cometh to see if Christ liked the distribution. (5.) You
   must not urge this sentence to pervert the order of the commandments;
   as if a man, in committing theft, committed adultery; and in committing
   adultery, he committed murder. It is notable the apostle doth not say,
   `He transgresseth all, but `he is guilty of all., The precepts are not
   to be taken disjunctim, but conjunctim and completivè; not severally,
   but altogether, as they make one entire law and rule of righteousness,
   the contempt reflecting upon the whole law when it is wilfully violated
   in one part; as he that wrongeth one member, wrongeth the whole man or
   body of which it is a part. The text being vindicated, I shall sum up
   the whole verse into one observation, which is:--

   Obs. That voluntary and allowed neglects of any part of the law make us
   guilty of the violation of the whole law. Many reasons might be urged
   to mollify the seeming asperity and rigour of the point; as partly
   because the contempt of the same authority is manifested in the breach
   of one as well as of all: all the commands are equal in regard of God;
   they are all ratified by the same authority, which man contemneth when
   he maketh his own will the measure of obedience; and partly because the
   same curse is deserved, which, when neglects are voluntary, taketh
   place; partly because the law is but one copulation, like a chain which
   is dissolved by the loosening of one link; partly because all sin
   proceedeth from the same corruption: the least sin is contrary to love,
   as well as the least drop of water to fire; [180] partly because
   amongst men it is counted equal: one condition not observed forfeiteth
   the whole lease; and partly because one sincere duty hath much promised
   to it, and therefore one sin hath its proportionable guilt. True love
   is called a `fulfilling of the whole law., Rom. xiii. 8. And, in God's
   account, he that sincerely repenteth of one sin, repenteth of all. And
   so, on the contrary, one allowed sin is virtually a violation of the
   whole law; and, therefore, when some went to gather manna on the
   Sabbath day, God said, Exod. xvi. 28, `How long will ye refuse to keep
   my commandments and my laws?, implying that in the breach of that one
   they had broken all.

   There are many uses of this note: because they are of profit and
   concernment to you, in the right application of this place, I shall
   give them you in their order.

   1. It showeth how tender we should be of every command: wilful
   violation amounteth to a total neglect; therefore, as wisdom adviseth,
   Prov. vii. 2, `Keep my law as the apple of thine eye., The least dust
   offendeth the eye; and so the law is a tender thing, and soon wronged.
   Lest you forfeit all your righteousness at once, it is good to be
   careful.

   2. That partial obedience is an argument of insincerity. When we
   neglect duties that either thwart carnal desires or prejudice carnal
   concernments, we do not please God, but ourselves. We are to walk `in
   all God's statutes, Luke i. 6. David fulfilled pa'nta ta` thele'mata,
   `all the wills of God, Acts xiii. 22.

   3. That it is a vain deceit to excuse defects of one duty by care of
   another. Sometimes men ante-date, sometimes they post-date, an
   indulgence. They ante-date it when they sin upon a presumption they
   shall make amends by repentance, or that their future good deeds shall
   be a sufficient expiation or satisfaction. They post-date it when, from
   duties already done, they take liberty or an occasion to sin the more
   freely: Ezek. xxxiii. 13, `If he trust to his righteousness, and commit
   iniquity, that is, if, upon that occasion of righteousness so done,
   called, or thought to be so in his apprehension, he shall adventure
   upon sin, the doom is, `he shall die the death., We see many men's
   hearts grow loose and vain after duties, and they are the more
   presumptuous and careless out of a vain conceit that supererogating in
   some things will excuse obedience in others.

   4. That upon any particular failing we ought to renew our peace with
   God. I have done that now which will make me guilty of the whole law;
   therefore, soul, run to thy advocate: 1 John ii. 1, `If any man sin, we
   have an advocate with the Father, Jesus Christ the righteous., Oh! go
   to Christ that he may sue out your pardon; your hearts are not right
   with God if you do not use this course: after daily transgressions sue
   out a daily pardon. The children of God are like fountains; when mud is
   stirred up they do not leave till they can get themselves clear again.
   Particular sins must have particular applications of grace, for in
   themselves, in their own merit, they leave you under a curse. It is
   good to deprecate it, as David doth, Ps. vi. 1, `O Lord, rebuke me not
   in thine anger, &c.

   5. That we must not only regard the work of duty, but all the
   circumstances of it; and so proportionably, not only the acts of sin,
   but the vicious motions and inclinations of it. One point is dangerous.
   The Pharisees were for external duties, and the avoiding of gross sins,
   but securely allowed themselves in sins more hidden, which yet are of a
   dangerous consequence. Malice is murder; and thereupon John saith, 1
   John iii. 15, `No murderer hath, eternal life., And lust is adultery,
   Mat. v. 28; a look, a glance, a thought, a desire, is in itself
   damnable, and brooketh only the exception of the divine grace.

   6. That former profession will do no good in case there be a total
   revolt afterward. A little poison in a cup, and one leak in a ship, may
   ruin all. A man may ride right for a long time, but one turn in the end
   of the journey may bring him quite out of the way. Gideon had seventy
   sons, and but one bastard, and yet that bastard destroyed all the rest,
   Judges viii. It is said, Eccles. ix. 18, `One sinner destroyeth much
   good., Once a sinner, all is lost; the ancients expound it that way. So
   Ezek. xxxiii. 13, `All his righteousness shall be forgotten;, that is,
   all will be to no purpose. As the sins of one that repenteth are
   carried into a land of darkness, so are their duties who apostatise.

   7. That the smallness of sin is a poor excuse; it is an aggravation
   rather than an excuse: it is the more sad, that we should stand with
   God for a trifle. Luke xvi. 21, he would not give a crumb, and this
   wonderfully displeased God; he did not receive a drop. God's judgments
   have been most remarkable when the occasion was least. Adam was cast
   out of paradise for an apple; so gathering of sticks on the Sabbath
   day, looking into the ark, &c. God's command bindeth in lesser things
   as well as greater; though the object be different, the command is
   still the same: `I tasted but a little honey (saith Jonathan), and I
   must die, 1 Sam. xiv. 43. It will be sad to you to go to hell for a
   small matter. One of the prophet's aggravations is, that they `sold the
   righteous for a pair of shoes, Amos ii. 6. Would you contest with God
   for a small thing and of little consequence? As it is imprudence, so it
   is unkindness.

   Ver. 11. For he that said, Do not commit adultery, said also, Do not
   kill. Now if thou commit adultery, yet if thou do not kill, thou art
   become a transgressor of the law.

   Here is a proof of the intent of the former sentence, that we are not
   to look to the matter of the command, how it complieth with our desires
   and interests, but to the authority of the lawgiver. He giveth an
   instance in the sixth and seventh commandments. God, that hath said
   one, hath said both; they are precepts of the same law and law giver;
   and therefore, in the violation of one of these laws the authority of
   the law is violated.

   He that said, Do not commit adultery; that is, that threatened adultery
   with death, Deut. xxii. 22, threatened also murder with death, Lev.
   xxiv. 17, and Deut. xix. 13; and the apostle useth that phrase `He that
   said, as alluding to the preface of the law: Exod. xx. 1, `God spake
   all these words, saying., He instanceth in such sins as are not only
   digested into the sum of the moral law, but are more directly against
   the light of nature, that so his argument might be the more strong and
   sensible; which is to be noted, lest we should think that only a
   uniformity of obedience is required to those precepts that forbid sins
   openly gross and heinous.

   Out of these words observe:--

   Obs. 1. That we must not so much dispute the matter of the command, as
   look to the will of the lawgiver. He proveth that the whole law had an
   equal obligation upon the conscience, because he that said the one said
   the other. God's will is motive enough to obedience, 1 Peter ii. 15; 1
   Thes. iv. 3; v. 18. Every sin is an affront to God's sovereignty, as if
   his will were not reason enough; and to his wisdom, as if he did not
   know what were good for men; and to his justice, as if the ways of God
   were unequal. When your hearts stick at any duty, shame yourselves with
   these considerations: It is a trial of sincerity; then duty is well
   done when it is done intuitu voluntatis, with a bare sight of God's
   will. And it is a motive to universal obedience; [181] this duty is
   required as well as other duties, and enjoined by the same will.

   Obs. 2. Duties and sins are of several kinds, according to the several
   laws of God. Man hath several affections; every one must have a special
   law: he hath several essential parts; God giveth laws to both: he is
   disposed to several providences, which needeth a distinct rule; he is
   under several relations and obligations to God, which call for duties
   of a different nature and respect. Well, then, be not contented, with
   Herod, to `hear many things, gladly to practise somewhat. He that
   calleth you to pray calleth you to hear, to redeem time for meditation
   and other holy purposes. All commands are equally commanded, and must
   be equally observed. And be not secure, though you be not guilty of
   such sins as are reproved in others. Other diseases are mortal besides
   the plague: though you are not for the farm, you may be for the
   merchandise: though thou art not a thief or whore, yet thou mayest be
   covetous and worldly. There is, as Hippocrates said, di'ple mani'a, a
   double madness--a sober madness as well as a trying. [182] You may be
   dead in sins, though not dissolute; and though the life may be gravely
   ordered, yet the heart may be averse from God. The Pharisee could say,
   I am no adulterer, but he could not say, I am not proud, I am not
   self-confident.

   Ver. 12. So speak ye, and so do, as they that shall be judged by the
   law of liberty.

   Out of the whole discourse he inferreth a seasonable exhortation, that
   they would order their speeches and actions so as to endure the test
   and trial of the law, especially in the matter of impartial respects,
   because commanded by an impartial law. The reason of it lieth thus:
   Those that would be judged by the law should not omit the least part of
   it. But you desire to be judged by the moral law, evangelised or made a
   `law of liberty;, in which term he hinteth the reinforcement of the
   duties of the law of Moses in the gospel, which doth as exactly require
   a care in our speeches and actions as the law; for though believers be
   freed from the terror of the law, yet not from the obedience of it;
   yea, if they continue in any known and allowed neglects, they lose
   their privilege, and are not judged by a law of liberty, but fall under
   the utmost rigour and severity of the sentence forementioned.

   So speak ye, and so do.--He joineth the matter hinted in the close of
   the former chapter concerning speech, ver. 27, and the matter of the
   present chapter, concerning impartial respects, together; and saith,
   `so speak, as relating to those directions; `so do, as relating to the
   present case; and the rather, because not only actions but speeches
   fall under the judgment of God and the law.

   As they that shall be judged.--Some read, `as those that will judge, as
   applying it to the direct context; and they make out the sense
   thus:--In the Old Testament, differences of persons were not so
   expressly forbidden; but now, as differences of nation, so of relation,
   are taken away by the law of liberty: bond and free are all one in
   Christ, Gal. iii. 28; and therefore you are to judge without any
   respect of persons. But this seemeth more argute than solid. It is
   better to keep our own reading, `as those that shall be judged;, that
   is, either in conscience here, or rather at the tribunal of God
   hereafter.

   By the law of liberty.--The same expression is used in the 25th verse
   of the former chapter. But what is the force of it here? The lowest
   reason may be, because their observance of rich men was servile, and
   the law commanded nobler and freer respects, more separate from base
   aims and self-advantage; or else in this expression the apostle may
   anticipate an objection which might be framed against the rigour of the
   former sentence; they might pretend they had an exemption by Christ.
   The apostle granteth there was a liberty, but not a license; for still
   there is a law, though to the elect a law of liberty; but, saith he,
   see that your interest be good. To wicked men it is still a bondage,
   and a hard yoke. Therefore, walk so that you may not be judged in a
   legal way, for then the least failing maketh you obnoxious to the
   curse; which rigour, if you would not undergo, see that you walk so
   that you may give evidence that you are come under the banner of love
   and the privileges of the gospel. And then, when you come to be judged,
   you will be judged upon gospel terms; other wise there is no liberty or
   freedom for any that allow themselves in the least breach or voluntary
   neglect, nothing to be expected but judgment without mercy.

   From this verse I observe:--

   Obs. 1. That the law in the hands of Christ is a law of liberty.

   1. It is a `law:, 1 Cor. ix. 21, `I am not a'nomos, without the law,
   but e'nnomos, under the law to Christ., There is a yoke, though not an
   insupportable burden. Though there be not rigour, yet there is a rule
   still. It is directive: `He hath showed thee, man, what is good, Micah
   vi. 8. The acceptable will of God is discovered in the law of ten
   words, and the moral part of the scripture is but a commentary upon it.
   And it is also imperative. It is not arbitrary to us whether we will
   obey or no. Laws are obliging. The will of the creator being signified
   to us in the law, we are under the commanding power of it. Things moral
   and just are perpetually obliging: Rom. vii. 12, `The law is holy, and
   the commandment holy, just, and good., It is holy, it discovereth true
   strictness. It is just or suitable to those common notices of right and
   equity which are impressed upon the creature; and it is good, that is,
   profitable, useful for man. All which things infer a perpetual
   obligation; and if the law were not obliging, there could be no sin;
   for where there is no obligation, there is no transgression: 1 John
   iii. 4, `Whosoever committeth sin, transgresseth the law; for sin is
   the transgression of the law., Now natural conscience would soon be
   offended at that doctrine that should make murder, incest, or adultery
   no sins; and therefore it is but the vain conceit of profane men in
   these times to think that the gospel freeth us from the obligation of
   the law because it freeth us from the curse of it, for then all duty
   would be will-worship, and sin but a fond conceit.

   2. It is a `law of liberty;, for there is a great deal of freedom
   purchased by Christ.

   [1.] We are freed from the law, as a covenant of works. We are not
   absolutely bound to such rigour and exactness as that required. Life
   and glory is not offered upon such strict terms. We ought to aim at
   exactness of obedience, but not to despair if we can not reach it. We
   are so far to eye perfect obedience, as if it were still the matter of
   our justification, as to be humbled for defects. A gracious heart
   cannot offend a good God without grief. Sin is still damning in its own
   nature, still a violation of a righteous law, still an affront to God.
   Nay, there are new arguments of humiliation, as sinning against God's
   love and kindness, the forfeiting of our actual fruition of the
   comforts of the covenant, though not our right in it, &c. And as to be
   humbled for our defects, so to be as earnest in our endeavours. You
   have more reason to be strict, because you have more help. Lex jubet,
   gratia juvat--we have more advantages, and therefore we should have
   more care of duty: Phil. iii. 11, `I press on, that if it be possible I
   may attain the resurrection from the dead;, that is, the holiness of
   that state. A Christian's actions are much below his aims. They have no
   grace that can be content with a little grace. So that you see we ought
   to look to the law's utmost, though we be not judged by the law's
   rigour. Failings not allowed are pardoned, and weaknesses passed by;
   the obedience required of us being not that of servants, but children:
   Mal. iii. 17, `I will spare them, as a man spareth his only son.,

   [2.] We are freed from the curse and condemnation. The law may condemn
   the actions, it cannot condemn the person. It judgeth actions according
   to their quality, but it hath no power over the person. So we are said
   to be `dead to the law, Gal. ii. 19, and the law to us, Gal. iv. 6, and
   therefore the apostle saith, oude`n kata'krima, `There is not one
   condemnation to them that are in Christ., Rom. viii. 1. The curse may
   be proposed to a believer, but it cannot take hold of a believer. Not
   only colts, but horses already broken, need a bridle.

   [3.] We are freed from the curse and irritation of the law: Rom. vii.,
   `Sin took occasion from the commandment., Carnal hearts grow worse for
   a restraint, as waters swell and rage when the course is stopped. The
   very prohibition is an occasional provocation; but to a gracious heart
   it is motive enough to a duty, because God willeth it.

   [4.] We are freed from bondage and terrors. By natural men duties are
   done servilely, and out of slavish principles: `We have not received
   the spirit of bondage again unto fear., Rom. viii. 15. The great
   principle in the Old Testament, when the dispensation was more legal,
   was fear. Therefore it is said, `The fear of God is the beginning of
   wisdom, Prov. ix.; and `the whole duty of man is to fear God, and keep
   his commandments, Eccles. xii. 13. Fear is represented as the great
   principle of duty and worship in the Old Testament, as suitable to that
   dispensation. But in the New we read that `love constraineth, 2 Cor. v.
   14; that love `keepeth the commandments, 1 John v. 2, &c. To the old
   world God more discovered his will, to us his grace; and therefore our
   great constraint is to arise from love and sweetness.

   Use. It showeth us the happiness of those which are in Christ: the law
   to a believer is a law of liberty; to another it is the law of bondage
   and death. We may `serve him without fear, Luke i. 57, that is, without
   slavish fear. Beasts are urged with goads, and things without life
   haled with cart-ropes; but Christians are led by sanctified affections,
   motives of grace, and considerations of gratitude. Oh! look to
   yourselves, then, whether you be in Christ or no. How sweet is this,
   when we are `free for righteousness, and do not complain of the
   commandment, but of sin, and the transgression is looked upon as a
   bondage, rather than duty! The same apostle that groaned under the body
   of death, delighted in the law of the Lord in the inward man, Rom. vii.
   God's restraints are not a bondage, but our own corruptions. And again,
   how sweet is this, when the command giveth us a warrant, and love a
   motive, and we can come before God as children, not as hirelings!

   Obs. 2. That we shall be judged by the law at the last day; see Rom.
   ii. 12, `As many as have sinned in the law shall be judged by the law.,
   The apostle's drift is to prove that all men out of Christ are under a
   condemnation, whether they had a law promulged or a law inbred; a law
   written in tables of stone, as the Jews; or in tables of the heart, as
   the Gentiles. All are judged according to the declarations of his will
   that God hath made to them: they that have gospel by gospel, or `the
   law of faith, Rom. iii. 31, `The words that I have spoken, shall judge
   them at the last day, John xii. 48; they that have only the law of
   nature, by the law natural; they that had the law written, by the law
   of tables; believers, by the law of liberty,--Christ's obedience shall
   be put upon their score. However their actions are brought to be
   scanned by a law and rule, their faith shall be judged and approved by
   their works, which, though they be not the causes of glory, yet they
   are the evidences: as motion is not the cause of life, but the effect
   and token of it. That works are brought into judgment appeareth by that
   scheme, Mat. xxv. 35. So Rev. xx. 12, `The books were opened, and every
   man was judged according to his works., The judge of the world will
   show that he doth rightly. The works of the wicked are produced as the
   merit of their ruin; the works of the godly, as evidences of glory: and
   therefore the apostle, when he speaketh of the process of God with the
   godly and wicked, he noteth the reward and the recompense of the godly
   in a different term and phrase: Rom. vi. 23, `The wages of sin is
   death, but the gift of God is eternal life., The works of the wicked
   are produced to show the equity of their wages; the works of the godly,
   to declare their interest in his gift. Well, then, if the law be the
   rule of judgment, then let it be so now. If your confidence will not
   stand before the word, it will not stand before Christ at his
   appearing. We might anticipate and prevent the sentence of that day if
   we would go to the law and to the testimony. This is usual in
   experience, that persons the more ignorant, the more presuming; and men
   that contemn and neglect the means of grace have highest hopes. The
   reason is, because they cherish a confidence which the word would soon
   confute; and therefore, out of a secret consciousness of their own
   guilt, shun that way of trial: `They come not to the light, lest their
   deeds should be reproved, John iii. 20. Oh! if you dare not stand
   before the word now, as it is opened by a minister, what will you do
   when it is opened by Christ? Therefore when the word reproveth, regard
   it with all reverence and fear: This word judgeth me now, and it will
   judge me at the last day. Many fret at the light; as the Ethiopians
   once a year solemnly curse the sun. Oh! but how will they gnash the
   teeth when this word shall be brought against them at the coming of
   Christ in the clouds!

   Again, if we shall be judged according to the measure of light and
   knowledge that we have of the law, it presseth us to bring forth fruits
   answerable to the dispensation of God. It is sad to put the finger in
   nature's eye, much more to grow black and wanzy in the sunshine of the
   gospel. As God looketh to the rule, so to our proportions and measures
   of light: `If I had not spoken to them, they had had no sin, saith
   Christ; that is, no such sin, not that kind of sin, not so much sin.
   Gentiles shall answer for their knowledge, and we according to our
   proportions. In sins of knowledge there is more of sin; for according
   to the sense that we have of the law forbidding, so is sin increased,
   and there is more of malice; therefore apostates, who have most
   knowledge of the truth, are (as Arnobius saith) Maximi osores sui
   ordinis--the greatest enemies to their own order and profession; and
   suitable the prophet Hosea v. 2, `The revolters are profound to make
   slaughter., Certainly there is more unkindness to God when we sin
   against a direct sight and intuition of his will: and therefore David
   aggravateth his adultery, because it was committed after God had made
   him `to know wisdom in the inward part, Ps. li. 6; which certainly is
   the intent of the Hebrew text there, though we read somewhat otherwise
   in our translation. It is sad that after the law is written upon the
   heart, it should be transgressed; in such acts there is a kind of
   violence offered to the principles and suggestions of our own bosom.

   Obs. 3. It is a great help to our Christian course to think of the day
   of judgment. They best prepare themselves to the spiritual battle that
   always hear the sound of that day's trump. Do not think it is against
   the liberty of the gospel to think of these severe accounts, or a talk
   only for novices; it is useful for the children of God. Though they are
   delivered from the rigour of that day, yet they ought still to reflect
   upon it with reverence. I confess there are some servile reflections
   which beget nothing but torment and bondage in the spirit; these will
   not become the children of God. But still a holy awe and reverence is
   necessary; you will find it of special use to quicken you to Christian
   care and watchfulness. There are evangelical reflections which serve to
   make the spirit strict, but not servile. It is a fondness in them that
   think this argument is wholly legal. The apostle Paul maketh the
   doctrine of judgment to come to be a part of the gospel, Rom. ii. 13:
   `God will judge the secrets of all men according to my gospel, that is,
   according as I have taught in the dispensation of the gospel. And,
   indeed, it is a branch of the most glorious part of the doctrine of the
   gospel; Christ's judging being the highest and most imperial act of his
   kingly office. The truth is, it is of excellent use to invite wicked
   men to repentance, and therefore Paul chose this argument at Athens,
   Acts xvii. 31, `He hath commanded all men to repent, because he hath
   appointed a day wherein he will judge the world in righteousness.,
   Three reasons may be given why he useth that motive to them at first.
   One is intimated in the text, because it is a forcible and pressing
   motive to repentance; and the other two may be easily conjectured, or
   collected out of the context. As, secondly, to prevent their plea, that
   if they had been in a wrong way, they had found it a happy way; no
   judgment or plague had lighted upon them. The apostle anticipateth this
   objection by telling them, `at those days of ignorance God winked, but
   now taketh notice; and if they did not repent now, however they escaped
   here, they should be sure to meet with judgment to come. And, thirdly,
   because the heathens themselves had some kind of dread and expectation
   of such a day, conscience being but the counterpart of this doctrine;
   and, therefore, when Paul spake of `judgment to come, Felix trembled,
   though an heathen, Acts xxiv. 25. The philosophers had some dreams of a
   severe day of accounts, as appeareth by Plato's Gorgias, many passages
   in Tully, &c. And possibly herein the light of nature might be much
   helped by tradition; so that, for the first and inviting motive, it
   serveth excellently. Nay, the people of God, that are already brought
   into Christ, find a great deal of sweet use and profit by exercising
   their thoughts in it. The strictness of it serveth to scare them out of
   their own righteousness. Nothing but Christ's righteousness will serve
   for Christ's judgment: `That I maybe found in him, &c., Phil. iii. 9.
   When wrath cometh thus solemnly to make inquisition for sinners, it is
   comfortable to be `hidden in the cleft of the rock, to be `found in
   him., So also it is useful to make them more strict and watchful; that
   they may keep faith and grace in a constant exercise, and so be fit to
   meet the Lord when he cometh, with joy and boldness. The preacher, when
   he had propounded the whole duty of man, he enforceth it upon this
   motive, `For God shall bring every work to judgment, Eccles. xii. 13,
   14. And again, more faithful in their callings. Whatever things are
   omitted at the day of judgment, our carriage in our callings is chiefly
   noted and produced, it being that particular sphere to which we are
   limited and confined for serving the great ends of our creation. And as
   all callings are respected, so especially those high callings wherein
   there is some peculiar and special ministration to God, or some charge
   and employment for the public good. Paul himself, though a chosen
   vessel, a man of strong affections to Christ, yet thought need
   sometimes to use the spur; and though he professed that he chiefly
   acted out of the constraints of love, yet he also took the advantage of
   fear, `Knowing the terror of the Lord in that day, we persuade men, 2
   Cor. v. 11, implying that a reflection upon the severity and strictness
   of the day of judgment was a great enforcement to urge him to
   faithfulness in the ministry; and having found the use of it in his own
   spirit, he presseth Timothy by the same motive: 2 Tim. iv. 1,2, `I
   charge thee, before Jesus Christ, who shall judge quick and dead, be
   instant; preach the word in season, out of season., It is a most
   vehement persuasive to diligence, when we consider that we must give an
   account of our work. So also to make them thankful. There cannot be a
   greater argument of praise than when we consider our deliverance from
   wrath, when wrath is drawn out to the height, that we can look Christ
   in the face with comfort, 1 John ii. 28; and we may begin our triumph
   when others are overwhelmed with terrors. So the apostle saith, 1 John
   iv. 17, `Herein is love perfect, that we may have boldness at the day
   of judgment;, that is, therein is the height and perfection of the
   divine love discovered, that when others call upon mountains to cover
   them, we may lift up our heads with comfort, and may call the world's
   judge our friend and father.

   Lastly, To awaken their souls to an earnestness of desire and
   expectation. The good servant expecteth his master's coming, Mat. xxiv.
   45, and `the bride saith, Come, Rev. xxii. The day of judgment is the
   day of Christ's royalty and your espousals: here we are betrothed, not
   married. When Christ went out of the world, there were mutual and
   interchangeable pledges of love and affection. Nobis dedit arrhabonem
   Spiritus; à nobis accepit arrhabonem carnis. [183] He left us the
   pledge of his Spirit, as Elijah ascending, left his mantle; he took
   from us the pledge of our flesh and nature; therefore certainly all
   that have interest in Christ must needs `love the day of his appearing,
   2 Tim. iv. 8.

   Use. Well, then, often exercise your thoughts in this matter. Think of
   the judge, of his majesty, on the glory of his appearance; when the
   graves are opened, rocks are rent, and Christ's unspeakable glory shall
   break forth like lightning through the heavens; when he shall come
   riding on the clouds, environed with flames of fire, attended with all
   the host of the elect angels, and the great shout and trump shall
   summon all before the royal throne of Christ's judgment. Consider,
   also, his purity and holiness. When God discovered himself in a
   particular judgment, they said, 1 Sam. vi. 20, `Who can stand before
   this holy God?, But when Christ cometh to judge all the world, `with a
   garment white as snow, and the hair of his head like pure wool, Dan.
   vii. 9, how will guilty spotted creatures appear in his presence?
   Christ's throne is `a white throne, Rev. xx. 11, and black sinners can
   not stand before it. None have confidence in that day but either such
   as are of an unspotted innocency, as the angels, or those that are
   washed in Christ's blood, as the saints. Consider his strict justice:
   nothing so small and inconsiderable but, if it be sinful, God hateth
   it. Idle and light words weigh heavy in God's balance, Mat. xii. 36.
   Nothing so hidden and secret but is then opened; deadness, irreverence,
   unsavoriness in holy duties, the least failing or defect in
   circumstance, manner, or end. A man should never think of the severity
   of that day but he should cry out, `If thou, Lord, shouldst mark
   iniquities, who shall stand?, Ps. cxxx. 3. Stand, that is, rectus m
   curia, be able to make a bold defence in that day. Those sins which,
   through the commonness and easiness of error, seem to challenge a
   pardon of course, and wherein we are most indulgent to ourselves, as
   the follies and excesses committed through the heat of youth, and so in
   man's account, who hath but a drop of indignation against sin, are
   venial, shall be then produced: Eccles. xi. 9, `Know that for all these
   things God will bring thee to judgment., Oh! think of these things to
   an evangelical purpose, that ye may trust in nothing but Christ's
   righteousness against Christ's judgment.

   Obs. 4. From that so speak, and so do: that not only our actions, but
   our speeches, in which we are less deliberate, come under the
   judicatory of God and the word: Mat. xii. 36, `But I say unto you, that
   every idle word that men shall speak, they shall give an account
   thereof in the day of judgment; for by thy words shalt thou be
   justified, by thy words condemned., Usually we forget ourselves in our
   speeches, and make light account of them; ay! but for idle words, not
   only evil, but idle, we shall be judged in the last day. Evil words
   show a wicked heart, and idle words a vain mind. There is a quick
   intercourse between the heart and the tongue; and whatever aboundeth in
   the heart cometh uppermost, and findeth vent in the speech. Therefore
   let wicked men beware lest `their own tongue fall upon them, Ps. lxiv.
   8. Better have a whole mountain than one evil tongue to fall upon us;
   this will crush you to pieces in the day of wrath. Well, then, it shows
   how fond their excuse is who hope they are not so bad as they make
   themselves in their words. Alas! this is one of the nearest and
   clearest discoveries of what is in thy heart; thy tongue should be thy
   glory, Ps. ix., and it is thy shame. Evil words have a cursed
   influence; that sa'pros lo'gos, `rotten communication, Col. iv. 6,
   passeth through others like lightning, and setteth them all on fire.
   Behold a great deceit in good things: men think their talking should
   excuse their walking; in bad they hope their hearts are good, though
   their communications be vile and base. A stinking breath argueth
   corrupt lungs; such putrid and rank speeches come from a foul heart.
   Christ asked his disciples, `What manner of communications they had?,
   Luke xxiv. 17. Xenophon and Plato gave rules that men's speeches at
   meals, and such like meetings, should be written, that they might be
   more serious. Oh! consider, God writeth them. What a shameful story
   will be brought out against you at the day of judgment, when all your
   rotten and unsavoury speeches shall be numbered and reckoned up to you!
   It is observable, when Paul, Rom. iii. 13, 14, maketh an anatomy of a
   natural man, he standeth more on the organs of speech than all the
   other members: `Their throat is an open sepulchre; with their tongues
   have they used deceit; the poison of asps is under their lips; their
   mouth is full of cursing and bitterness, &c. The inward dunghill
   reeketh, and sendeth forth its stench most this way.

   Ver. 13. For he shall have judgment without mercy that showed no mercy;
   and mercy rejoiceth against judgment.

   He applieth the former direction to the matter: `So speak, and so do,
   as those that would not come under the rigour of the covenant of works;
   for if you allow yourselves in any sin, or do anything against any part
   of the royal law, you can expect nothing but `judgment without mercy.,
   But to be cruel to your brethren with allowance and indulgence is a sin
   that will put you into that capacity; not only as it is an allowed
   transgression of the law, but a special sin, that in equity seemeth to
   require such a judgment; it being most meet that they should find no
   mercy that would show none.

   For he shall have judgment without mercy.--In which expression he
   intimateth the effect of the covenant of works, which is judgment
   without any mixture and temper of mercy, the law abating nothing to the
   transgressor; as also to imply the retaliation of God: hard men justly
   meet with hard dealing and recompense.

   That showed no mercy.--As if he had said, Mercy is not for those that
   only honour rich men, but them that are full of bowels and bounty to
   the poor; for by `showing no mercy, he either intendeth shutting up the
   bowels against the necessities of the poor, or using them with
   contumely, injury, and reproach. They were so far from giving due
   respect, that they were guilty of undue disrespect; a practice which
   certainly will leave us ashamed at the day of judgment, when the Lord
   shall slight our persons, and leave us to our own just horrors and
   discouragements.

   And mercy rejoiceth over judgment.--The word is katakauchatai,
   boasteth, lifteth up the head; as a man will when anything is
   accomplished with glory and success. This latter clause hath been
   tortured and vexed with diversity of expositions: it were fruitless to
   number up all to you: they may be referred to two general heads. Some
   take mercy here for God's mercy; others for man's mercy. They that
   apply it to God either expound it thus: They have a severe judgment;
   and if it be not so with all, it is merely the mercy of God which hath
   rejoiced and triumphed over his justice. So Fulgentius among the
   fathers. But this is too forced. Others, as Gregory, &c., carry it,
   with more probability, thus: Though unmerciful men be severely handled,
   yet, in the behalf of others, mercy rejoiceth over judgment; that is,
   in the conflict and contest between attributes about sinners, mercy
   getteth the victory and upperhand, and so rejoiceth, as men when they
   divide the spoil. Piscator maketh out this sense yet more subtilely,
   taking kai`, which we translate and, for though or yet, as it is often
   in scripture; and then the sense is, Though mercy itself would fain
   rejoice over judgment, acts of pity and kindness being exercised with
   more of God's delight, yet at the sight of unmercifulness the bowels of
   it shrink up and retire. I should incline this way, but that the
   apostle speaketh here of that mercy which man showeth to man: for there
   seemeth to be a thesis and an antithesis, a position and an opposition,
   in the verse. In the position the apostle asserteth that the unmerciful
   shall find no mercy; in the opposition, that mercy findeth the judgment
   not only tempered, but overcome; that is, he that showeth mercy is not
   in danger of damnation, for God will not condemn those that imitate his
   own goodness; and therefore he may rejoice over his fears, as one that
   hath escaped. Now the orthodox, that go this way of applying it to
   man's mercy, do not make this disposition a cause of our acceptance
   with God, but an evidence; mercy showed to men being an assured pledge
   of that mercy which he shall obtain with God. I confess all this Is
   rational; but look to the phrase of the text, and you will find some
   inconvenience in this opinion; for it will be a speech of a most harsh
   sound and construction to say that our mercy should rejoice against
   God's judgment; for then man would seem to have `somewhat wherewith to
   glory before God, which is contrary to David, who denieth any work of
   ours to be justifiable in his sight, Ps. cxliii. 2, or to be able to
   hold up the head or neck against his judgment; contrary to Christ, who
   forbiddeth this rejoicing against the divine judgment, though we be
   conscious to ourselves of performing our duty, Luke xvii. 10; and
   contrary to Paul, who saith there is no glorying before God, Rom. iv.
   2. All the rejoicing we have against God's justice is in the victory of
   his mercy; therefore I believe these two senses may be well compounded
   and modified each by the other, thus: It is the mercy of God that
   rejoiceth over his justice, and it is mercy in man that giveth us to
   rejoice in the mercy of God; and therefore the wisdom of the apostle is
   to be observed in framing the speech so that it might be indifferently
   compliant with both these senses. Yea, upon a more accurate and
   intimate consideration of the words, I find that the opposition in the
   apostle's speech doth not lie so much between unmercifulness and mercy,
   as between judgment without mercy and judgment overcome by mercy.
   Therefore, upon the issue of the whole debate, I should judge that the
   apostle's speech is elliptical, and more must be understood than is
   expressed; mercy in God being expressed as the rise of our triumph, and
   mercy in man being understood as the evidence of it: and the sum is,
   that the merciful man may glory as one that hath received mercy, for
   the mercy of God rejoicing over the justice of God in his behalf; he
   may rejoice over Satan, sin, death, hell, and his own conscience. In
   the court of heaven the mercy of God rejoiceth; in the court of
   conscience, the mercy of man: the one noteth a victory over the divine
   justice, the other a victory over our own fears.

   The observations are these:--

   Obs. 1. The condition of men under the covenant of works is very
   miserable. They meet with justice without any temper of mercy. The word
   speaketh no comfort to them. Either exact duty or extreme misery are
   the terms of that covenant. `Do and live, and `do and die, is the only
   voice you shall hear whilst you hold by that tenure. God asked of Adam,
   `What hast thou done?, not, Hast thou repented? So in the prophet,
   Ezek. xviii., `The soul that sinneth shall die., The least breach is
   fatal. To man fallen the duty of that covenant is impossible, the
   penalty of it is intolerable. Fore-going sins cannot be expiated by
   subsequent duties. Paying of new debts doth not quit the old score.
   Will you hope in God's mercy? One attribute is not exercised to the
   prejudice and wrong of another. In that covenant God intendeth to
   glorify justice, and you are engaged to a righteous law, and both law
   and justice must have satisfaction. As the word speaketh no comfort, so
   providence yieldeth none. All God's dispensations are judicial: Ezek.
   vii. 5, `An evil, and an only evil., Their crosses are altogether
   curses. There is nothing befalleth them that are under the covenant of
   grace, but there is some good in it; something to invite hope, or to
   allay sorrow: `In wrath God remembereth mercy, Hab. iii. 2. The rod is
   not turned into a serpent, and therefore comforteth, Ps. xxiii. 5.
   Whereas to these every comfort is salted with a curse; and in their
   discomforts there is nothing but a face and an appearance of wrath. But
   the worst of the covenant of works is hereafter. When he dealeth with
   his people all in mercy, he will deal with them all in judgment: Rev.
   xiv. 10, `A cup of wrath unmixed;, that is, simple and bare ingredients
   of wrath. Yet it is said, Ps. lxxv. 8, that `the cup of the Lord is
   full mixed;, full mixed with all sorts of plagues, but unmixed, without
   the least drop or temperament of mercy. Oh! how will ye do to suffer
   those torments that are without ease and without end? Rev. xx. 7, `They
   shall be cast into the lake that burneth with fire and brimstone, where
   they shall be tormented for ever and ever., Nothing more painful to the
   sense than fire; no fire more noisome or more scalding than brimstone;
   and all this for ever and ever. There is an eternity of extremity; it
   is without measure and without end , which is the hell of hell, that
   after a thousand years are passed over, that worm dieth not, and that
   fire is not quenched. The brick-hills and the furnace of Babel are but
   shadows to it. There was a sad howling and yelling in Sodom when God
   rained hell out of heaven. How did the poor scalded creatures run up
   and down in that deluge of brimstone, and shriek and howl because of
   their pains! Oh! but what weeping and gnashing will there be in hell,
   when a `fiery stream shall go out from the throne of God, Dan. vii. 10,
   and poor damned creatures shall wallow hither and thither, and have
   `not a drop to cool their tongues!, Well, then, it should awaken those
   that are under the covenant of works to come under the banner of grace.
   Those that are condemned in one court have liberty of appeal to
   another; and when `ye are dead, and lost to the first law, you may be;
   alive to God, Gal. ii. 19. Let `the avenger of blood, make you fly to
   `the city of refuge., But you will say, Who are now under the covenant
   of works? There is a vulgar prejudice abroad which supposeth that the
   first covenant was repealed and disannulled upon the fall, and that God
   now dealeth with us upon new terms; as if the covenant of grace did
   wholly extrude and shut out the former contract, wherein they think
   Adam only was concerned. But this is a gross mistake, because it was
   made not only with Adam, but with all his seed. And every natural man,
   whilst natural, whilst merely a son of Adam, is obliged to the tenor of
   it. The form of the law runneth universally, `Cursed is every one that,
   &c., Gal, iii. 10; which rule brooketh no exception but that of free
   grace and interest in Christ. And therefore every child, even those
   born in the church, are obnoxious to the curse and penalty of it:
   `Children of wrath, even as others, Eph. ii. 3; and therefore are
   natural men described by this term, `Those that are under the law, Gal.
   iv. 5; that is, under the bond and curse of the law of works. If the
   law of works had been repealed and laid aside presently upon Adam's
   fall, Christ had not come under the bond and curse of it as our
   substitute and surety, for he was to take our debt upon him, to submit
   to the duty and penalty of our engagement; therefore it is said, in the
   place last quoted, he was `made under the law, to redeem them that were
   under the law., So also Gal. iii. 13, `He was made a curse for us;,
   that is, in our room and place. And, again, the law is not repealed,
   because it is an unchangeable rule, according to which God proceedeth,
   mi'a kerai'a: `Not a pick of the law shall pass away, Mat. v. 18, till
   all be fulfilled, either by the creature, or upon the creature, by us,
   or by our surety. It is the covenant of works that condemneth all the
   sons of Adam. The rigour of it brought Christ from heaven to fulfil it
   for believers. Either we must have Christ to fulfil it, or for the
   breach of it we must perish for ever. And therefore our apostle saith,
   that at the day of judgment God proceedeth with all men according to
   the two covenants; some are `judged by the law of liberty, and some
   `have judgment without mercy., The two covenants have two principal
   confederate parties that contracted for them and their heirs--Adam and
   Christ; therefore, as long as thou art Adam's heir, thou hast Adam's
   engagement upon thee. The covenant of works was made with Adam and his
   seed, who were all natural men. The covenant of grace with Christ and
   his seed, who are believers, Isa. liii. 10. God will own no interest in
   them that claim by Adam. As Abraham was to reckon his seed by Isaac,
   not by Ishmael, `la Isaac shall thy seed be called;, so God's children
   are reckoned by Christ. Others, that have but a common interest,
   cherish a vain hope: `God that made them will not save them, Isa.
   xxvii. 11.

   But you will say, how shall we more distinctly know what is our claim
   and tenure? I answer--;

   1. It is a shrewd presumption that you are under the old bond, if you
   cannot discern how your copy and tenure is changed. The heirs of
   promise are described to be those that `fly for refuge to the hope that
   is before them, Heb. vi. 18. God's children are usually frighted out of
   themselves by some avenger of blood; and do the more earnestly come
   under the holy bond of the new oath, and fly to Christ, by considering
   the misery of their standing in Adam. The apostle supposed that wrath
   made inquisition for him, and therefore crieth out, `Oh! that I might
   be found in him, Phil. iii. 9. They that presume that they had ever
   faith and a good heart towards God, grossly mistake. That justiciary
   said, `All these I kept from my youth, Mat. xix. 20.

   2. Much may be discerned from the present state and frame of your
   hearts. If they carry a proportion with the covenant of works, it is to
   be feared you hold by that title and copy. As (1.) When the spirit is
   legal. There is a suitable spirit both to law and gospel. A servile
   spirit is the spirit of the law, a free spirit is the spirit of the
   gospel. It is the character of men under works: Heb. ii. 15, `All their
   lifetime they are subject to bondage., Religion is careful, but a
   foolish scrupulosity and servile awe argue bondage. See Rom. viii. 15,
   and 2 Tim. i. 7. (2.) When we seek `a righteousness of our own., Rom.
   x. 3, and settle our life and peace upon a foundation of our own works.
   The covenant of works is natural to us. Common people hope to be saved
   by their works and good meaning, and by their good prayers to be
   accepted with God. `What shall we do?, is the language of every
   convinced man. And the Jews said, John vi. 28, `What are the works of
   God?, We would fain engage the divine grace by our own works. But this
   disposition reigneth most in such as either--;(1st.) Plead their works,
   as those in the prophet that `delighted to draw nigh to God;, [184]
   that is, to expostulate and contend with him about their works, for so
   it followeth in the next verse: Isa. lviii. 2, 3, `Wherefore have we
   fasted?, So the Pharisee, Luke xviii. 11. And hypocrites are brought in
   by Christ pleading their works, as noting the secret ground of their
   confidence: Mat. vii. 21, `We have prophesied in thy name, cast out
   devils., The saints of God own no such thing: Mat. xxv. 37, `When saw
   we thee an hungered, naked?, &c. They wonder Christ should remember
   such sorry things. As they perform duties with more care, so they
   overlook them with more self-denial; whereas others build upon their
   great gifts, employment in the ministry, urge every petty thing as an
   engagement upon God. (2d.) When they take more liberty to sin, hoping
   to make amends by their duties. Conviction would not let them prosecute
   their sins so freely, if they did not make fair promises of
   reformation. It is usual with men to carry on a sin the more securely
   out of a presumption of a former or after duty. Sir Edwin Sands
   observeth that the Italians are emboldened to sin, that they may have
   somewhat to confess. And Solomon speaketh of `sacrifice with an evil
   mind, Prov. xxi. 27. And Balaam built seven altars, and offered seven
   rams, &c., Num. xxi., out of a vain hope to ingratiate God, that he
   might curse the people. And the prophet speaketh of committing iniquity
   out of a trust in righteousness, Ezek. xxxiii. 13.

   3. You may collect much from the unsuitableness of your hearts to the
   state of grace. As (1.) If you live under the reign of any sin, when it
   is constant and allowed, that rule holdeth good: James ii. 10, `He that
   is guilty of one, is guilty of all., Then the devil hath an interest in
   you, not Christ. Habituated dispositions, good or bad, show who is your
   father. It is notable that of Rom. vi. 14, `Sin shall not have dominion
   over you; for you are not under the law, but under grace., An interest
   in grace cannot consist with a known sin. (2.) If you abuse grace; for
   then you make grace an enemy, and then justice will take up the quarrel
   of abused mercy. Usually men please themselves in this, if they be
   right in doctrine, but do not take notice of that taint that is
   insensibly conveyed into their manners. Oh! consider, when out of a
   pretence of gospel you grow neglectful of duty, less circumspect and
   wary in your ways, more secure, slighting the threatenings of the word,
   you offend grace so much that it turneth you over to justice. There are
   Antinomists in life as well as doctrine. Good Christians are angry that
   others make that an occasion to lust which is to themselves a ground of
   hope: `They turn the grace of our God, &c., Jude 4. Therefore that man
   that maketh it fuel for sin hath a naked apprehension of it, not a sure
   interest.

   Obs. 2. Unmerciful men find no mercy. (1.) It is a sin most un suitable
   to grace. Kindness maketh us pity misery: `Thou wast a stranger, be
   kind to strangers., He that was forgiven, and plucked his
   fellow-servant by the throat, had his pardon retrieved, Mat. xviii. We
   pray, `Forgive us our trespasses, as we forgive them that trespass
   against us, Mat. vi. God's love to us melteth the soul, and affecteth
   us not only with contrition towards God, but compassion to our
   brethren. At Zurich, when the gospel was first preached, they gave
   liberty to their captives and prisoners, out of a sense of their own
   deliverance by Christ. (2.) It is unlike to God; he giveth and
   forgiveth. How will you look God in the face, if you should be so
   contrary to him? Dissimilitude and disproportion is the ground of
   dislike. It is a disposition that will check your prayers; beware of
   it. Unmercifulness is twofold--when we neither give nor forgive. It
   notes--(1st.) A defect in giving, or shutting up the bowels. They ask,
   and your hearts are as flint or steel. We are faulty when we do not
   what we should do, as when we do what we should not do. Covetousness
   and violence will weigh alike heavy in God's balance; and you may be as
   cruel in neglect as injury. (2d.) In denying pardon to those that have
   wronged us. They have done you hurt, but you must be like your heavenly
   Father. No man can do thee so much hurt as thou hast done God. Sin is
   more opposite to his nature than wrong can be to your interests. Would
   you have God as slack in giving, as backward to forgive? What would you
   say if God should deal thus with you, either for grace or pardon?
   Certainly bounteous and piteous hearts pray with most confidence.

   Obs. 3. God usually retaliates and dealeth with men according to the
   manner and way of their wickedness. The sin and suffering oft meet in
   some remarkable circumstance: Babylon hath blood for blood. Jacob
   cometh as the elder to Isaac, and Leah cometh as the younger to Jacob:
   he that denied a crumb, wanted a drop, Luke xvi.: Asa, that set the
   prophet in the stocks, had a disease in his feet. Well, then, when it
   is so, know the sin by the judgment, and silence murmuring.
   Adoni-bezek, a heathen, observed, `As I have done, God hath done to me,
   Judges i. And it showeth you what reason you have to pray that God
   would not deal with you according to your iniquities, your manner of
   dealing either with him or men; and walk with the greater awe and
   strictness. Would I have God to deal thus with me? Would I have the
   recompenses of the Lord to be after this rate?

   Obs. 4. God exerciseth acts of mercy with delight; his mercy rejoiceth
   over justice. So in the prophet, `Mercy pleaseth him, Micah vii. 18; so
   in another prophet, `I will rejoice over them, to do them good, Jer.
   xxxii. 41. God is infinitely just as well as merciful, only he
   delighteth in gracious dispensations and discoveries of himself to the
   creature: this should encourage you in your approaches to God. Mercy is
   as acceptable to God as to you. In 2 Sam. xiv. 1, when `Joab perceived
   the king's heart was to Absalom, he setteth the woman of Tekoah to make
   request for him. The King's heart is set upon mercy, your requests
   gratify his own bowels; and again, if `mercy hath rejoiced over
   judgment, so should you too: go and triumph over death, hell, devil,
   damnation, and make your boast of mercy all the day long: 1 Cor. xv.
   55, `O death! where is thy sting? O grave! where is thy victory?, You
   have another triumph: Rom. viii. 33, `Who shall lay anything to our
   charge?, And though the devil be the accuser of the brethren, yet
   because mercy hath rejoiced over judgment, therefore we may rejoice
   over Satan, and go to heaven singing.

   Obs. 5. Mercy in us is a sign of our interest in God's mercy: Mat. v.
   7, `Blessed are the merciful, for they shall obtain mercy., They shall
   obtain: God will deal kindly with them, but it is mercy which they
   obtain, not a just reward; so Prov. xi. 25, `The liberal soul shall be
   made fat: `the widow of Sarepta's barrel had no bottom. I shall show
   you what this mercy is. It is manifested--(1.) In pitying miseries.
   Jesus had compassion on the multitude, Mat. xv. 32; so should we. It is
   not mercy unless it ariseth from a motion in the bowels: `If thou shalt
   draw out thy soul to the hungry, Isa. lviii. 10. Heart and hand must go
   together: bounty beginneth in pity. (2.) In relieving wants by counsel
   or contribution: it is not enough to say, `Be clothed, James ii. 16.
   (3.) In forgiving injuries and offences, Mat. xviii. 22, `until seventy
   times seven;, that is, toties quoties--it is an allusion to Peter's
   number, `Must I forgive seven times? 7 Yea, saith Christ, `seventy
   times seven:, an uncertain number for a certain. God `multiplieth
   pardon, Isa. lv. 7, and so should we. As Tully said of Caesar, Nihil
   oblivisci soles nisi injurias--that he forgot nothing but injuries; so
   should you. Secondly, I shall show you when it is a pledge of mercy.
   (1.) When it is done as duty, and according to the manner God hath
   required: `To distribute forget not, for with such sacrifice God is
   well pleased, Alms must be sacrifice, given to men for God's sake; not
   merely done as a commendable act, but in conscience of the rule. (2.)
   The grounds must be warrantable. The right spring of mercy is from
   sense of God's mercy; it is a thank-offering, not a sin-offering.

   Ver. 14. What doth it profit, my brethren, if a man say he hath faith,
   and hath no works? Can faith save him?

   Here is the second exhortation against boasting of an idle faith, and
   it suiteth with the last argument urged in behalf of the former mat
   ter. He had spoken of a law of liberty; now, lest this expression
   should justify the misprision of some false hypocrites, who thought
   they might live as they list, so as they did profess faith in Christ,
   he disproveth the vanity of this conceit by divers arguments.

   What doth it profit, my brethren; that is, how will it further the ends
   of a profession or a religion? So the apostle, when he confuteth
   another such presumptuous persuasion, saith oude`n eimi', `I am
   nothing, 1 Cor. xiii. 2; that is, of no esteem with God, upon the
   supposition that his gifts were without charity.

   If a man say he hath faith.--Say, that is, boast of it to others, or
   pride himself in the conceit of it. It is notable that the apostle doth
   not say `if any hath faith, but `if any man say he hath faith., Faith,
   where it is indeed, is of use and profit to salvation; and he that hath
   faith is sure of salvation, but not always he that saith he hath faith.
   In this whole discourse the apostle's intent is to show, not what
   justifieth, but who is justified; not what faith doth, but what faith
   is. And the drift of the context is not to show that faith without
   works doth not justify, but that a persuasion or assent without works
   is not faith; and the justification he speaketh of is not so much of
   the person as of the faith.

   And hath no works; that is, if there be no fruits and issues of
   holiness from it. It is the folly of the Papists to restrain it to acts
   of charity. There are other products of faith; it being a grace that
   hath a universal influence into all the offices of the holy life.

   Can faith save him? that is, a pretence of faith, for otherwise faith
   saveth; that is, in that way of concurrence in which any act of the
   creatures can be said to save. So Paul, Eph. ii. 8, Te chariti este'
   sesosmenoi dia tes pisteos, `Ye are saved by grace through faith, not
   by works., And therefore certainly our apostle meaneth a pretence of
   faith, otherwise there would be a direct contradiction, and it may be
   collected out of all the whole discourse. The two next verses show he
   meaneth such a faith as is in the tongue and lips, such a faith as is
   alone and by itself; ver. 17, such a faith as the devils may have; ver.
   19, such a faith as is dead; that is, no more can be accounted faith
   than a dead man can be accounted a man.

   The notes out of this verse are these:--

   Obs. 1. That pretended graces are fruitless and unprofitable. For mal
   graces, as well as formal duties, bring in nothing to the spirit^ for
   the present no grace, no comfort, and can beget no hope of glory for
   the future. Pretences of the truth are a disadvantage, for they argue a
   conviction of the truth, and yet a refusal of it. It is a kind of
   practical blasphemy to veil an impure life under a profession of faith;
   for we do as it were tack on and fasten the errors and excesses of our
   lives upon religion: therefore it is said, Rev. ii. 9, `I know the
   blasphemy of them that say they are Jews and are not., There is less
   dishonour brought to God by open opposition, then by profession used as
   a cover and excuse for profaneness. And in the Gospel it is determined
   in that parable, Mat. xxi. 28, 29, that that son was less culpable that
   said `I will not, than the other that said `I will, and did not. All
   this is spoken to illustrate that passage, `What doth it profit if a
   man say he hath faith?,

   Obs. 2. Pretences of faith are easy and usual. Men are apt to say they
   have faith; when they see the vanity of works, and cannot stand before
   God by that claim, they pretend to faith. In so free a discovery of the
   gospel, men are apt to declaim against resting in works, but it is as
   dangerous to rest in a false faith.

   Obs. 3. From that and hath no works. He proveth it is but a saying they
   have faith if there be not works and fruits of it. The note is that
   where there is true faith there will be works. There are three things
   that will incline the soul to duty--a forcible principle, a mighty aid,
   a high aim; all these are where faith is. The forcible principle is
   God's love, the mighty aid is God's Spirit, the high aim is God's
   glory. (1.) For the principle, where there is faith there will be love:
   affection followeth persuasion; and where there is love there will be
   work; therefore do we often read of `the labour of love, Heb. vi. 10; 1
   Thes. i. 3; and `faith worketh by love., Faith, which is an
   apprehension of God's love to us, begetteth a return of love to God,
   and then maketh use of so sweet an affection to carry out all its acts
   and services of thankfulness: it first begetteth love, and then maketh
   use of it. (2.) There is a mighty aid received from the quickening
   Spirit. Help engageth to action; man's great excuse is want of power.
   Faith planteth into Christ, and so receiveth an influence from him. He
   liveth in us by his Spirit, and we live in him by faith, and therefore
   we must needs `bring forth much fruit, John xv. 4. It is observable
   that in the 17th and 26th verses, that the apostle calleth a workless
   faith a dead or lifeless faith, void of the life and quickening of the
   Spirit. Where there is life there will be acting. Operation followeth
   being. Hypocrites are said to be `twice dead, plucked up by the roots,
   Jude 12. Twice dead, dead in their natural condition and dead after
   their profession, and then plucked up; that is, plainly discovered to
   be those that never had any vital influence from Christ. (3.) Where
   there is faith there will be aims to glorify God. Faith that receiveth
   grace returneth glory: 1 Peter ii. 12, `Glorify God in the day of
   visitation., When God visiteth their souls in mercy, they will be
   devising how they may do him glory; for faith is ingenuous, it cannot
   think of taking without giving: and when it apprehendeth mercy it
   contriveth what shall be rendered unto the Lord. Well, then, try your
   faith; it is not a naked assent or an inactive apprehension; there will
   be effects, some works, which you may know to be good if they be done
   in Christ; chori` emou, `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; emoi` to` zen
   Christo's, Phil, i. 21. Paul's whole life, his to` zen, was consecrated
   to Christ for the uses and purposes of his glory. In short, they that
   work in Christ, as united to him by faith, work by Christ, by the
   continual supply of his grace, and for Christ, with an aim at his
   glory.

   Obs. 4. From that can faith save him? that is, will you come before God
   with these hopes for salvation? We should cherish no other confidence
   than such as will abide the day of the Lord, and hold out to salvation.
   Will this be a plea, then, when all mankind is either to be damned or
   saved, to say you made profession? 1 John ii. 28. The solemnity of
   Christ's coming is the circumstance that is often used for detecting
   ungrounded hopes; as Luke xxi. 36, `Watch and pray, that you may be
   able to stand before the Son of man;, that is, without shame and
   remorse at his coming. So 1 John iv. 17, `That we may have boldness at
   the day of judgment., Men consider what will serve for the present
   purposes, what will quiet the heart, that they may follow their
   business or pleasures with the less regret. Oh! but consider what will
   serve you for salvation; what will serve turn at the day of death or
   the day of judgment. No plea is sufficient but what may be urged before
   the throne of the Lamb. Well, then, urge this upon your souls, Will
   this faith save me--interest me in Christ, so as I may have boldness at
   the day of judgment? As Christ asked Peter thrice, `Lovest thou me?, so
   put the question again and again unto your souls, Can I look Christ in
   the face with these hopes? Sincere graces are called ta echomena tes
   soterias, Heb. vi. 9, `Things that accompany salvation., This is the
   issue and result of all self-inquiries, Is it a saving grace? Nothing
   should satisfy me but what can save me.

   Ver. 15-16. If a brother or sister be naked, and destitute of daily
   bread, and one of you say to them, Depart in peace, be you warmed, be
   you filled; notwithstanding ye give them not those things that are
   needful to the body, what doth it profit?

   If a brother or a sister.--The apostle compareth faith and charity, and
   showeth that pretences of faith avail no more than pretences of
   charity. By brother or sister he meaneth Christians, united together by
   the bond of the same profession, terms oft used in that sense in this
   epistle.

   Be naked; that is, ill-clothed; so nakedness is often taken: so 1 Cor.
   iv. 11, `We suffer hunger, we are naked;, that is, destitute of
   necessary apparel. So Job xxii. 6, `Thou hast stripped the naked of
   their clothing;, that is, the ill-clothed are brought to worse poverty
   by thy extortion. So when men have not a decent garment, or be coming
   their state, 1 Sam. xix. 24. Saul prophesied naked; that is, without
   the vestment of a prophet.

   And destitute of daily bread; that is, not only of moderate supplies,
   but such as are extremely necessary. They have not from hand to mouth,
   or wherewith to sustain life for a day. Christ calleth it, a'rton
   epiou'sion, `present bread, Mat. vi. 11. Under these two notions of
   nakedness and hunger, he comprehendeth all the necessities of the human
   life, for these are the things utterly necessary. Therefore Christ
   saith, `Take no thought what ye shall eat, or wherewith ye shall be
   clothed, Mat. vi. 31;, And if we have food and raiment, let us be
   therewith content, 1 Tim. vi. 8. And Jacob promiseth worship if God
   would give him `bread to eat, and raiment to put on, Gen. xxviii. 20.
   Till the world grew to a height of luxury, this was enough. [185] The
   bill of provisions was very short, `food and raiment.,

   And one of you say to them; that is, that hath ability otherwise to do
   them good; for else good wishes are not to be despised; and some can
   only give a cheap alms, prayers, and counsel.

   Depart in peace.--A solemn form of salutation, [186] which is as much
   as, `I wish you well., See Mark v. 34; Luke vii. 50, and Luke viii. 48.

   Be you warmed, or be you filled.--After the general form, he cometh to
   instance in good wishes, suitable to the double necessity
   forementioned: `Be warmed, that is, be clothed; it is opposed to
   `naked., So Job xxxi. 20, `The poor were warmed with the fleece of my
   sheep., The Septuagint have it, etharma'nthesan apo` koura`s a'mnon
   mou, `Be filled;, that is, I wish you food to sustain your hunger.

   Notwithstanding ye give them not those things which are needful to the
   body; that is, when you are able; otherwise a hearty wish is of use and
   acceptance. So `a cup of cold water, is welcome, Mat. x. 42; and it is
   not reason that `other men should be eased and we burdened, 2 Cor.
   viii. 13. His chief aim was to shame the rich, that thought .to satisfy
   their duty by a few cheap words and charitable wishes; which offence
   was as common as pretence of faith, as appeareth 1 John iii. 18, `Let
   us not love in word and in tongue, but in deed and in truth.,

   What doth it profit? that is, the poor; the belly is not filled with
   words, or the back clothed with wishes. This is but like that mad
   person that thought to pay his debts with the noise of money, and
   instead of opening his purse, shaked it. The poor will not thank you
   for good wishes, neither will God for saying you have faith.

   The points are these:--

   Obs. 1. That an excellent way to discover our deceitful dealing with
   God is to put the case in a sensible instance, or to parallel it with
   our own dealings one with another. You will not count words liberality,
   neither will God count pretences faith: this is the reason of parables;
   matters between God and us are stated by instances of like matters
   between man and man. The judgment hath best view of things when they
   are carried in a third person, and is not so blinded and perverted as
   in our own case. David could determine, 2 Sam. xii., `The man that doth
   this shall die the death., If the case had been represented in a
   downright reproof, no doubt he would have been more favourable. Again,
   by this means they are made more plain and sensible; for heavenly
   things, being represented in an earthly form, come clothed with our own
   notions. We can see the sun better in a basin than in the firmament,
   and interpret heaven's language when it speaketh to us in the dialect
   of earth. Well, then, use this art, put the case in a temporal matter:
   Mal. i. 8, `Offer it now to the governor; will he be pleased with thee?
   or will he accept thy person?, Would men account this fair dealing, to
   come with a gift so sickly and imperfect? So sometimes suppose the case
   your own: would I be thus dealt withal? Thus Christ made the Pharisees
   to give judgment against themselves, Mat. xxi. Those that despised,
   abused, persecuted the messengers, killed the son, saith Christ to
   them, `What will the Lord of the vineyard do with them?, They answer,
   ver. 40, 41, `He will miserably destroy them, and let out his vineyard
   to other men., So will God do to you, saith Christ, ver. 43. And thus
   God appealeth to the Jews upon a parable, Isa. v. 3, `Judge between me
   and my people., We shall soon see the irrationality of our inferences
   in divine matters when we put the case in terms proper to human
   affairs; as when `grace is turned into wantonness, how absurd and
   illogical is the consequence, when we infer carelessness of duty out of
   the abundance of grace? It is as if you should say, My master is good,
   therefore I will offend him and displease him. Thus you may do in many
   cases, especially when the word giveth you the hint of a metaphor; only
   take heed you do not reason thus in the matter of believing and
   expecting mercy from God, lest you straiten free grace, which is not
   dispensed `after the manner of man, 2 Sam. vii. 19. God will accept a
   returning prostitute, which man will not, Jer. iii. 1. Otherwise it
   will be of special use to shame us with neglect, to open a gap to
   conviction, to shame us with the absurdity and irrationality of our
   inferences in matters of religion.

   Obs. 2. From that if a brother or a sister. God's own people may be
   destitute of necessary outward supports: Heb. xi. 37, they `of whom the
   world was not worthy, `wandered about, destitute, afflicted,
   tormented., It is true David saith, Ps. xxxvii. 25, `I have been young,
   and now am old, yet never saw I the righteous forsaken, or their seed
   begging bread;, but either he speaketh merely upon his own experience,
   or asserteth that they were not forsaken though begging bread; or else
   he speaks of the shameful trade of begging, which among the Jews was a
   token of God's curse; as Ps. lix. 15, `Let them wander up and down for
   meat, and grudge if they be not satisfied., So, `let them be vagabonds,
   Ps. cix. 10. Certainly the Jews had more of the carnal and outward
   blessing of the covenant than believers under the gospel, it being more
   suitable to their dispensation.

   Obs. 3. Bare words will not discharge or satisfy duty. Good words are
   good in themselves, and do become a Christian mouth, but they must not
   be rested in. Some cannot go so far in profession as good words,
   religious conference, and holy discourse. Words argue that you have a
   knowledge of duty; and bare words, that you want a heart for it.

   Obs. 4. More particularly observe, that a few charitable words are not
   enough. Some men's words are fierce and cruel, others `love in word and
   in tongue, 1 John iii. 20; but this is not enough. Words are cheap,
   compliments cost nothing; and will you serve God with that which
   costeth nothing? Words are but a cold kind of pity; the belly is not
   filled with words, but meat; [187] nor is the back clothed with good
   wishes. Words are but a derision; you mock the poor when you bid them
   `be warmed, be filled, and do not minister to their necessities. Nay,
   it is a kind of mocking of God: Gal. vi. 7, `Be not deceived, God is
   not mocked., He speaketh of such as would fain be accounted liberal and
   charitable, but it was only in words and excuses.

   Ver. 17. Even so faith, if it have not works, is dead, being alone.

   Here he cometh to accommodate the instance and similitude, and showeth
   that a naked profession of faith is no better than a verbal charity;
   God looketh upon it as dead, cold, and useless.

   Even so faith.--He speaketh according to their presumption: you call it
   faith; and, according to appearance it hath some likeness to faith, but
   it is dead in itself.

   If it have not works.--He doth not only intend acts of charity, but all
   other fruits and operations of faith.

   Is dead.--The apostle speaketh in allusion to a corpse or a dead plant,
   which hath only an outward similitude and likeness to those which are
   living; it is dead in regard of root, and dead in regard of fruits; it
   is void of the life of Christ, and it is void of good fruits. Operation
   or motion is an argument and effect of life.

   Being alone.--In the original kath' eaute`n, it is dead by itself, or
   dead in itself; that is, how great soever it be, it is all dead. We
   translate it `being alone, as noting the emptiness, barrenness, and
   nakedness of such profession or general assents; and so it suiteth with
   that known maxim among the Protestants, Sola fides justificat, sed non
   fides quae est sola, that faith alone justifieth, but not that faith
   which is alone; not a naked assent or bare profession: which
   interpretation is suitable enough to the context.

   Obs. That false faith is a dead faith. It cannot act, no more than a
   dead body can arise and walk; it is dead, because it doth not unite us
   to Christ. True faith planteth us into Christ, and so receiveth virtue
   and life from him: `I live by faith in the Son of God, Gal. ii. 20. It
   is dead, because it doth not discover itself in any motions or
   operations of life. You may know there is life by the beating of the
   pulses: a living faith will be active, and bewray itself in some
   gracious effects; there will be liveliness in holy duties: `dead works,
   do not become `the living God, Heb. ix. 14. There will be some what
   more than morality in duties of conversation; yea, there will be life
   in death itself. Faith is the life of our lives, the soul that
   animateth the whole body of obedience. Faith is not always alike
   lively, but where it is true, it is always living. We read of `a lively
   faith, and `a lively hope, 1 Peter i. 3, and then we have a greater
   feeling of the motions of the spiritual life: at other times it is only
   living, and then if you be not sensible of life, you will be sensible
   of deadness: sense is the lowest token of life; you will be complaining
   and groaning under corruptions. Well, then, hereby you may try your
   faith; doth it receive life from Christ? Doth it act? If Christ be in
   you, he would live in you. Never think of living with Christ, unless
   you live in Christ: and there is none liveth in Christ but he `bringeth
   forth much fruit, John xv. 5.

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

   The apostle amplifieth the present argument against an empty, solitary
   faith, by supposing a dialogue between a believer, that can manifest
   his faith by his works, and a boasting hypocrite, that can produce no
   such effect and experience. So that the dispute doth not lie so much,
   between faith and works, as between faith pretended and faith
   discovered by works; for the apostle doth not introduce them speaking
   thus, Thou standest upon thy faith, and I upon my works; but `Show me
   thy faith without works, and I will, &c., that is, Show me a warrant
   for thy faith, and I will soon prove mine own.

   Yea, a man may say; that is, some true believer may come and plead thus
   with a boasting hypocrite.

   Thou hast faith.--Let it be as thou sayest, but that is all thou hast;
   a naked profession of faith, or at best, but some historical assent;
   for the apostle granteth that, ver. 19, yea, not only to them, but to
   the devils.

   And I have works.--He doth not mean without faith; that is contrary to
   an expression in the text, `I will show thee my faith by my works.,
   Works without faith are as a building without a foundation, but acts of
   nature lustred with common graces. Thou boastest with thy tongue of
   faith; I shall not boast, but produce works, which are but a real
   apology and commendation. Christ produceth no other testimony but his
   works, Mat. xi. 4, 5. Our works do best `praise us in the gates.,

   Show me thy faith without thy works.--This clause is diversely read in
   the original. Some, as OEcumenius, read only deixon te`n pi'stin sou,
   `Show me thy faith, and I will soon warrant mine. Most copies read ek
   ton e'rgon, that is, prove thy works, since they are such inseparable
   fruits of faith, where are they? But the most approved copies have
   chori`s e'rgon, `without thy works;, and the meaning is, Thou wantest
   the truest testimony and discovery of faith. Now, show me such a faith,
   that is, make it good by any warrant from the principles and maxims of
   our religion.

   And I will show thee my faith by my works; that is, soon evidence it to
   the world, or soon evince it to be true faith out of the word.

   The notes are these:--

   Obs. 1. A great means to convince hypocrites is to show how grace
   worketh in true Christians. The apostle instituteth a dialogue between
   both; thus Christ compareth the two builders, Mat. vii. 24, &c., and
   the wise virgins and the foolish, Mat. xxv. This awakeneth emulation;
   it showeth that the austerities of Christianity are possible. Others
   can go higher than your forms. Take this course, Do we live as they
   do--as they that, through faith and patience, inherit the promises?

   06s. 2. From that show me thy faith without works, &c.--In all our
   hopes and conceits of grace we should always look to the warrant we
   have for them. Can I show or prove this to be faith or love by any
   rational grounds or scripture arguments? If Christians would look to
   the warrant of their hopes, they might discern more of the guile of
   their spirit. Presumption is a rash trust, without the sight of an
   actual or clear ground. He that `built on the sand, built hand over
   head, not considering whether the foundation were sufficient to support
   the structure. But he that built on the rock, did not only consider
   whether it would bear up such a stress, but was clearly resolved in his
   mind of the strength and sufficiency of the foundation. It is good to
   believe, `as the scripture saith, John vii. 38, to cherish no
   persuasion without an actual sight of a clear and distinct warrant,
   that we may be able to `show our faith, upon all cavils and challenges,
   that is, evince it to be good.

   Obs. 3. Works are an evidence of true faith. Graces are not dead,
   useless habits; they will have some effects and operations when they
   are weakest and in their infancy. It is said of Paul, as soon as he was
   regenerate, `Behold, he prayeth., New-born children will cry at least
   before they are able to go. This is the evidence by which we must
   judge, and this is the evidence by which Christ will judge. (1.) The
   evidence by which we must judge. It is the drift of many scriptures to
   lay down evidences taken from sanctification and the holy life; they
   were written to this very purpose; as more especially Ps. cxix. and the
   first epistle of John; see 1 John v. 13. Yea, conclusions are drawn to
   our hands. It is said, `Hereby we may know, &c. See 1 John iii. 14, and
   1 John iii. 19. In many places promises are given out, with
   descriptions annexed, taken from the meekness, piety, good works of the
   saints, as Ps. i. 1, 2; Ps. xxxii. 1-9; Rom. viii. 1. Good works are
   the most sensible discovery; all causes are known by their effects. The
   apples, leaves, and blossoms are evident when the life and sap is not
   seen. (2.) This is the evidence according to which Christ proceedeth at
   the day of judgment: Rev. xx. 12, They were `judged according to their
   works., So Mat. vii. 23, `Depart from me, ye that work iniquity., They
   made profession, but their works were naught. So Mat. xxv. 41, 42.

   Use. You may make use of this note to judge yourselves and to judge
   others. (1.) Yourselves: when the causes are hidden, the effects are
   sensible; therefore you may try graces by their fruits and operations.
   Works are not a ground of confidence, but an evidence; not the
   foundations of faith, but the encouragements of assurance. [188]
   Comfort may be increased by the sight of good works, but it is not
   built upon them; they are seeds of hope, not props of confidence; sweet
   evidences of election, not causes; happy presages and beginnings of
   glory; in short, they can manifest an interest, but not merit it. We
   have `peace with God, by the righteousness of Christ, and `peace of
   conscience, by the fruits of righteousness in ourselves; but more of
   this anon. (2.) Others may be judged by their works: where there is
   knowledge, and a good life, it is not Christian to suspect the^ heart.
   The devil said, when he had nothing to object against Job's life, `Doth
   Job serve God for nought?, If men be knowing, and profess, and be
   fruitful in good works, it is an injury to say they are only civil,
   moral men. Profession may be counterfeited, but when it is honoured
   with works, you must leave the heart to God, James i. 27. To be
   `undefiled, and `visit the fatherless and widows, that is `true
   religion;, that is the great note and discovery of it. Empty profession
   may have more of a party in it, than of power; but profession honoured
   with works is charity's rule to judge by.

   Ver. 19. Thou believest there is one God, thou dost well; the devils
   also believe, and tremble.

   This instance showeth what faith he disputeth against, namely, such as
   consisteth in bare speculation and knowledge; which can no more save a
   man than looking on the sun can translate a man into the sphere and orb
   of it.

   Thou believest; that is, assentest to this truth: the lowest act of
   faith is invested with the name of believing.

   There is one God.--He instanceth in this proposition, though he doth
   limit the matter only to this, partly because this was the first
   article of the creed, the primitive truth in religion, `that there is
   one God, by it intending also assent to other articles of religion;
   partly be cause this was the critical difference between them and the
   pagans, and the shibboleth of the Christian profession as to heathens.

   Thou dost well.--It is an approbation of such assent so far as it is
   good, and not rested in; though it be not saving, yet so far as it is
   historical it is good good in its kind, as a common work and
   preparation; for so it is required: `Hear, O Israel, our God is one
   Lord, Deut. vi. 4. And so in another article of religion it is said, 1
   John iv. 2, `He that believeth Jesus Christ is come in the flesh is of
   God;, that is, so far forth of God.

   The devils also believe; that is, assent to this truth, and other
   truths revealed in the word.

   And tremble, phri'ssousi.--The word signifieth extreme fear and horror
   of spirit; it cometh from phri`x, a word that implieth that noise which
   is caused by the commotion of the sea. Now, this clause is added, `they
   tremble, not to imply, as some suppose, that they do more than assent,
   as having an experience of some work upon their affections, but to
   disprove this kind of faith, and to show that it is not saving; they
   have an assent which causeth horror and torment, but they have not a
   faith which causeth confidence and peace, the proper fruit of that
   faith which is justifying, Rom. v. 1; Eph. iii. 12.

   Obs. 1. Bare assent to the articles of religion doth not infer true
   faith. True faith uniteth to Christ, it is conversant about his person;
   it is not only assensus axiomati, an assent to a gospel-maxim or
   proposition; you are not justified by that, but by being one with
   Christ. It was the mistake of the former age to make the promise rather
   than the person of Christ to be the formal object of faith; the promise
   is the warrant, Christ the object: therefore the work of faith is
   terminated on him in the expressions of scripture. We read of coming to
   him, receiving him, &c.; we cannot close with Christ without a promise,
   and we must not close with a promise without Christ: in short, there is
   not only assent in faith, but consent; not only an assent to the truth
   of the word, but a consent to take Christ; there must be an act that is
   directly and formally conversant about the person of Christ. Well,
   then, do not mistake a, naked illumination, or some general
   acknowledgment of the articles of religion for faith. A man may be
   right in opinion and judgment, but of vile affections; and a carnal
   Christian is in as great danger as a pagan, or idolater, or heretic;
   for though his judgment be sound, yet his manners are heterodox and
   heretical. True believing is not an act of the understanding only, but
   a work of `all the heart, Acts viii. 37. I confess some expressions of
   scripture seem to lay much upon assent, as 1 John iv. 2, and v. 1; 1
   Cor. xii. 3; Mat. xvi. 17; but these places do either show that
   assents, where they are serious, and upon full conviction, come from
   some special revelation; or else, if they propound them as evidences of
   grace, we must distinguish times: the greatest difficulty lay then upon
   assent, rather than affiance. The truths of God suffering under so many
   prejudices, the gospel was a novel doctrine, contrary to the ordinary
   and received principles of reason, persecuted in the world, no friend
   to natural and carnal affections, and therefore apt to be suspected.
   The wind that bloweth on our backs, blew in their faces; and that which
   draweth on many to assent to the gospel was their discouragement.
   Consent and long prescription of time, the countenance and favour of
   the world, do beget a veneration and reverence to religion; and
   therefore assent now is nothing so much as it was then, especially when
   it is trivial and arreptitious, rather than deliberate; for this is
   only the fruit of human testimony, and needeth not supernatural grace.
   Therefore do not please yourselves in naked assents; these cost
   nothing, and are worth nothing. There is `a form of knowledge., Rom.
   ii. 20, as well as `a form of godliness, 2 Tim. iii. 5. `A form of
   knowledge `is nothing but an idea or module of truth in the brains,
   when there is no power or virtue to change and transform the heart.

   Obs. 2. From that thou doest well. It is good to own the least
   appearance of good in men. So far it is well, saith the apostle. To
   commend that which is good is the ready way to mend the rest. This is a
   sweet art of drawing on men further and further: so far as it is good,
   own it: 1 Cor. xi. 2, with 17, `In this I praise you, saith Paul; and
   again, `In this I praise you not., Jesus loved the young man for his
   moral excellency, Mark x. 21. It was a hopeful step. It is good to take
   off the scandal of being severe censurers, not to be always blaming. It
   reproveth them that blast the early bud dings of grace, and discourage
   men as soon as they look toward religion by their severe rigour; like
   the dragon that watched to `destroy the man-child as soon as he was
   born, Rev. xii. 4. The infant and young workings of grace should be
   dandled upon the lap of commendation, or, like weak things, fostered
   with much gentleness and care.

   Obs. 3. The devils assent to the articles of Christian religion. It
   cometh to pass partly through the subtlety of their natures they are
   intellectual essences; partly through experience of providences, sight
   of miracles. They are sensible of the power of God in rescuing men from
   their paws; so that they are forced to acknowledge there is a God, and
   to consent to many truths in the scriptures. There are many articles
   acknowledged at once in Mat. viii. 29, `Jesus, thou Son of God, art
   thou come to torment us before our time?, They acknowledge God, Christ
   the Son of God, not in an ordinary adoptive way; for it is. Luke iv.,
   `That thou art the Holy One of God;, then a day of judgment, which will
   occasion more torment to themselves and other sinners. And so you shall
   see Paul adjured the devil `by the name of Christ, Acts xvi. 18. And
   the devils answer the sons of Sceva, `Paul I know, and Jesus I know;
   but who are ye?, Acts xix. 15. They acknowledged that Jesus as the
   master, Paul as the servant and messenger, had mightily shaken their
   power and kingdom. So it is said, Phil. ii. 10, `Things under the
   earth;, that is, the devils who are turned into hell, which is
   represented as a subterranean place, do `bow the knee, to Christ. Well,
   then, never rest in the devils, faith. Can the devils be justified or
   be saved? They believe there is a God, that there is a Christ, that
   Christ died for sinners. A Christian is to exceed and go beyond devils;
   nay, beyond other men, beyond pagans; nay, beyond hypocrites in the
   church; nay, be yond himself; he must `forget the things that are
   behind, &c. Is it not a notable check to atheistical thoughts, Should I
   be worse than devils? David said, `I was as a beast before thee, Ps.
   lxxiii. 23; and Agur, Prov. xxx. 2, `Surely I am more brutish than any
   man, and have not the understanding of a man., Whilst we go about to
   ungod God, we do but unman ourselves; nay, worse, an atheist is not
   only a beast, but a devil. Christ called Judas `devil, John vi. 70.
   Nay, worse than devils: the devils are under the dread of this truth;
   we are stupid, insensible of providence, careless of judgments, when
   `the devils believe and tremble., The Lord might well expostulate thus,
   `Fear ye not me, O foolish people, that have no understanding?, Jer. v.
   21,22.

   Obs. 4. Horror is the effect of the devils, knowledge: the more they
   know of God the greater trembling is there impressed upon them. They
   were terrified at a miracle, or any glorious discovery of Christ's
   power on earth: `Art thou come to torment us before our time?, Well,
   then, hence you may collect--(1.) Light that yieldeth us no comfort is
   but darkness. The devils have knowledge left, but no comfort, therefore
   said to be `held under chains of darkness, Jude 6. The more they think
   of God the more they tremble. It is miserable to have only light enough
   to awaken conscience, and knowledge enough to be self-condemned, to
   know God, but not to enjoy him. The devils cannot choose but abominate
   their own thoughts of the Deity. Oh! rest not, then, till you have
   gotten such a knowledge of God as yieldeth comfort: Ps. xxxvi. 9, `In
   thy light shall we see light;, there is light in this light, all other
   light is darkness. (2.) All knowledge of God out of Christ is
   uncomfortable: that is the reason why the devils tremble; they cannot
   know God as a father, but as a judge; not as a friend, but as an enemy.
   Faith looking upon God as a father and as a friend, yieldeth peace to
   the soul, Rom. v. 1; and `fear is cast out, for fear hath torment in
   it, 1 John iv. 18. This is the misery of devils and damned men and
   natural men, that they cannot think of God without horror; whereas this
   is the great solace and comfort of the saints, that there is a God: Ps.
   civ. 34. `My meditation of him shall be sweet;, and Cant. i. 3, `Thy
   name is as an ointment poured out, full of fragrancy and refreshing.
   Salt waters being strained through the earth become sweet. God's
   attributes, which are in themselves terrible and dreadful to a sinner,
   being derived to us through Christ, yield comfort and sweetness. The
   children of God can long for the day when Christ's appearance will be
   most terrible: `Even so, Lord Jesus, come quickly.,

   Ver. 20. But wilt thou know, vain man, that faith without works is
   dead?

   Here he reinforceth the dispute against a carnal professor; the
   disputation is not about the cause of justification, but what we should
   think of an empty faith.

   But wilt thou know; that is, wilt thou rightly understand and consider
   of the matter, or hearken to what can be said against thy faith? The
   like form of speech is used Rom. xiii. 3, `Wilt thou then not be afraid
   of the power?, that is, be taught how not to fear it.

   O vain man, anthrope kene, O empty man; a metaphor taken from an empty
   vessel. It is the parallel word to raka, which is forbidden Mat. v. 22.
   The Septuagint render rikim by a'ndras ke'nous, Judges xi. 3. You will
   say. Was it lawful for the apostle to use such words of contempt and
   disgrace? I answer--(1.) Christ doth not forbid the word, but the word
   used in anger. You shall see fool, another term there forbidden, is
   elsewhere used by Christ himself: Mat. xxiii. 17, `O ye fools and
   blind;, and Luke xxiv. 25, `ye fools, and slow of heart to believe.,
   And so Paul, Gal. iii. 1, `O ye foolish Galatians., There is a
   difference between necessary corrections and contemptuous speeches or
   reproofs. (2.) The apostle doth not direct this to any one person, but
   to such an order or sort of men; [189] such speeches to private persons
   savour of private anger: but being directed to such a sort of men, do
   but note the just detestation of a public reproof.

   That faith without works is dead.--Mark, he doth not say, `faith is
   dead without works, but `faith without works is dead: `there is a
   difference in these predications; as if he said, faith is dead without
   works, it would have argued that works are the cause that gave life to
   faith, whereas they are effects that argue life in faith. As, for
   instance, `a man without motion is dead, is proper, but a `man is dead
   without motion, is a predication far different. Briefly, in this
   dispute the apostle proceedeth upon the supposition of several maxims.
   As (1.) That the way to know graces is by their effects and operations,
   as causes are known by their necessary effects. (2.) That works are an
   effect of faith; `faith without works is dead, and works are dead
   without faith. So that works that are gracious are a proper, perpetual,
   and inseparable effect of faith; they are such effects as do not give
   life to faith, but declare it; as apples do not give life to the tree,
   but show it forth.

   The notes are these:--

   Obs. 1. From that wilt thou know? Presumers are either ignorant or
   inconsiderate. False and mistaken faith is usually a brat of darkness;
   either men do not understand what faith is, or do not consider what
   they do. Ignorance and incogitancy maketh such unwarrantable conceits
   to escape without censure.

   Obs. 2. From that O vain or empty man. Temporaries are but vain men;
   like empty vessels, full of wind, and make the greatest sound; they are
   full of windy presumptions and boasting professions. (1.) Full of wind,
   they have a little airy knowledge, such as puffeth up: 2 Peter i. 8,
   `Barren and unfruitful in the knowledge of our Lord and Saviour Jesus
   Christ., There is knowledge, but it is a barren and unfruitful
   knowledge; they are void and destitute of any solid grace. (2.) Of a
   great sound and noise; can talk of grace, boast of knowledge, glory in
   their faith. Usually presumers are of a slight, frothy spirit, that are
   all for tongue and an empty profession. A vain faith and a vain man are
   oft suited and matched.

   Obs. 3. Hypocrites must be roused with some asperity and sharpness. So
   the apostle, `O vain man;, so Christ, `O ye foolish and blind;, so John
   the Baptist, `O ye generation of vipers, Mat. iii. 7. Hypocrites are
   usually inconsiderate, and of a sleepy conscience, so that we must not
   whisper, but cry aloud. An open sinner hath a constant torment and
   bondage upon his spirit, which is soon felt and soon awakened; but a
   hypocrite is able to make defences and replies. We must, by the warrant
   of those great examples, deal with him more roughly; mildness doth but
   soothe him in his error.

   Obs. 4. That an empty barren faith is a dead faith. I noted this
   before; let me touch on it again. It is a dead faith--(1.) Because it
   may stand with a natural state, in which we are `dead in trespasses and
   sins., (2.) It is dead, because it receiveth not the quickening
   influences of the Spirit. (3.) It is dead, because it wanteth the
   effect of life, which is operation; all life is the beginning of
   operation, tendeth to operation, and is increased by operation; so
   faith is dead, like a root of a tree in the ground, when it cannot
   produce the ordinary effects and fruits of faith. (4.) It is dead,
   because unavailable to eternal life, of no more use and service to you
   than a dead thing. Oh! pluck it off; who would suffer a dead plant in
   his garden? `Why cumbereth it the ground?, Luke xiii. 7.

   , Ver. 21. Was not Abraham our father justified by works, lolien he
   offered Isaac upon the altar?

   Here he propoundeth the demonstration that might convince the vain man,
   which is taken from the example of Abraham; the believers of the Old
   and New Testament being all justified the same way.

   Was not Abraham our father.--He instanceth in Abraham, because lie was
   the prime example and idea of justification, and because many were apt
   to plead that instance urged by Paul, Rom. iv. 1-4, &c., and because he
   was a man of special reverence and esteem among the Jews. And he
   calleth him `our father, because he was so to those to whom he wrote,
   to the twelve dispersed tribes, and because he is to all the faithful,
   who are described to be those that `walk in the steps of our father
   Abraham., Rom. iv. 12. And indeed this is the solemn name and title
   that is given to Abraham in the scriptures, `Abraham our father., See
   John viii. 53; Acts vii. 2; Rom. iv. 1.

   Justified by works; that is, declared to be just by his works before
   God and the world. But you will say, is not this contrary to scripture?
   It is said, Rom. iii. 20, `By the works of the law no man is
   justified;, and particularly it is said of Abraham, that he was `not
   justified by works., Rom. iv. 2. How shall we reconcile this
   difference? I shall not enter upon the main question till I come to the
   24th verse; only, for the clearing of the present doubt, give me leave
   to return some thing by way of answer. Some distinguish of
   justification, it is either in foro divino or humano, in heaven or
   before men, and that is again either in our own consciences or in the
   sight of others: in the two latter senses they grant that works do
   justify; though not before God, yet in the court of conscience and
   before the world. The distinction is not altogether without warrant of
   scripture, for, Rom. iii. 20, `By the deeds of the law shall no flesh
   be justified in his sight., Mark that, in his sight, implying there is
   another justification before men, which may take in works. So also Rom.
   iv. 2, that `Abraham had not whereof to glory before God., That last
   clause implieth he could avouch his sincerity, as Job also did, before
   men, Job xxxi. Well, then, according to this opinion, these two places
   may be thus reconciled: Paul speaketh of the use and office of faith in
   foro divino, before God, and James speaketh of the effects and
   qualities of faith by which it is justified before men. And thus the
   business may be fairly accommodated; but that I believe there is
   somewhat more in it, because he speaketh of some special justification
   that Abraham received upon his offering of Isaac; and you shall find
   that from God he then received a justification of his faith, though
   thirty years before that he had received a justification of his person.
   When he was an idolater and ungodly, Joshua xiv. 2, Rom. v. 4, then God
   called him out of grace, Gen. xii. 3, and justified him. It is said,
   `He believed, and it was counted to him for righteousness, Gen. xv. 6.
   He was justified by imputation, and absolved from guilt and sin, so as
   it could not lie upon him to damnation. But now, when he offered Isaac,
   his faith was justified to be true and right, for that command was for
   the trial of it; therefore upon his obedience God did two
   things--renewed the promise of Christ to him, Gen. xxii. 16, 17, and
   gave him a testimony and declaration of his sincerity, ver. 12, `Now I
   know that thou fearest God, saith Christ to him, who is there called
   the `Angel of the Lord., I conceive, as works are signs in foro lmmano,
   to men, by which they may judge of the quality of faith, so in foro
   divino, before God, God judging `according to our works, as it is
   distinctly said, Rev. xx. 12. God will evince the faith of his saints
   to be right by producing their works, and will discover the ungrounded
   hopes of others by their works also, for great and small are all judged
   according to that rule. And not only hereafter, but now also doth God
   judge according to works; that is, look upon them as testimonies and
   declarations of faith. `Now I know that thou fearest God;, that is, now
   I have an experience; upon which experience Abraham was justified and
   the promise renewed. I conceive our apostle alludeth to that
   experience, for he speaketh as in a known case, `Was not Abraham
   justified by works?; that is, upon this did not he receive a testimony
   and declaration from God that he was justified? And suitable to this
   the author of the Book of Maccabees saith, 1 Mac. ii. 52, `Was not
   Abraham found faithful in temptation? and it was imputed to him for
   righteousness., Found faithful is a phrase equivalent to that which
   James useth, `was justified., Therefore Paul and James may be thus
   reconciled: Paul speaketh of the justifying of a sinner from the curse
   of his natural condition, the occupations of the law, &c., and
   accepting him into the favour of God, which is of grace, and not^ of
   debt; James of the justifying and approbation of that faith by which we
   are thus accepted with God. God giveth us the comfort of our former
   justification by such experiences and fruits of faith, for in them we
   are found faithful; that is, before God and man approved to have a
   right faith. And to this purpose Diodat excellently glosseth, that
   justification in Paul is opposite to the condemnation of a sinner in
   general, and justification in James is opposite to the condemnation of
   a hypocrite in particular. In Paul's sense a sinner is absolved, in
   James's sense a believer is approved; and so most sweetly, and for
   aught I can see, without exception the apostles are agreed. For the
   Popish exceptions I shall handle them, ver. 24.

   When he offered Isaac upon the altar.--Mark, though Abraham never
   actually offered him, but only in purpose and vow, yet it is said `he
   offered., So Heb. xi. 17, `By faith Abraham offered Isaac, &c.; he
   purposed it, and if God had continued the command, would actually have
   done it. [190] God counteth that to be done which is about to be done,
   and taketh notice of what is in the heart, though it be not brought to
   practice and actual accomplishment.

   Obs. 1. Those that would have Abraham's privileges must look to it that
   they have Abraham's faith. You claim kin of him as believers. How was
   it with Abraham? Two things are notable in his faith--(1.) He received
   the promises with all humility: Gen. xvii. 3, `And Abraham fell on his
   face, as mightily abashed and abased in himself, to see God deal thus
   with him. (2.) He improved them, with much fidelity, being upright
   before God, and walking in all relations for his glory. Two instances
   there are of his obediences, upon which the Holy Ghost hath set a
   special mark and note--one was leaving his father's house, Gen. xii. 1,
   wherein he denied himself in his possessions; the other was the
   sacrificing of his son, Gen. xxii. 1, wherein he denied himself in his
   hopes. Oh! `look to the rock from whence you were hewn, the hole of the
   pit out of which you were digged, to Abraham your father, Isa. li. 1,
   2. Do you receive mercies so humbly, improve them so thankfully? Who
   would not stick at those commands wherewith Abraham was exercised and
   tried? God calleth every believer more or less to deny something that
   is near and dear to him.

   Obs. 2. Believers must see that they honour and justify their faith by
   works. Never content yourselves with an empty profession. Profession
   showeth to what party we addict ourselves, but holiness showeth we
   addict ourselves to God. Disagreeing parties may accord in the same
   guilt and practices: `What do you more?, Mat. v. 47. Christianity may
   be professed out of faction by them that have a pagan heart, under a
   Christian name. All natural men, however they differ in interest, agree
   in one common rebellion against God. But the chief thing which I would
   urge, is to press them that profess themselves to be justified by grace
   to make good their interest in grace, to look to the evidence of works.
   Libertines press men absolutely to believe that they are justified from
   all eternity; and to lull them asleep in a complete security, make it a
   sin to doubt of or question their faith, whether it be right or no.
   Saltmarsh saith, That we are no more to question faith than to question
   the promise, and that Christ and his apostles did not press men to ask
   the question whether they did believe or no, and that Christ's commands
   to believe are not to be disputed, but obeyed, &c. [191] Vain
   allegation! There is a difference between questioning the command and
   questioning our obedience. Though we are not to dispute against the
   duty, yet we are to examine whether we perform it. The apostle speaketh
   directly to this purpose: `Examine yourselves, whether you be in the
   faith, 2 Cor. xiii. 5. There is no other way to undeceive the soul, and
   to discover false conceptions from true graces. How sad was it for the
   foolish virgins, that never doubted of their faith till it was too
   late! It is the vulgar mistake to think that the excellency of faith
   lieth in the security and strength of persuasion; and that whoever can
   make full account that Christ died for him, or that he shall go to
   heaven, doth believe; whereas the difference between faith and
   presumption doth not lie in the security of persuasion, but in the
   ground of it, Mat. vii., latter end. The two buildings there might be
   raised in equal height and comeliness; the difference was in the
   foundation. A hypocrite may have as fair and as full a confidence as a
   believer, but it is not as well built and raised; and, if the scripture
   shall give sentence, he is not most happy that hath least trouble, but
   he that hath least cause; therefore you had need look to your faith and
   confidence, that it may be justified, justified by your works. This is
   a sensible evidence, and most in sight. I confess, by some it is
   decried as litigious, by others as legal. Some think that because there
   are so many shifts, and circuits, and wiles in the heart of man, it is
   an uncertain, if not an impossible way of trial. I confess, if in trial
   we were only to go by the light of our conscience and reason, the
   objection would seem to have weight in it. Who can discover the
   `foldings of the belly, Prov. xx. 27, without God's own candle? The
   main certainty lieth in the Spirit's witness, without which the witness
   of water is silent, 1 John v. 8. Graces shine not without this light.
   God's own interpreter must `show a man his righteousness, Job xxxiii.,
   otherwise there will be many shifts in the heart, and we shall still be
   in the dark. Under the law every thing was to be established `in the
   mouth of two or three witnesses, Deut. xvii. 6. So here are two
   witnesses, the Spirit with our spirits, the Spirit with our renewed
   consciences, Rom. viii. 16. It is the Holy Ghost that giveth light,
   whereby we may discern the truth of grace, imprinteth the feeling and
   comfort, and by satisfying the soul begetteth a serenity and calmness
   within us. Therefore the apostle pitcheth the main certainty upon the
   Spirit's evidence: Rom. ix. 2, `I lie not, my conscience bearing me
   witness in the Holy Ghost;, that is, my conscience is assured by the
   Holy Ghost that I do not err or lie. Others cry it up for legal, as by
   pressing men to look to works as an evidence, we went about to
   establish their confidence in their own righteousness, or a merit in
   themselves. Certainly it is one thing to judge by our graces, another
   thing to rest or put our trust in them. There is a great deal of
   difference between declaring and deserving. Works as fruits may declare
   our justified estate. There is a difference between `peace with God,
   and `peace of conscience., Peace and amity with God we have merely by
   grace and free justification, that eire'ne pro`s Theo`n, Rom. v. 1; but
   in the court of conscience there must be some evidence and
   manifestation. A broken man hath peace in court as soon as the surety
   hath paid his debt, but hath the comfort of it within himself when it
   is signified to him by letter or otherwise. Free justification is the
   ground of our comfort, but works the evidence that intimate it to us.
   However, we had need be cautious. An undue use of marks will keep the
   soul full of doubts; and we want the comfort that we seek when we do
   not bottom and found it upon Christ, according to his free promises.
   Above all things a Christian should be most delicate and tender in
   founding his hopes. God is impatient of a copartner in the creature's
   trust; he will not give that glory to another; and if you do, he will
   declare his anger by leaving you to a constant uncertainty and
   dissatisfaction. Always when we think to warm ourselves by our own
   sparkles, we lie down in sorrow. Because the business is of great
   concernment, I shall give you a few directions, how you may reflect
   upon your graces, or works, as evidences of your estate.

   1. You must be loyal to Christ. Many seek all their happiness in the
   gracious dispositions of their own souls, and so neglect Christ. [192]
   This were to prize the love token before the lovely person. To rectify
   it, it is good to go to work this way:--(1.) Let there be a thorough
   going out of yourselves; be sure to keep the heart right in point of
   righteousness; and in founding your hopes, see that you do not neglect
   `the corner stone., Paul reckoneth up all his natural privileges, moral
   excellencies, nay, his own righteousness, what he did as a Pharisee,
   what as a Christian. `If any might have confidence in the flesh, Paul
   might; but he renounceth all; nay, counts it `loss, i.e., dangerous
   allurements to hypocrisy and self-confidence, Phil. iii. It is good to
   have such actual and fresh thoughts in ourselves when we proceed to
   trial, that our souls may be rather carried to than diverted and taken
   off from Christ. Usually assurance is given in after a solemn and
   direct exercise of faith: Eph. i. 13, `After ye believed, ye were
   sealed by the Spirit of promise;; where the apostle showeth the order
   of the Spirit's sealing, after believing or going to Christ, and the
   quality under which the Spirit sealeth, as a Spirit of promise;
   implying, that when the thoughts have been newly and freshly exercised
   in the consideration of our own unworthiness and God's free grace and
   promises, then are we fittest to receive the witness and certioration
   of the Spirit. (2.) In the very view and comfort of your graces still
   keep the heart upon Christ. See what would become of you were it not
   for free grace. God could find matter of condemnation against you, not
   only in the worst sins, but in the best duties; the most regenerate man
   durst not adventure his soul upon the heavenliest thought that ever he
   conceived. When Nehemiah had performed a zealous action he subjoineth,
   Neh. xiii. 22, `Remember me, my God, concerning this also, and spare me
   according to the greatness of thy mercy;, intimating, that therein God
   might find enough to ruin him. So Paul, 1 Cor. iv. 4, `I know nothing
   by myself, yet am I not hereby justified:, he knew no unfaithfulness in
   his ministry, yet this would not make him righteous before God. So
   that, in the presence of the greatest evidences, you should see free
   grace is the surest refuge; as Jehoshaphat, when he had all the
   strength of Judah, who are numbered to be five hundred thousand, yet
   goeth to God, as if there were no presence of means: 2 Chron. xx. 12,
   `We have no might; our eyes are unto thee., So in the fairest train of
   graces you should still keep Christ in the eye of faith, and let the
   soul stay upon him; or, as in a pair of compasses, one part is fixed in
   the centre whilst the other foot wandereth about in the circumference,
   so must the soul stay on Christ, be fixed on him, whilst we search
   after evidences and additional comforts. (3.) After the issue and close
   of all, you must the more earnestly renew your addresses to Christ, and
   exercise faith with the more advantage and cheerfulness. You have much
   more encouragement to close with him when you survey his bounty to your
   souls, and consider those emanations of grace by which you are enabled
   to good works. So 1 John v. 13, `These things have I written to you
   that believe, that you may know that you have eternal life, and that
   you may believe on him., His meaning is, that upon assurance they might
   renew the act of faith with the more cheerfulness; as Thomas, when he
   felt Christ's wounds, had the greater reason to believe, John xx. 27;
   non nova, sed aucta fide, as Estius glosseth, by a renewed and
   increased faith. So when you have had a feeling and sense of Christ's
   bounty to you, and by good works have cleared up your interest in
   eternal life, you have the greatest reason to cast yourselves again
   upon Christ by faith and confidence; for, as the apostle saith, `The
   righteousness of God is revealed from faith to faith., Rom. i. 17. The
   whole business of our justification before God is carried on by a
   continual act of faith, from one act and degree to another. In short,
   whatever comfort we seek in our works and graces, Christ must still
   `lie as a bundle of myrrh between our breasts, Cant. i. 12; be kept
   close and near the heart, always in the eye of faith and the arms of
   love.

   2. You must go to work evangelically, and with a spirit suiting the
   gospel. Consider and understand your evidences and graces not in a
   legal perfection, but as `sprinkled with the blood of the covenant., If
   you should look for love, fear, faith, hope, in that perfection which
   the law requireth, the heart will still be kept unsettled; your
   business is to look to the truth rather than the measure. Usually men
   bring their graces rather to the balance than to the touchstone, and
   weigh them when they should try them, as if the quantity and measure
   were more considerable than the essence and nature. It is good to own
   grace, though mingled with much weakness: the children of God have
   pleaded the truth of their graces, when conscious to themselves of many
   failings: Cant. i. 5, `I am black, but comely., There is grace, though
   under the veil and cloud of much weakness; so Cant. v. 2, `I sleep, but
   my heart waketh:, the spouse hath a double aspect, to what was evil and
   what was good; so he in the Gospel could with confidence plead his
   faith, though humbled with sad relics and remains of un belief: `Lord,
   I believe; help my unbelief, Mark ix. 24. We must not bear false
   witness against others, much less against ourselves; and, therefore,
   own a little good, though in the midst of much evil.

   3. You must go to work prudently, understanding the nature of marks,
   and the time to use them; everything is beautiful in its season. There
   are times of desertion, when graces are not visible. In darkness we can
   neither see black nor white. In times of great dejection and
   discouragement the work of a Christian is not to try, but believe: `Let
   him stay himself on the name of God, Isa. l. 10. It is most seasonable
   to encourage the soul to acts of faith, and to reflect upon the
   absolute promises, rather than conditional. The absolute promises were
   intended by God as attractives and encouragements to such distressed
   souls. There is a time when the soul is apt to slumber, and to be
   surprised with a careless security; then it is good to awaken it by a
   serious trial. To a loose, carnal spirit, an absolute promise is as
   poison; to a dejected spirit, as cheering wine. When the soul lieth
   under fear and sense of guilt, it is unable to judge, therefore
   examination doth but increase the trouble. But again, when the heart is
   drowsy and careless, trial is most in season; and it is best to reflect
   upon the conditional promises, that we may look after the
   qualifications expressed in them ere we take comfort. When David was
   under hatches, he laboured to maintain faith, and outbrave
   discouragements: Ps. iii. 2, the enemies said, `Now there is no help
   for him in his God., He hath fallen scandalously, and that psalm was
   penned upon occasion of Absalom's rebellion, which was ordered by way
   of correction of David's sin; and this made them vaunt, Now God is his
   enemy. Now David doth not mention the sin, but awakeneth his trust; in
   the very face of the temptation he maintaineth his confidence: `But
   thou art my shield, my glory, and the lifter up of my head, &c., ver.
   3. And elsewhere he professeth that this was his general practice: Ps.
   lvi. 3, `At what time I am afraid, I will put my trust in thee., In
   times of discouragement, and when terror was likely to grow upon his
   spirit, he would look after arguments and supports of trust and
   dependence. So, on the contrary, when the heart groweth rusty and
   secure, it is good to use Nazianzen's policy, when his heart began to
   be corrupted with ease and pleasure, [193] Tois Threnois sungi'gnomai,
   saith he, I use to read the Lamentations of Jeremiah, or to inure his
   mind to matter sad and lamentable. In all spiritual cases it is good to
   deal prudently, lest we put ourselves into the hands of our enemies,
   and further the devices of Satan.

   4. Your great care must be to be humbly thankful; thankful, be cause
   all is from God. It is a vain spirit that is proud of what is borrowed,
   or glorieth because he is more in debt than others: 1 Cor. iv. 7, `Who
   made thee differ? and what hast thou which thou hast not received? 7
   Whatever we find upon a search, it must not be ascribed to free-will,
   but to free grace: `He giveth will and deed according to his pleasure,
   Phil. ii. 13. Free-will establisheth merit; free grace checketh it. The
   sun is not beholden, because we borrow light from it, or the fountain
   because we draw water. We may all say, as David, `Of thine own have we
   given thee;, Lord, this is thy bounty. Then humble we must be, because
   as every good work cometh from God's Spirit, so it passeth through thy
   heart, and there it is defiled; partus sequitur ventrem. Our good works
   have more of the mother in them than the father; and so `our
   righteousnesses, become `dung, Phil. iii. 8, and `filthy rags, Isa.
   lxiv. 6. Thus, lest pride taint the spirit by the sight of our graces,
   it is good to make distinct and actual reflections on God's bounty and
   our own vileness.

   Obs. 3. From that when he offered Isaac. Isaac is counted offered,
   because he was so in Abraham's purpose. The note is, that serious
   purposes of obedience are accepted for obedience. God hath given in
   pardon upon a purpose of returning: Ps. xxxii. 5. `I said I would
   confess, and thou forgavest the iniquity of my sin., Only remember they
   must be such purposes as are like Abraham's. (1.) Serious and resolved,
   for he prepared himself to the performance; not vain purposes to betray
   present duties, when men hope to do that to-morrow which they should do
   to-day; these are vanishing and flitting motions which God taketh
   notice of: Ps. xliv. 21, `God knoweth the secrets of the hearts, and
   that such delays are but modest denials, or rather deceitful offers, to
   put off the clamour and importunity of conscience. Nothing more usual
   than such purposes for the future to justify present neglects. God will
   search it out: Abraham was ready. (2.) They must be such as end in
   action, unless in the case of allowable hindrances. When is that?
   (1st.) When we are hindered, as Abraham was, from heaven; he, by divine
   command; we, by providence: 1 Kings viii. 18, `Whereas it was in thine
   heart to build an house unto my name, thou didst well in that it was in
   thine heart., When mere providence diverteth us from holy intentions,
   God accepteth of the will. (2d.) By invincible weakness: Rom. vii. 18,
   `To will is present with me; but to perform that which is good, I find
   not., The apostle could not, katerga'zethai, come up to the rate of his
   purposes; in such a case God looketh to what is in the heart. Well,
   then--(1.) It serveth for comfort to the people of God, who, because
   they do not perform duty as they would, are much discouraged. God
   taketh no tice of the purpose, and judgeth of you, as physicians do of
   their patients, not by their eating, but their appetite. Purposes and
   desires are works of God's own stirring up, the free native offering
   and motions of grace. Practices may be overruled, but such earnest
   purposes as make you do what you can are usually serious and genuine.
   The children of God, that cannot justify their practices, plead the
   inward motions and desires of their hearts: John xxi. 17, `Thou knowest
   all things, and thou knowest that I love thee;, Neh. i. 11, `Desire to
   fear thy name, &c. (2.) It is for advice to us to be careful of our
   purposes. Many would be more wicked, were they not bound up. [194] God
   takes notice of what is in their hearts: Mat. v. 28, `He that looketh
   upon a woman to lust after her, hath committed adultery with her in his
   heart., So also Seneca, Incesta est et sine stupro quae stuprum
   cupit--the purpose maketh guilty, though the act be restrained. God
   took notice of the king of Babylon's purposes and intentions: Isa. x.
   7, `It is in his heart to destroy, and cut off nations not a few.,
   Motions and inclinations should be watched over. (3.) It showeth God's
   readiness to receive returning sinners; he met his son `while he was
   yet a great way off, Luke xv. As soon as the will layeth down the
   weapons of defiance, and moveth towards God, the Lord runneth to
   embrace and fall upon the neck of such a poor soul, that he may satisfy
   it with some early comforts. So Isa. lxv. 24, `Before they call, I will
   answer; and while they are yet speaking, I will hear, Acts of grace do
   anticipate and often prevent acts of duty. `Turn me, saith Ephraim, and
   then `a dear and pleasant son, Jer. xxxi. 18, with ver. 20. As soon as
   you set your faces towards God, he runneth towards you. (4.) It showeth
   how we should entertain the purposes and promises of God; look upon
   them in the promise with such a certainty as if they were actually
   accomplished: Rev. xiv. 8, `Babylon is fallen, is fallen., God can read
   duty in the purpose: we have much more cause to read accomplishment in
   the promise. `Hath he said, and shall he not do it? hath he spoken, and
   shall he not make it good?, Num. xxiii. 19. His will is not changeable
   as ours, neither is his power restrained.

   Obs. 4. From that offered Isaac upon the altar. He bringeth this as the
   great argument of the truth of Abraham's faith. It is not for faith to
   produce every action, unless it produce such actions as Abraham's. Such
   as will engage you to self-denial are troublesome to the flesh. David
   scorned such service as cost nothing. There where we must deny our own
   reason, affections, interest, that is an action fit to try a believer.
   Let us see what is observable in this action of Abraham, that we may go
   and do likewise. (1.) Observe the greatness of the temptation. It was
   to offer his own son, the son of his love, his only son, a son longed
   for, and obtained when `his body was dead, and `Sarah's womb dead;,
   nay, `the son of the promise., Had he been to contend only with natural
   affection, it had been much--descensive love is always vehement; but
   for love to Isaac there were special endearing reasons and arguments.
   But Abraham was not only to conflict with natural affection, but
   reason; not only with reason, but faith. He was, as it were, to execute
   all his hopes; and all this was to be done by himself; with his own
   hand he was at one stroke to cut off all his comforts; the execution of
   such a sentence was as harsh and bitter to flesh and blood as to be his
   own executioner. Oh! go and shame yourselves without, you that can so
   little deny yourselves for God, that attempt duties only when they are
   easy and obvious, never care to recover them out of the hands of
   difficulty and inconvenience. Public duties, if well done, are usually
   against carnal interests, private duties against carnal affections. Can
   you give up all that is near and dear to you? Can you offer up your
   Isaac? your ease and pleasure for private duties? your interests for
   public? Every action is not a trial of faith, but such as engageth to
   self-denial. (2.) Consider the readiness of his obedience. As Abraham
   is the pattern of believing, so of obeying. He received the promises as
   a figure of our faith; he offered up his son as a figure of our
   obedience, Heb. xi. 17. (1st.) He obeyed readily and willingly: Gen.
   xxii. 3, `Abraham rose early in the morning., In such a service some
   would have delayed all the time they could, but he is up early. Usually
   we straiten duty rather than straiten ourselves; we are not about that
   work early. (2d.) Resolutely; he concealeth it from his wife, servants,
   from Isaac himself, that so he might not be diverted from his pious
   purpose. Oh! who is now so wise to order the circumstances of a duty
   that he may not be hindered in it? (3d.) He denied carnal reason. In
   difficult cases we seek to elude the command, dispute how we shall
   shift it off, not how we shall obey it. If we had been put upon such a
   trial, we would question the vision, or seek some other meaning;
   perhaps offer the image of Isaac, or some youngling of the flock, and
   call it Isaac; as now we often pervert a command by distinctions, and
   invent shifts to cheat our souls into a neglect of duty; as the
   heathens, when their gods called for phota, a man, they offered phota,
   a candle; or as Hercules offered up a painted man instead of a living.
   But Abraham doth not so, though he had a fair occasion, for he was
   divided between believing the promise and obeying the command. God
   tried him in his faith: his faith was to conflict with his natural
   reason as well as his obedience with his natural affection. But `he
   accounted that God was able to raise him from the dead, Heb. xi. 19,
   and he reconcileth the commandment with the promise. How easily could
   we have slipped out at this door, and disobey, out of pretences and
   reasons of religion. But Abraham offered Isaac.

   Ver. 22. Seest thou how his faith wrought with his works, and by works
   was faith made perfect?

   Having alleged the instance, he now urgeth it by an apostrophe to the
   boasting hypocrite, who nourished an impure life under the pretence of
   faith.

   Seest thou, blepeis.--He seeketh to awaken the secure carnalist by
   urging this instance upon his conscience: `Seest thou?, that is, is it
   not clear? or without an interrogation, `Thou seest.,

   How his faith wrought with his works.--Many senses are given of this
   phrase. The Papists urge it to prove that faith needeth the concurrence
   of works in the matter of justification, as if works and faith were
   joint causes; but then the apostle would have said, that works wrought
   with his faith, and not faith with his works. Among the orthodox it is
   expounded with some difference. That sense which I prefer is, that his
   faith rested not in a naked, bare profession, but was operative; it had
   efficacy and influence upon his works, co-working with all other
   graces; it doth not only exert and put forth itself in acts of
   believing, but also in working.

   And by works was faith made perfect.--This clause also hath been vexed
   into several senses. The Papists gather hence that in the work of
   justification faith receiveth its worth, value, and perfection from
   works--a conceit prejudicial to the freeness of God's love, contrary to
   the constant doctrine of the scriptures; for faith rather giveth a
   value to works than works to faith, Rom. xiv. 23; Heb. xi. 4-6; and
   works are so far from being chief, and the more perfect cause of
   justification, that they are not respected there at all. This sense
   being justly disproved, divers others are given. As (1.) `Made perfect,
   that is, say some, `made known and discovered;, [195] as God's strength
   is said to be `perfected in our weakness, 2 Cor. xii. 9. None will be
   so mad as to say that our strength doth add anything to the power of
   God, that is incapable of increase and decrease, and hath no need to
   borrow aught from the weakness of man. It is `made perfect, because it
   hath the better advantage of discovery, and doth more singularly put
   forth and show itself; so faith is made perfect, that is, more fully
   known and apparent. And the reason of the expression is--(1st.) Because
   excelling things, whiles kept private, suffer a kind of imperfection;
   or (2d.) Because it is an argument faith is come to some maturity and
   perfection of growth, not only living, but lively, when it can produce
   its proper and necessary operations; this sense is probable. But (2.)
   Others understand it thus: that faith or profession is not full and
   complete till works be joined with it, faith and works being the two
   essential parts which make up a believer; which interpretation suiteth
   well enough with the scope of the apostle. (3.) The exposition which I
   take to be most simple and suitable is, that faith co-working with
   obedience is made perfect, that is, bettered and improved; as the
   inward vigour of the spirits is increased by motion and exercise: and
   so in short (as Dr Jackson explaineth it [196] ), works do not perfect
   faith by communication and imputation [197] of their perfection, to it,
   but by stirring, exercising, and intending the natural vigour of it.

   From this verse thus opened observe:--

   Obs. 1. There is an influence of faith upon all a Christian's actings,
   Heb. xi. Faith is made the grand principle; acts are there spoken of,
   which do more formally belong to other graces. But we say the general
   won the day, though the private soldiers did worthily in the high
   places of the field, because it was under his conduct and direction. So
   because all other graces inarch, and are brought up in their order, to
   fight under the conduct of faith, the honour of the day and duty is
   devolved upon it. The influence of faith is great into all the offices
   of the heavenly life. (1.) Because it hath the advantage of a sweet
   principle: `It worketh by love, Gal. v. 6. It represents the love of
   God, and then maketh use of the sweetness of it by way of argument: it
   urgeth by such melting entreaties, that the believer cannot say nay.
   Paul intimateth the argument of faith, Gal. ii. 20, `I live by faith in
   the Son of God, who loved, and gave himself for me., When the soul is
   backward, faith saith, Christ loved you, and gave himself up for you.
   He was not thus backward in the work of salvation; as the soldier said
   to Augustus when he refused his petition--I did not serve you so at the
   battle of Actium. (2.) It presents strong encouragements; it seeth
   assistance in the power of God, acceptance in the grace of God, reward
   in the bounty of God. When you are weakened with doubtings and
   discouragements, faith saith, Do your endeavour, and God will accept
   you. When Christ came to feast with his spouse he saith, Cant. v. 1, `I
   will eat my honeycomb with my honey., Though it were mixed with wax,
   and embased with weakness, Christ will accept it. When jealousy maketh
   the heart faint, and the hands feeble, lest we should drive on heavily,
   faith showeth the soul `an angel that standeth at the altar with sweet
   incense, Rev. viii. 3, 4. Duty coming immediately out of our hands
   would yield an ill savour, therefore Christ intercepteth it in the
   passage, and so it is perfumed in the hands of a mediator. Again, are
   you discouraged with weakness? faith will reply, Thou art weak, but God
   will enable thee. It is an advantage, not a discouragement, to be weak
   in ourselves, that we may be `strong in the Lord, and in the power of
   his might, Eph. vi. 10. When the bucket is empty, it can be the better
   filled out of the ocean. Paul saith, 2 Cor. xii. 10, `When I am weak,
   then am I strong., There is no heart so dead but God can quicken it,
   and he is willing. It is said, 1 Chron. xv. 26, `God helped the
   Levites, when the work was bodily; and we are less apt to be indisposed
   for bodily labour. God helped them by discharging their lassitudes; so
   certainly he will much more give inward strength, more love, joy, hope,
   which are the strength of the soul, Neh. viii. 10. Again, if the heart
   be lazy and backward, or stick at ease and pleasure, faith can present
   the glory of the reward, the pleasures at God's right hand, &c. (3.) It
   breaketh the force of opposite propensions; if the world standeth in
   the way of duty, `faith overcometh the world, 1 John v. 4; partly by
   bringing Christ into the combat, partly by spiritual replies and
   arguments. Reason telleth us we must be for ourselves; faith telleth us
   we must be for God. Reason saith, If I take this course, I shall undo
   myself; faith, by looking within the veil, seeth it is the only way to
   save all, 2 Cor. iv. 15-17. Reason presenteth the treasures of Egypt,
   and faith the recompense of reward. From hence are those bickerings and
   counterbuffs which a believer feeleth sometimes within himself.

   Well, then, out of all this we may infer--(1.) That we had need get
   faith; there is as great a necessity of faith as of life; it is the
   life of our lives and the soul of our souls; the primum mobile, the
   first pin, that moveth all the wheels of obedience, like the blood and
   spirits which run through the whole body. There is by the ordination of
   God as great a necessity of faith as of Christ: what good will a deep
   well do us without a bucket? He that hath a mind to work, would not be
   without his tools; and who would be without faith that maketh
   conscience of duty? (2.) Act it in all your works; no works are good
   till faith work with them, they are not acceptable, nor half so kindly
   Heb. xi. 4, `By faith Abel offered, plei'ona thusi'an (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. [198] 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
   anazopurein, to `excite and enliven his gifts, 2 Tim. i. 6. It is an
   allusion to the fire of the temple, which was always to be kept
   burning. Well, then, be much in duty, draw out the acts of your graces;
   many live, but are not lively; decays do insensibly make way for
   deadness.

   Ver. 23. And the scripture was fulfilled which saith, Abraham believed
   God, and it was imputed to him for righteousness; and he was called the
   friend of God.

   To strengthen the former argument from the example of Abraham, he
   produceth a testimony of scripture to prove that Abraham had true
   faith, and that Abraham was truly justified.

   And the scripture was fulfilled.--You will say, How can this be, since
   that saying was spoken of Abraham long before? Compare Gen. xv. 6 with
   Gen. xxii.; and the apostle Paul saith that scripture was fulfilled in
   him `while he was yet in his uncircumcision., Rom. iv. 10, which was
   before Isaac's birth, certainly before his being offered. Luther [199]
   upon this ground rejecteth this epistle with some incivility of
   expression. The Papists seek to reconcile the matter thus: That though
   faith were imputed to Abraham for righteousness before he offered
   Isaac, yet our apostle would prove that faith was not enough to justify
   him, but there needed also works; for, say they, his righteousness was
   not complete and full till it was made perfect by the accession of
   works. And the Socinians [200] pipe after the same tune and note, but
   without ground and warrant; for Paul quoteth the very same words for
   justification without works, Rom. iv. 2, 3, and proveth that he had
   such a justification as made him completely happy and blessed, ver.
   6-8. And if James should go about to superinduce the righteousness of
   works, he would be directly contrary both to Moses and Paul. The words
   of Moses can no way bear that sense, who plainly averreth faith to be
   imputed to him for righteousness. Briefly, then, for opening the place,
   you must note, that a scripture is said to be fulfilled in several
   senses: sometimes when the main scope of the place is urged; at other
   times when a like case falleth out, and so a scripture is quoted, and
   said to be fulfilled, not by way of argument, but allusion; sensu
   transumptivo, as divines [201] speak; and they give a note whereby the
   allusive sense may be distinguished from that which is chief and
   proper. When a text is quoted properly, it is said, `that it might be
   fulfilled, as noting the aim and scope of the place. When it is quoted
   by allusion, or to suit it with a parallel instance, it is said, `then
   it was fulfilled, as implying that such a like case fell out. So here,
   `Then was the scripture fulfilled;, that is, upon this instance and
   experience of his faith it might be again said that faith was imputed
   to him for righteousness; and we may rather own this exposition,
   because this sacrifice of his son, Gen. xxii., was a greater
   manifestation and discovery of his faith than that sacrifice mentioned
   Gen. xv., when this honour was first put upon him. And things are said
   to be fulfilled when they are most clearly manifested; as in that known
   place of Acts xiii. 32, 33, where those words, `Thou art my Son; this
   day have I begotten thee, are said to be fulfilled at Christ's
   resurrection, because then he `showed himself to be the Son of God.,
   Rom. i. 4. So here; this being the evident discovery of Abraham's
   faith, it appeared how truly it was said of him that `he believed, and
   it was imputed to him for righteousness., By that action he declared he
   had a true justifying faith, and therefore [202] the Lord saith after
   this trial, `Now I know that thou fearest me, Gen. xxii. 12. And I
   suppose that he doth the rather use this expression to prevent an
   objection that might be drawn from Genesis or the doctrine of Paul; as
   also intimating that his doctrine tended not to press men to renounce
   the righteousness of faith, but to get their interest therein cleared,
   the testimony of Abraham's righteousness being so every way compliant
   with the doctrine proposed.

   Abraham believed God, and it was counted to him for righteousness.--The
   original meaning of that phrase, `it was counted to him for
   righteousness, is only to show that the thing was approved and accepted
   by God: and so it is often used in the Old Testament; as Phinehas, zeal
   is said to be `counted in him for righteousness:, Ps. cvi. 30, 31, `He
   stood up and executed judgment; and that was counted unto him for
   righteousness unto all generations for evermore., And therefore in this
   phrase the scripture doth not declare what is the matter of our
   justification, but only what value the Lord is pleased to put upon acts
   of faith or obedience, when they are performed in the face of
   difficulty and discouragement. It is true, it is quoted by the apostle
   to prove the righteousness which is of faith, without that of works:
   Rom. iv. 3, `What saith the scripture? Abraham believed God, and it was
   counted to him for righteousness., But I suppose the .apostle doth not
   quote the rigour of the expression, as if he would infer that faith is
   the matter of our righteousness, but only that the first testimony and
   solemn approbation which Abraham had from God was because of his faith.
   When scriptural expressions are rigorously urged, without considering
   their first and constant use, no wonder that mistakes and controversies
   do arise. For those great disputes about the matter of justification, I
   would not intermeddle; let it suffice to note, that the general current
   of Paul's epistles [203] carrieth it for the righteousness of Christ,
   which being imputed to us, maketh us just and acceptable before God;
   and this righteousness we receive by faith. So that faith justifieth
   not in the Popish sense as a most perfect grace, or as a good work done
   by us, but in its relation to Christ, as it receiveth Christ and his
   satisfactory righteousness; and so whether you say it justifieth as an
   instrument, a sole-working instrument, or as an ordinance, or relative
   action, required on our parts, all is to the same issue and purpose: to
   contend about mere words and bare forms of speech is to be too precise
   and critical.

   And he was called the friend of God.--The apostle saith `he was
   called;, that is, he was; as Isa. xlviii. 8, `Thou wast called a
   transgressor from the womb;, that is, thou wast a transgressor. So in
   the New Testament: 1 John iii. 1, `To be called the sons of God;, that
   is, to be the sons of God. Or it alludeth to the solemn appellation
   wherewith Abraham is invested in scripture; as Isa. xli. 8, `Thou
   Israel are the seed of Abraham my friend., So 2 Chron. xx. 7, `Thou art
   our God, and thou gavest this land to the seed of Abraham thy friend,
   [204] And this title was given to Abraham because of his frequent
   communion with God--he had often visions; and because of his frequent
   covenanting with God--a great condescension, such as the kings of the
   earth use only to their equals and friends: and therefore, in the
   places where this title is given to Abraham, there is some respect to
   the covenant; and here it is said to be given to him upon that
   testimony of his faith and obedience in offering Isaac, when the
   covenant was solemnly renewed and confirmed to him by oath.

   Obs. 1. Works ratify the Spirit's witness. The apostle saith, `Then it
   was fulfilled;, that is, seen that Abraham was a believer indeed,
   according to the testimony of God. The Spirit assureth us sometimes by
   expressions, speaking to us by some inward whisper and voice; sometimes
   by impressions, implanting gracious dispositions, as it were writing
   his mind to us. It is well when both are sensible, and with the witness
   of the Spirit we have that of water, 1 John v. 8. To look after works
   is the best way to prevent delusion. Here is no deceit, as in flashy
   joys. Fanatic spirits are often deceived by sudden flashes of comfort.
   Works, being a more sensible and constant pledge of the Spirit, beget a
   more solid joy: 1 John iii. 29, `Hereby we know we are of the truth,
   and shall assure our hearts before him;, that is, by real acts of love
   and charity. The way of immediate revelation is more flitting and
   inconstant; such actings of the Spirit being like those outward motions
   that came upon Samson--`the Spirit came upon him at times;, and so upon
   every withdrawment new scruples and doubts do arise. But the trial by
   grace is most constant and durable, it being a continual real pledge of
   God's love to us. Flashes of comfort are only sweet and delightful
   while felt; but it is said of grace, `the seed abideth in him, 1 John
   iii. 8, and `the anointing, en umin me'nei, abideth in you, 1 John ii.
   7. This is a standing glory, and the continual repast of the soul;
   whereas those ravishings are like delicacies which God tendereth to his
   people in the times of festivity and magnificence. Well, then,
   learn--(1.) That good works are not a doubtful and litigious evidence.
   Men of dark spirits and great fancy will be always raising scruples;
   but the fault is in the persons, not the evidence. (2.) Learn to
   approve yourselves to God with all good conscience in times of trial;
   this will ratify and make good those imperfect whispers and mutterings
   in your souls concerning your interest in Christ. Do as Abraham did:
   upon a call he forsook his country; though he were childless, he
   believed the promise of a numerous issue; when God tempted him, he
   offered Isaac. When God trieth your faith or obedience with some
   difficulty, then is the special time to gain assurance by being found
   faithful.

   Obs. 2. Believers are God's friends. This was not Abraham's title
   alone, but the title of all the righteous. Thus Christ saith, John xi.
   11, `Our friend Lazarus sleepeth., And more expressly, John xv. 15,
   `Henceforth I call you not servants, but friends., Now they are friends
   to God--(1.) Because they are perfectly reconciled to him in Christ: we
   were enemies by nature; but God would not only pardon us, but receive
   us into friendship, Col. i. 21. Absalom was pardoned, but he `could not
   see the king's face., In other breaches, when the wound is healed, the
   scar remaineth; but now we are not only restored, and brought into an
   estate of amity, but advanced to higher principles. God doth not only
   spare converts, but delight in them. Periissemus nisi periissemus--we
   had been lost if we had not been lost; the fall made way for the more
   glorious restoration; as a broken bone, when it is well set, is
   strongest in the crack. (2.) All dispensations and duties that pass
   between them are passed in a friendly way: As (1st.) Communication of
   goods. Plutarch's reasoning is good: Ta` ton philon pa'na koina`,
   friends have all things in common; but God is our friend, and therefore
   we cannot want--a rare speech from a heathen. In the covenanted is
   ours, and we are his, Jer. xxxi. 33, and xxxii. 38, 39; Zech. xiii. 9.
   He maketh over himself to us, quantus quantus est, as great as he is;
   and so by an entire resignation we are given up to him. The covenant is
   like a conjugal contract, and may be illustrated by that of the
   prophet, Hosea iii. 3, `Thou shalt be for me, and I will be for thee.,
   God maketh over himself and all his power and mercy to us, so that no
   dispensation cometh to us but in the way of a blessing; if it be so
   common a mercy as rain, `the rain shall be a rain of blessing, Ezek.
   xxxiv. 26; so we give up ourselves to God, even to the lowest interest
   and enjoyment: `Upon the horse-bells there shall be written, Holiness
   to the Lord, Zech. xiv. 20; all is consecrated. (2d.) Communication of
   secrets. So our Lord urgeth this relation: John xv. 15, `Henceforth I
   call you not servants; for the servant knoweth not what his lord doth:
   but I have called you friends; for all things that I have heard I have
   made known to you., Servants are only acquainted with what concerneth
   their duty and work; [205] the master commandeth, but doth not tell
   them the reason of the command. But now Christ had dealt more socially
   and sweetly with the apostles; he had opened all the secrets of the
   Father concerning his own resurrection, mission of the Holy Ghost, the
   calling of Gentiles, last judgment, eternal life, &c. And so shall you
   that lie in Christ's bosom know his secrets: Gen. xviii. 17, `Shall I
   hide from Abraham the thing which I do?, He will acquaint you with
   everything that concerneth your salvation and peace. So, on the other
   side, do believers open their secrets to God: Eph. iii. 12; Heb. x. 19,
   they `come with boldness to the throne of grace;, the word is, meta`
   parresi'as, with liberty of speech; or, as it more strictly signifieth,
   liberty to speak all our mind. We may use some freedom with God, and
   acquaint him with all our griefs, and all our fears, and all our wants,
   and all our desires, as a friend would pour out his heart into the
   bosom of another friend; as it is said, Exod. xxxiii. 11, `The Lord
   spake to Moses face to face, as a man speaketh to his friend., (3d.)
   Conformity and correspondency of will and affections. True friendship
   is built upon likeness and consent of wills: [206] God and the soul
   willeth the same thing--holiness as the means, and God's glory as the
   end: John xv. 14, `Ye are my friends if ye do whatsoever I command
   you;, to do otherwise is but false, glavering affection. It is the
   commendation of Ephesus, Rev. ii. 6, `Thou hatest the deeds of the
   Nicolaitans, which I also hate., No friendship like that where we love
   and hate the same things, to hate what God hateth, and love what God
   loveth. See Prov. viii. 13; so see Ps. cxxxix. 21. (4th.) By mutual
   delight and complacency; they delight in God, and God in them: Isa.
   lxii. 4, `The Lord delighteth in thee, in their persons, their graces,
   their duties; so do they delight in God, in their addresses to him, in
   his fellowship and presence , they cannot brook any strangeness and
   distance; they cannot let a day pass, or a duty pass, without some
   communion and intercourse with God. It is said of the hypocrites, Job
   xxvii. 10, that `they will not delight themselves in God., Formal
   duties are a burden, `What a weariness is it, Mal. i. 13, though it
   were a sickly lamb. The prodigal thought it best to be out of the
   father's eye, best in a far country, Luke xv.; but it is their delight
   to be with Christ; his work is sweet to them, his statutes their songs,
   Ps. cxix. 54; duties come from them freely, as graces do from God; he
   `rejoiceth over them to do them good;, and they can say, every one of
   them, `How do I delight in thy law!, (5th.) By the special favour and
   respect God beareth them. Others have but common mercies, they saving;
   they have `hidden manna, joys which others cannot conceive, Rev. ii.
   17. Others are brought into the palace, Ps. xlv. 15, but they into the
   chambers of the great King, Cant. i. 4; they have closet mercies, a
   sweet fellowship with God in all their ways; others have the letter,
   they the power; others have the work of an ordinance, they the comfort:
   Cant. v. 1, `Eat, O friends, &c. Well, then--(1.) Here is comfort to
   the righteous, to those that have found any friend-like affection in
   themselves towards God, any care to please him. God is your friend; you
   were enemies, but you are made near through Christ. God delighteth in
   your persons, in your prayers, in your graces, your outward welfare. It
   is a great honour to be the king's friend; you are favourites of
   heaven! Oh! this is your comfort that delight in his presence, that
   walk in his ways as much as you can, though not as much as you should.
   (2.) Here is caution to you; your sins go nearest to God's heart: `It
   was my familiar friend, Ps. lv. 12. It was sad to Christ to be betrayed
   by his own disciples; it is a like grief to his Spirit when his laws
   are made void by his own friends: 2 Sam. xvi. 17, `Is this thy kindness
   to thy friend?, It was David's aggravation: Ps. xli. 9, `Mine own
   familiar friend, in whom I trusted., Unexpected injuries surprise us
   with the more grief. Oh! walk carefully, watchfully!

   Ver. 24. You see then how by works a man is justified, and not by faith
   only.

   You see then.--It is either a consectary out of the whole discourse, or
   out of the particular example of Abraham; he alludeth to Paul's manner
   of reasoning: Rom. iii. 28, `Therefore we conclude that a man is
   justified by faith without the deeds of the law;, and probably this
   discourse is intended to correct the abuse of that doctrine.

   How by works; that is, by the parts and offices of the holy life.

   A man is justified; that is, acquitted from hypocrisy; for he is said
   to be justified, in the phrase of our apostle, whose faith appeareth to
   be good and right, or who is found just and righteous; as Christ is
   said to be `manifested in the flesh, but justified in the Spirit, 1
   Tim. iii. 16; that is, approved to be God.

   And not by faith only.--Not by a bare naked profession, or a dead vain
   faith, such as consisteth in a mere assent or empty speculation, which
   is so far from justifying that it is not properly faith.

   The main work in the discussion of this verse is to reconcile James
   with Paul. The conclusions seem directly opposite. See Rom. iii. 28;
   Gal. ii. 16. Paul also bringeth the instance of Abraham against
   justification by works. Much ado there hath been to reconcile this
   seeming difference. Some upon this ground deny the authority of the
   epistle; so Luther, and many of the Lutherans at first. Camerarius
   [207] speaketh boldly and rashly, as if heat of contention had obtruded
   the apostle upon the contrary extreme and error; but this is to cut the
   knot, not to untie it. The apostles, acted by the same Spirit of truth,
   could not deliver contrary assertions; and though men usually out of
   the extreme hatred of one error embrace another, yet it cannot be
   imagined, without blasphemy, of those who were guided by an infallible
   assistance. They show more reverence to the scriptures who seek to
   reconcile both places than to deny the authority of one. Many ways are
   propounded; I shall briefly examine them, that with good advice and
   evidence we may pitch upon the best.

   1. The Papists [208] say that Paul speaketh of the first justification,
   by which a man, if unjust, is made just; and that by works he
   understandeth works done without faith and grace, by the sole power and
   force of free-will. But James speaketh of the second justification,
   whereby of just he is made more just; and by works he understandeth
   such as are performed in faith, and by the help of divine grace. To
   this I answer--;(1.) That it confoundeth justification with
   sanctification. (2.) That the distinction is false, and hath no ground
   in scripture. We can merit nothing after we are in a good estate, and
   are saved by grace all our lives: Rom. i. 17, `the righteousness of God
   is revealed from faith to faith, for the just shall live by faith., If
   the righteousness whereby a sinner is justified be wholly absolved by
   faith, there is no place for works at all. But the apostle saith,
   throughout the whole life it is revealed from faith to faith; besides,
   the apostle Paul excludeth all works, even those done by grace. It is
   true, this error is less than that of the Pelagians, who said that by
   natural abilities the law might be kept to justification. However, it
   is not enough to ascribe justificatory works to the grace of God. So
   did the Pharisee: Luke xviii. 11, 12, `God, I thank thee, not myself.
   Yet he went not away justified. It is ill to associate nature with
   grace, and to make man a coadjutor in that in which God will have the
   sole glory. (3.) It is little less than blasphemy to say, We are more
   just by our own works than by the merits of Christ received by faith;
   [209] for to that justification, whereby a man is made more just, they
   admit works. (4.) The phrase of being more just suiteth not with the
   scope of the apostle, who doth not show how our righteousness is
   increased, but who hath an interest in it. Neither will the adversaries
   grant that those against whom the apostle disputeth had a first and
   real righteousness; and beside, it is contradicted by the example of
   Rahab, who, according to their explication, cannot be said to be
   justified in their second way of justification, and yet in our
   apostle's sense she is justified by works; and therefore the Popish
   gloss will not remove the seeming contrariety between the apostles.

   2. The Arminians and Socinians go another way to work; and that they
   may deceive with the fairer pretence, seem to ascribe all to grace, and
   to condemn the merit of all sorts of works, because poor, weak, and
   imperfect; but they make new obedience the instrument of justification,
   and say that the free grace of God is only seen in the acceptation of
   our imperfect obedience. So doth Socinus [210] and others. [211] And
   the way of reconciliation which they propose between the apostles is
   this: Paulus cum negat nos ex operibus justificari, nomine operum
   perfectam per totam vitam legis divinae observationem intelligit, nec
   aliud quidquam dicere vult, nisi nos ex merito ipsorum operum nequaquam
   justificari coram Deo, non autem ad nos coram ipso justificandos nulla
   opera nostra requiri; sunt enim opera, id est obedientia quam Cliristo
   praestamus, licet nec efficiens, nec meritoria, tamen causa sine qua
   non justificationis coram Deo atque aeternae salutis. That Paul, when
   he denieth justification by works, understandeth by works perfect
   obedience, such as the law required; and James only new obedience,
   which is the condition, without which we are not justified. So Socinus,
   2 Synops. Justif., p. 17, and herein he is generally followed by the
   men of his own school. [212] But to this I reply--(1.) That the apostle
   Paul doth not only exclude the exact obedience of the law, but the
   sincere obedience of the gospel, all kind of works from the business of
   justification, as appeareth by the frequent disjunction or opposition
   of faith and works throughout the scriptures. Take these for a
   taste:--Eph. ii. 8, 9, `By grace ye are saved through faith, and that
   not of yourselves; it is the gift of God. Not of works, lest any man
   should boast., So Rom. xi. 6, `If by grace, then it is no more of
   works; otherwise grace is no more grace. But if it be of works, then it
   is no more of grace; otherwise work is no more work., The two ways of
   grace and works are incompatible. A mixed and patched way of works and
   grace together will never be accepted of God. The new cloth sewed on
   upon the old confidence makes the rent the worser. It was the error of
   those against whom Paul dealeth in his epistles to rest half upon
   Christ and half upon works; and therefore is he so zealous everywhere
   in this dispute: Gal. v. 4, `Christ is become of none effect unto you,
   whosoever are justified by the law; ye are fallen from grace., For they
   did go about to mix both the covenants, and so wholly destroyed their
   own interest in that of grace. (2.) It is a matter of dangerous
   consequence to set up works, under what pretence soever, as the matter
   or condition of our justification before God. It robbeth God of his
   glory, and weakeneth the comfort of the creature. God's glory
   suffereth, because, as far as we ascribe to ourselves, so much do we
   take off from God. Now when we make our own obedience the matter or
   condition of our righteousness, we glory in ourselves, contrary to
   that, Rom. iv. 2, 3, and detract from free grace, by which alone we are
   justified, Rom. iii. 24, and the creature suffereth loss of comfort
   when his righteousness before God is built upon so frail a foundation
   as his own obedience. The examples of the children of God, who were
   always at a loss in themselves, show how dangerous it is to stand upon
   our own bottom. Take a few places: Job ix. 2, 3, `How shall a man be
   just with God? If he will contend with him, he can not answer him one
   of a thousand., So ver. 20, `If I justify myself, my own mouth shall
   condemn me. If I say, I am perfect; it shall also prove me perverse.,
   So ver. 30, 31, `If I wash myself with snow water, and make my hands
   never so clean, yet thou shalt plunge me in a ditch; my own clothes
   shall abhor me., So also David showeth that he was never able to enter
   upon this plea, to justify himself by his own obedience, Ps. cxliii. 3,
   and cxxx. 3. And in the New Testament abundantly do the saints disown
   their obedience and righteousness, as not daring to trust it, yea,
   their new obedience upon gospel terms: 1 Cor. iv. 4, `I know nothing by
   myself, yet am I not hereby justified., He did what he was able, was
   conscious to himself of no crime and unfaithfulness in his ministry and
   dispensation, yet all this will not justify. So Phil. iii. 9, `Oh! that
   I might be found in him, not having my own righteousness, &c. He durst
   not trust the inquiry and search of justice with any act or holiness of
   his own.

   Briefly to clear this point more fully, let me lay down a few
   propositions.

   (1.) Whosoever would be accepted with God must be righteous: Hab. i.
   13, `Thou art of purer eyes than to behold iniquity., God cannot give a
   sinner, as a sinner, a good look. (2.) Every righteousness will not
   serve the turn: it must be such as will endure the pure eyes of his
   glory. Hence those phrases, `justified in thy sight, Ps. cxliii. 2;
   Rom. iii. 20; and `glorying before God., Rom. iv. 2; so Gal. iii. 11 ,
   &c. (3.) Such a righteousness can be found in no man. Our obedience is
   a covering that is too short: Job xv. 14, `What is man, that he should
   be clean? and he that is born of a woman, that he should be righteous?,
   So 1 Sam. vi. 20, `Who can stand before this holy God?, The least
   defect leaveth us to the challenge of the law and the plea of justice.
   (4.) This righteousness is only to be had in Christ; there is no other
   name given under him; [213] there indeed it is to be found; therefore
   he is called, `The Lord our righteousness, Jer. xxiii. 6, and he is
   `made to us righteousness, 1 Cor. i. 30. Therefore we are bidden `to
   seek the kingdom of God and his righteousness, Mat. vi. 33. We must
   seek God's righteousness if we would enter into God's kingdom. (5.)
   This righteousness is made ours by faith: ours it must be, as in the
   first proposition, and ours it is only by faith: Rom. i. 17, `The
   righteousness of God is revealed from faith to faith., From first to
   last the benefit of Christ's righteousness is received by faith; it is
   the fittest and most self-denying grace; it is the grace that beginneth
   our union with Christ; and when we are made one with Christ, we are
   possessed of his righteousness and merit, as our right, for our comfort
   and use. So see Rom. iii. 22, and Phil. iii. 9, where the righteousness
   of God by faith is opposed to `our own righteousness, which is of the
   law;, which intimateth to us that this righteousness is of God, and
   that it is made ours by faith. (6.) Those that receive the
   righteousness of Christ are also sanctified by him. New obedience is an
   inseparable companion of justification: 1 Cor. i. 30, `righteousness
   and sanctification;, by virtue of the union we have both: 2 Cor. v. 17,
   `Whosoever is in Christ is a new creature., So that obedience is not
   the condition of justification, but the evidence; not the condition and
   qualification of the new covenant, so much as of the covenanters. Faith
   justifieth, and obedience approveth: [214] it must be in the same
   subject, though it hath not a voice in the same court.

   3. The orthodox, though they differ somewhat in words and phrases, yet
   they agree in the same common sense, in reconciling James and Paul.
   Thus, while some say Paul disputeth of the cause of justification, and
   so excludeth works; James, of the effects of justification, and so
   enforceth a presence of them; and others say Paul disputeth how we are
   justified, and James how we shall evidence ourselves to be justified;
   the one taketh justification for acquittance from sin, the other for
   acquittance from hypocrisy; the one for the imputation of
   righteousness, the other for the declaration of righteousness. Or as
   others, Paul speaketh of the office of faith, James of the quality of
   faith; Paul pleadeth for saving faith, James pleadeth against naked
   assent; the one speaketh of the justifying of the person, the other of
   the faith, &c. All these answers are to the same effect, either
   subordinate to one another or differing only in expression, and do very
   well suit with the scope of the apostle. You shall see everywhere he
   seeketh to disvalue and put a disgrace upon that faith he speaketh of;
   he calleth it a vain dead faith, a faith which is alone, &c. And when
   he fixeth the scope of the disputation, he saith, `Show me thy faith by
   thy works;, where he plainly discovereth what was the matter in
   controversy, to wit, the evidencing of their faith. And it is notable,
   that when he beginneth to argue, the proposition which he layeth down
   is this, that a bare profession of faith without works will not save.
   It is true, it is delivered by way of question, ver. 14, `What will it
   profit, my brethren, if a man say he hath faith, and hath not works?
   Will faith save him?, Or, as it is in the original, will e pi'stis,
   will that faith save him? Now such questions are the strongest way of
   denial, for they are an appeal to the conscience; and you shall see
   that the conclusion is this always, that faith which is alone and
   without works, is dead; which plainly showeth what was the to`
   zetou'menon, or the thing in question, to wit, the unjustifiableness of
   that faith which is without works.

   Out of the whole discourse you may observe:--

   Obs. 1. That in the scriptures there is sometimes a seeming difference,
   but no real contrariety. The to` enantiophane`s, the seeming
   difference, is ordered with good advice. God would prevent misprisions
   and errors on every side; and the expressions of scripture are ordered
   so that one may relieve another. [215] As, for instance, some hold that
   Christ had only an imaginary body, and was man but in appearance;
   therefore, to show the reality of his human nature, you have that
   expression, John i. 14, `The word was made flesh., Others, straining
   that expression, held a change of the Godhead into the humanity; to
   correct which excess we have another expression, 1 Tim. iii. 16, `God
   manifested in the flesh., To a Valentinian, urging that place in
   Timothy for Christ's fantastic and imaginary body, we may oppose that
   in John, `The word was made flesh;, to a Cerinthian, pleading for a
   change of the Godhead, we may oppose that in Paul, `God manifested, &c.
   So in some places we are bid `to work out our salvation, Phil. ii. 12,
   13; and the whole business of salvation is charged upon us, to check
   laziness. In other places the will and deed is altogether ascribed to
   God, to prevent self-confidence. Thus Paul, having to deal with
   pharisaical justiciaries, proveth invincibly justification by faith
   without works; James, having to deal with carnal gospellers, proveth as
   strongly that a profession of faith without works is vain. The
   scripture hath so poised and contempered all doctrines and expressions,
   that it might wisely prevent human mistakes and errors on every hand,
   and sentences might not be violently urged apart, but measured by the
   proportion of faith.

   Obs. 2. That a bare profession of faith is not enough to acquit us from
   hypocrisy. Christ would not own them that professed his name but
   wrought iniquity, Mat. vii. 21, 22; so also the church should not own
   men for their bare profession. In these times we look more at gifts and
   abilities of speech than good works, and empty prattle weigheth more
   than real charity.

   Ver. 25. Likewise also was not Rahab the harlot justified by works,
   when she had received the messengers, and had sent them out another
   way?

   Here he bringeth another instance. But why doth he mention Rahab? (1.)
   Because this act of hers is made an effect of faith: Heb. xi. 31, `By
   faith Rahab the harlot perished not with them that believed not, when
   she had received the spies in peace., It was indeed a great act of
   faith for one that had lived among heathens to be persuaded of the
   power of the God of Israel, of the right they had to that land; which
   faith was wrought in her by divine instinct, upon the report which was
   made of God and his works. (2.) Because this instance doth well to be
   annexed to the former. They might object that every one could not go as
   high as Abraham, the great idea and pattern of all believers; ay! but
   the lowest faith must produce works as well as the highest; and
   therefore he bringeth Rahab for an in stance of the weakest faith.
   (1st.) For her person; she was a woman, a harlot, a heathen, when God
   wrought upon her; there being so many disadvantages, it is to be
   presumed this was as low an instance as can be brought. (2d.) For the
   act itself, it was accompanied with weakness, with a lie, which indeed
   is suppressed, or not mentioned, lest it should deface the glory of her
   faith. (3d.) Because there might be some doubt of this instance. They
   might object that bare profession was accounted faith in Rahab, and she
   a harlot. He replieth that in Rahab the doctrine might be made good;
   for her faith, how weak soever, yielded some self-denying act or fruit.

   But you will say, How is this pertinent to the purpose, to prove that
   pretence or profession of faith without works is not enough to acquit
   us of hypocrisy? I answer--You must conceive it thus: If she had only
   said unto these messengers, I believe the God of heaven and earth hath
   given you this whole land for a possession, yet I dare not show you any
   kindness in this city, it had been but such a dead barren faith as he
   here treateth of; but this belief prevailed so far with her, that she
   performed a grateful office to them, though she incurred present
   danger, and the tortures which the rage of her citizens would inflict
   upon her for harbouring spies. I come now to the words.

   Likewise also.--It hath relation to the former instance of Abraham.

   Was not Rahab the harlot.--Lyranus thinks that the word hazzonah, for
   harlot, was her proper name; others think it only signifieth that she
   was a hostess or victualler; so the Chaldee paraphrase rendereth it a
   woman that kept a tavern, tt' phdvqyt', gunaika pandokeu'trian; the
   Chaldee word being formed out of the Greek, they derive the original
   zonah from zun, which signifieth to feed, though others derive it from
   zanah, he played the adulterer; and they think it altogether improbable
   for a prince of Judah to marry a common harlot. But the article e
   po'rne, that harlot, so commonly used in scripture, and because this is
   still repeated as a noted circumstance, and the Syriac hath a word that
   properly and only signifieth harlot, seem to infer that she was indeed
   a woman of a vicious and infamous life , and it is but folly to excuse
   that which God would have made known for his own glory. Probably she
   might be both a hostess and a harlot too, as many times such are of an
   evil fame. She lived from her parents; no mention is made of husband
   and children: if her pretence had not been to keep a place of
   entertainment, it is not likely that the spies would turn into an open
   brothel-house, unless ignorant of it, or by divine providence guided
   thither.

   Justified by works; that is, approved to be sincere, and honoured by
   God before all the congregation; there being a special charge to save
   her and her household when all her countrymen were slain, and she being
   after joined in marriage with a prince of Israel.

   When she had received the messengers, and sent them out another
   way.--The story is in the 2d of Joshua. But is not this act
   questionable? Is it not treachery? Did she not sin against that love
   and faithfulness that she owed to her country? Abulensis thinketh she
   had not sinned if she had betrayed the messengers; but vainly, and
   against the direct testimony of scripture: she sinned not, because she
   had a warrant and particular revelation from God that the land of
   Canaan, and so her town, was given to the Israelites, Josh. ii. 9-11,
   &c. And being gained to the faith, she was to leave her Gentile
   relation, and to be amassed into one body with the people of Israel,
   and so bound to promote their interest, as Calvin well observeth. [216]
   But you will say, If there be no sin, wherein lieth the excellency of
   the action? what is it more than civility, or necessary prudence and
   caution, she being thus persuaded? I answer--(1.) There was much faith
   in it, in believing what she had heard of God in the wilderness and the
   desert places of Arabia, and magnifying his power and ability to
   destroy them. Though the people of her city were in great strength and
   prosperity, they thought themselves safe within their walls, and were
   not sensible of their sins and ensuing dangers; and besides, God having
   revealed it to her by some special instinct, she was confident of
   future success: Josh. ii. 11, `The Lord your God is God in heaven above
   and the earth beneath: I know the Lord hath given you the land., And
   so, as Origen observeth, [217] she acknowledgeth what is past,
   believeth what is present, and foretelleth what is to come. (2.) There
   was obedience in it; for whatever she did here in, she did it out of a
   reverence and dread of God, whom she knew to be the author of this war;
   and though there was some weakness in the action, yet for the main of
   it, it was a duty. (3.) There was self-denial in it; it was an action
   that might have been of a very dangerous consequence to her; but to
   manifest her fidelity to God she overlooketh the threats and cruelties
   of her citizens, [218] the promiscuous events of war, the burning of
   her country, which she would never have done, if she had thought a
   profession of confidence enough.

   The points observable in this verse are many. I shall dispatch them
   briefly.

   Obs. 1. Many times God may choose the worst of sinners. Faith in a
   harlot is acceptable: `The last shall be first;, that is, those that
   set out late for heaven do often make more way than an early professor.
   No women are reckoned in the genealogy of Christ but such as were
   stained with some infamy; idolatrous women, adulterous women, in
   Christ's own line, such as Rahab, Ruth, Bathsheba, Tamar. Chrysostom
   [219] giveth the reason, os ia'tros, ouch os dikaste`s parage'gonen, he
   came to save sinners, and therefore would be known to come of sinners
   according to the flesh. Manasses was received after witchcraft, Paul
   after blasphemy, 1 Tim. i. 13; and all as precedents in which God would
   show forth mercy and long-suffering; as Rahab here. So you shall see it
   is said, Mat. xxi. 31, `Publicans and harlots go into the kingdom of
   God., The most odious and despised sinners, when they turn to God by
   repentance, find grace and place in Christ's heart.

   Obs. 2. The meanest faith must justify itself by works and gracious
   effects. Rahab, a Gentile convert, doth not only profess, but preserve
   the spies. Let not hypocrites plead every one is not like Abraham. Are
   you like Rahab? Can you produce any evidence of your faith? The lowest
   degree will show itself by some effect or other. Christ in the garden
   taketh notice of the `green figs, Cant. ii. 13. The smallest faith,
   though it be but like a grain of mustard-seed, will have some branches.

   Obs. 3. Believers, though they justify their profession, are still
   monuments of free grace. It is `Rahab, the harlot, though justified by
   works. The scars and marks of old sins remain, not to our dishonour,
   but God's glory.

   Obs. 4. Ordinary acts are gracious when they flow from faith and are
   done in obedience; as Rahab's receiving the messengers: entertainment
   in such a case is not civility, but religion: Mat. x. 42, `A cup of
   cold water in the name of a prophet `is not courtesy, but duty, and
   shall not lose its reward. Heb. xi., many civil and secular acts are
   ascribed to faith, as fighting of battles, saving of children, &c.,
   because by faith directed to spiritual ends, and performed by
   supernatural strength. A carnal man performeth his religious duties for
   civil ends, and a godly man his civil duties for religious ends, and in
   offices natural and human he is spiritual. Certainly there is no
   chemistry like to that of grace; there brass is turned into gold, and
   actions of commerce made worship. A Christian is always doing his great
   work, whether in the shop or in the closet, obeying God and glorifying
   God in his respects to men.

   Obs. 5. The great trial of faith is in acts of self-denial. Such was
   Rahab's, to prefer the will of God before the safety of her own
   country; and such was Abraham's in the former instance. Self-denial is
   the first thing that must be resolved upon in Christianity, Mat. xvi.
   24. A man is not discovered when God's way and his own lie together.
   Your great inquiry should be, Wherein have I denied myself for God?
   thwarted any lust? hazarded any concernment? No trial like that when we
   can part with some conveniency in sense, upon the proper and sole
   encouragements of faith.

   Obs. 6. The actions and duties of God's children are usually blemished
   with some notable defect; as Rahab's entertainment with Rahab's lie.
   `Moses smote the rock twice, Num. xx. 11; there was anger mixed with
   faith. Abraham offered Isaac, but equivocated with his servants: `I and
   the lad will return, Gen. xxii. 5; and yet he meant with a mind to
   sacrifice him. Thus we still plough with an ox and an ass in the best
   duties, and discover corruption in the very trials of grace.

   Obs. 7. God hideth his eyes from the evil that is in our good actions.
   Here is mention made of receiving the messengers, but no mention of the
   lie. He that drew Alexander, whilst he had a scar upon his face, drew
   him with his finger upon the scar. God putteth the finger of mercy upon
   our scars. See James v. 11, `Ye have heard of the patience of Job;, we
   have heard of his impatience, his cursing the day of his birth, &c.,
   but no murmurings are mentioned. How unlike are wicked men to the Lord
   I they only pitch upon the evil and weaknesses of his people, and
   overlook the good; like flesh-flies, that pitch upon the sores, or
   vultures, that fly over the gardens of delight, and light upon a
   carrion: one blemish shall be enough to stain all their glory. But the
   Lord pardoneth much weakness where he findeth anything of grace and
   sincerity. It is said, 1 Peter iii. 6, `Even as Sarah obeyed Abraham,
   calling him lord., The place alluded to is Gen. xviii. 12. Sarah's
   whole sentence is full of unbelief: `Shall I have pleasure, my lord
   also being old?, There was but one good word, that of lord, the note of
   respect and reverence to her husband, and that the Spirit of God takes
   notice of. Certainly it is good serving of that master, who is so ready
   to reward the good of our actions, and to pardon the evil of them.

   Ver. 26. For as the body without the spirit is dead, so faith without
   works is dead also.

   Here the apostle concludeth the whole dispute, showing how little is to
   be ascribed to an empty profession of faith without works; it is but as
   the body without the vital spirit--a carcase, useless but noisome.
   There needeth not much illustration of this verse, the matter of it
   being already discussed in ver. 17 and 20.

   For as the body without the spirit.--There is some difference about the
   meaning of the word pneu'matos; we read in the margin, breath; in the
   text, spirit. Many prefer the marginal reading, because it is not
   psuches, 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, [220] 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 pneu'matos 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, pnoe` and anapnoe`; as Acts xvii. 25, he giveth zoen kai pnoen
   kai ta panta, `he giveth life, and breath, and all things., The meaning
   is, then, as a body without a soul, so is faith without works. And yet
   hence it will not follow that charity or the works are the soul of
   faith, for the comparison doth not hold in regard of animation and
   information, but in regard of operation. As in the body without soul
   there are only the outward proportions and lineaments, but nothing to
   discover life; so in empty profession there are some lineaments of
   faith, but no fruits to discover the truth and life of it, it differing
   as much from faith as a carcase doth from a man.

   Is dead; that is, cannot perform the functions and offices of life, or
   of a man.

   So faith without works.--The Papists understand true justifying faith,
   for they suppose it may be without works; but dead faith cannot be true
   faith, as a carcase is not a true man, and a true faith cannot be
   without works, Gal. v. 6. We must understand, then, an external
   profession of belief, which, because of some resemblance with what is
   true, is called faith.

   Is dead; that is, false or useless to all the ends and purposes of
   faith.

   For practical notes see ver. 17, 20; only observe:--

   Obs. That naked profession, in respect of true faith, is hut as a dead
   body and carcase. It is so in two respects:--(1.) It is noisome as a
   rotten carcase. A carnal Christian is the carcase of a true Christian;
   there are the lineaments with corruption. An impure life veiled under
   profession is as noisome to God as a dead body is to you. When carnal
   professors draw nigh to Christ, he goeth further off, as you would from
   what offendeth: Mat. vii. 23, `Depart from me, ye workers of iniquity;,
   I cannot endure your presence. When they come to him in prayer, `The
   prayer of the wicked is abomination;, like the breath that cometh from
   rotten lungs. (2.) It is useless, as to all the purposes of faith;
   [221] it cannot unite you to Christ, that you may possess yourselves of
   his righteousness, or give you a feeling of his Spirit. In short, it
   bringeth no glory to God, yieldeth no comfort to him that hath it, and
   no benefit to others; of no more use than a dead body when the spirits
   are gone.
     __________________________________________________________________

   [153] See Cartw. in Gen. xix. 21.

   [154] `Non judicamus ex personis fidem, sed ex fide personas.,--Tertul.

   [155] `Turcicum imperium, quantum quantum est, mica est quam
   paterfamilias canibus projicit.,--Luth.

   [156] Ut dominetur aliis prius servit; curvatur obsequio ut honore
   donetur.,--Ambros.

   [157] Dr Jackson in his Treatise of Faith, part ii. c. 26, p. 457.

   [158] `Omnia dicta tanti existimantur, quantus est ipse qui dixerit,
   nec tam dictionis vim atque virtutem quam dictatoris cogitant
   dignitatem.,--Salvia. contra Avarit., lib. i.

   [159] Hist. of Council of Trent. Edit. Lond. 1629, p. 55.

   [160] `Compertum est damnata ut haeretica in libris Lutheri, quae in
   Bernardi, Augustinique libris ut orthodoxa immo et pia
   leguntur.,--Erasm. in Epist. ad Card. Mogunt.

   [161] `Cur non et me quoque torque donas, et insignis hujus ordinis
   militem creas?,--Thuan. Hist.

   [162] `Per conventum significantur coetus seu cougregationes publicae
   profanae, in quibus conveniebant Christiani ut justis legibus et
   arbitris domesticas vel politicas communesque lites
   dirimerent.,--Hevar. in loc.

   [163] `Nec sane, quantum arbitror, putandum est leve esse peccatum in
   personarum acceptione habere fidem Domini nostri Jesu Christi, si illam
   distantiam sedendi ac standi ad honores ecclesiasticos referamus; quis
   enim ferat eligi divitem ad sedem honoris ecclesiae, contempto paupere
   instructiore atque sanctio re.,--Aug. Epist. 29.

   [164] `President probati quique seniores, honorem istum non pretio sed
   testimonio adepti.,--Tertul. in Apol.

   [165] `Synagogae traditio est ut sedentes disputent, seniores dignitate
   in cathedris, sequentes in subselliis, novissimi in pavimento super
   mattas.,--Ambros. in primam ad Cor.

   [166] `Primus locus viduis univiris, proximus virginibus, deinde
   matronis.,--Grot. in loc.

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

   [168] Lightfoot in Gen.

   [169] `Genetivus hic non est objecti, sed attributi.,--Grot.

   [170] `Adverte coeleste consilium: non sapientes aliquos, non divites,
   non nobiles, sed piscatores et publicanos, quos dirigeret, elegit; ne
   traduxisse potentia, redemisse divitiis, nobilitatisque auctoritate
   traxisse aliquos videretur, et veritatis ratio, non disputationis
   gratia, praevaleret.,--Ambr. in Luc., cap. 6, sec. 3.

   [171] `Noluit prius eligere senatores, sed piscatores, magna artificis
   misericordia! Sciebat enim quia si eligeret senatorem, diceret senator,
   dignitas mea electa est, &c. Et paulo post.--Da mihi, inquit, istum
   piscatorem, veni tu pauper, sequere me, nihil habes, nihil nosti,
   sequere me.,--Aug. Ser. xix. de Verb. Dom.

   [172] `Valde protestatus sum me nolle sic ab eo satiari.,--Luth.

   [173] Qu. `in, or `during,?--ED.

   [174] Ludolphus de Vita Christi.

   [175] `Veritatem, non similitudinem.,--Laurent. in locum.

   [176] `Qui facit solummodo ea quae vult facere, non dominicam
   voluntatem implet, sed suam.,--Salvian.

   [177] See Camero, the last edition of his works in folio, p. 170.

   [178] Qu. `Greater than,?--ED.

   [179] Aug. Retract., lib. ii. cap. 45; et Epist. 102 ad Evodium; et
   Epist. 29 ad Hieron.

   [180] `Contra eam charitatem facit, in qua pendent omnia.,--Aug. Epist.
   29.

   [181] `A quatenus ad omne valet consequentia.,

   [182] So in first edition; in second edition, `toying., Qu.
   `crying,?--ED.

   [183] Tertullianus.

   [184] Vide Sanctium in locum.

   [185] `Cibus et potus sunt divitiae Christianorum.,--Hieron.

   [186] 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.

   [187] `Venter non habet aures.,

   [188] `Bona opera sunt spei quaedam seminaria, caritatis incentiva,
   occulta praedestinationis judicia, non fiduciae fundamenta, futurae
   felicitatis praesagia, &c.--Bernard.

   [189] `Hic notantur non certi homines, sed certa hominum
   genera.,--Grot. in locum.

   [190] `Immolari sibi Deus filium jussit, pater obtulit, et quantum ad
   defunctionem cordis pertinet, immolavit.,--Salvian. de Gub. Dei, lib.
   i.

   [191] Saltmarsh in his Free Grace, cap. v., pp. 62-64.

   [192] See Mr T. Goodwin in his preface before his book called `Faith
   Triumphing in its Object.,

   [193] Nazian. Orat. xiii. circa med.

   [194] `Solve leonem et senties.,

   [195] `Opera non sunt causa quod aliquis justus sit apud Deum, sed
   potius sunt executiones et manifestationes justitiae,--Thom. Aquin. in
   Gal. iii., lect. 4.

   [196] Jackson of Faith.

   [197] Qu. `impartation,--ED.

   [198] `Ta` phre'ata enantloume'na belti'o e'sti.,--Basil.

   [199] Luth. Praef. in hanc epistolam, ubi dicit, Haec verba Mosis
   violenter a Jacobo trahi et torqueri, &c.

   [200] `Fides, nisi bonorum operum fructibus perficiatur,
   justificationein perfectam ac salutem sempiternam conciliare hominibus
   non potest, ut apertissime testatur Jacobus.,--Volkel de Vera
   Religione, lib. iv, cap. 3, 139.

   [201] Spanhem. Dub. Evang., pars 2.--Dub. 64, et alibi.

   [202] As also the author of the book of Maccabees saith it was now
   fulfilled: Abraa`m en peirasmo? heurethe pi'stos, kai elogisthe auto?
   eis dikaiosunen.--1 Mac, ii. 52.

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

   [204] `emrature'the mega'los Abraa`m kai` phi'los prosegoreu'the tou
   Theou.,--Clem. in Epist. ad Cor.

   [205] `Servus herilis imperii non servus est sed minister.,--Seneca.

   [206] `Eadem velle et nolle, ea demum firma est amicitia.,--Sallust.

   [207] `Contentionis studium quoddam irritatum ab importunis
   ostentatoribus doctrinae fidei, longius hujus epistolae auctorem quasi
   extulisse videri possit, nam hoc in certaminibus semper fieri
   consuevit.,--Camerar. in hanc Epist.

   [208] `Paulus loquitur de prima justificatione, et nomine operum
   intelligit opera quae fiunt sine fide et gratia, solis viribus liberi
   arbitrii. Jacobus autem de secunda justincatione, &c.--Bellarm. de
   Verbo Dei, lib. i. cap. 13, sec. 12.

   [209] `Contumeliosum est in sanctum meritum Christi, asserere secundam
   justificationem, quae in nostris operibus consistit, majorem et
   auctiorem et digniorem esse apud Deum quam primam, quae solo merito
   Christi nititur, et quidem non primam sed secundam justificationem
   mereri vitam aeternam.,--Chemnitius, Exam. Concil. Trident., p. 153.

   [210] Socin. Fragm. de Juatificat., p. 9.

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

   [212] `Paulus ea a fide opera removet quae perpetuum perfectissimumque
   per omnem vitae cursum obedientiam continent. Jacobus vero ea
   intelligit opera quae homines spe praemiorum divinorum ducti ex animo,
   omnibusque viribus perficiunt, quamvis omni prolapsione nequaquam
   careant, habitus tamen vitiorum quidem omnium exuisse, omnium autem
   virtutum sibi comparasse, merito dici possint.,--Volkel. lib. de Vera
   Religione, cap. 3, p. 180.

   [213] Qu. `heaven,?--ED.

   [214] See Mr Ball of the Covenant, p. 20.

   [215]

   ,Alterius sic

   Altera poscit opem res, et conjurat amice.,

   [216] `Sola cognitio Dei, quam Deus animo ejus indidit, eam eximit a
   culpa, tanquam solutam communi lege, quamvis ad eum usque diem
   obstricta fuisset suis popularibus; ubi tamen co-optata fuisset in
   corpus Ecclesiae, nova conditio manumissio fuit a jure societatis, quo
   jure devinciuntur cives.,--Calvin in Joshuam, ii. 4.

   [217] `Illa quae aliquando erat meretrix, jam Spiritu. Sancto repleta
   est, et de praeteritis quidem confitetur, de presentibus vero credit,
   prophetat et praenunciat de futuris.,--Origen. Hom. 3, in Josuam.

   [218] `Non minae civium, non bellorum pericula, non incendia patriae,
   non suorum pericula terrent: disce, vir, disce, Christiane, quomodo
   veruin Jesum sequi debeas, quando faemina contempsit omnia
   sua.,--Ambrose in Enarrat. Ps. xxxvii.

   [219] Chrysostom. Homil. 3, in Matt.

   [220] `Unde apparet quo sensu dicit, fidem sine operibus mortuam esse,
   non quod sentiat opera esse formam fidei, sed quod sentit opera esse
   concomitantia fidei, sic at halitus concomitatur vitam
   corporis.,--Cajetan in locum.

   [221] `Houde`n ke'rdos ugious pi'steos, tes politei'as
   diephtharme'nes.,--Chrysostom de Sacerdotio, lib. iv.
     __________________________________________________________________

CHAPTER III.

   VER. 1. My brethren, be not many masters, knowing that we shall receive
   the greater condemnation.

   Here the apostle diverteth to another matter, reinforcing what he had
   said in the first chapter of the evil of the tongue; however, this
   discourse is with good reason subjoined to the former. Those that
   vainly boast of their own faith are most apt to censure others; and
   they that pretend to religion are wont to take the greatest liberty in
   rigid and bitter reflections upon the errors of their brethren.

   My brethren.--The compellation, though familiar and usual to our
   apostle, hath here a special emphasis. (1.) Good men are many times
   surprised, and usurp too great a liberty over the failings of others.
   (2.) He would not deal too rigidly himself, and therefore tempereth his
   reproof with sweetness. (3.) The title carrieth the force of an
   argument; brethren should not affect a mastership over each other.

   Be not many masters.--What is the meaning? The word master hath divers
   significations. Sometimes it is taken for an absoluteness of power and
   authority in the church: thus Christ alone is a master, Mat. xxiii. 10;
   his word is a law; his will is authentic. Sometimes it is taken for a
   subordinate teaching and opening the counsels of God; and those who do
   so by way of office are called `masters in Israel, John iii. 10; and so
   some take it in this place, and make the sense of the apostle's
   dissuasive to be, that every one should not easily or unlawfully invade
   the office of public teaching. And the reason, `knowing that we shall
   receive, &c., they open thus: because God requireth more of them that
   are teachers than of others, and so by rash entering into the office
   they run the hazard of the greater judgment. But the context will not
   bear this sense, the bent and drift of it being against the ill use of
   the tongue; and the reason annexed will not gratify it without much
   straining; and the scripture saith, that for not reproving and warning
   we draw the greater judgment upon ourselves, rather than by teaching or
   reproving, Ezek. xxxiii. 6. Therefore this second sense is not proper;
   neither can the first be applied, as master is taken for authenticness
   in the church, though Austin and Beda seem so to understand it, as if
   the apostle had dissuaded them from setting up themselves as masters
   and heads of factions, and broaching novel doctrines, that they might
   appear in the head of a train, or, in the scripture phrase, `draw
   disciples after them., But this is wholly alien and foreign to the
   apostle's scope. Master, then, is sometimes taken in the worst sense,
   katachrestikos, for a supercilious reprover, for one that is gotten
   into a chair of arrogance, whence he doth pro imperio, magisterially
   enough inveigh against the practices of other men; and so it is taken
   here. And the apostle maketh choice of this expression, `be not many
   masters,--(1.) To show he doth not speak of public and authorised
   reproof. God hath set some in the church that are to be censores morum,
   masters of manners, as the teacher and ecclesiastical magistrate; but
   because God hath allowed a few, let not every one be a master, or turn
   censurer: `Be not many;, we are all apt, but this itch must be killed.
   (2.) To show that he doth not forbid private brotherly admonitions,
   such as proceed from Christian care and love, but such a reproving as
   was supercilious and masterly, managed with as much sharpness and
   rigour as a man would use to his slave, or a master to a scholar of the
   lowest class and standing. And so some understand that polloi`
   dida'skaloi, be not much masters, as if polloi` were taken for polu`,
   many for much.

   Knowing that we shall receive the greater condemnation.--This is the
   first reason the apostle produceth against the pride of censuring,
   which is grounded upon a consideration of the danger of the sin, or the
   severity of judgment following it; meizon krima, `a greater judgment,
   either from men. Censurers have their own measure usually returned into
   their bosoms, Mat. vii. 1, 2. Or from God. Who can expect pardon for
   him that is severe to others? Mat. xviii. 32, 33. I chiefly understand
   judgment and condemnation from God, which is the more severe to
   censurers, upon a threefold ground:--(1.) The justice of retaliation.
   We condemn others, and God condemneth us; we are severe to their
   failings, and how can we expect that God should be merciful to ours?
   (2.) Because God is the avenger of injuries, Rom. xii. 19, and among
   them, blasting the repute of others is the greatest. (3.) A censurer's
   sins are more aggravated, because of that garb of indignation that he
   seemeth to put on against them: see Rom. ii. 1. In censuring others we
   do but pronounce our own doom and judgment, which the scripture
   manifestly representeth to us in those known instances of David, 2 Sam.
   xii., and Ahab, 1 Kings xx. 39, &c.

   Obs. 1. The best need dissuasives from proud censuring. The apostle
   saith, `My brethren, be not many masters;, and afterwards he putteth
   himself in the number, `If we, &c. It is the natural disease of wit, a
   pleasing evil: it suiteth with pride and self-love, and feedeth
   conceit. Proud nature thinketh itself somebody, when it can get into a
   chair of arrogance, and cast out censures according to its own will and
   pleasure, as if God hath advanced us into some higher rank and sphere,
   and all the world had been made to be our scholars. It suiteth with
   self-love, because it diverteth the care of our souls; they that so
   narrowly look after the mote, forget the beam. And it strengtheneth
   self-conceit; so many evils in others make our own the less odious. It
   serveth vainglory, and provideth for our esteem abroad; we demolish the
   esteem of others, that out of the ruins of it we may raise a structure
   of praise to ourselves. Now all these evils are in the best of God's
   children. `Pride of life, is last mentioned, 1 John ii. 16, because it
   is last mortified; it groweth with the decrease of other sins, and
   thriveth by their decay. Well, then, `suffer the words of exhortation,
   Heb. xiii. 22. Some religious persons think such dissuasives as to them
   are either superfluous or injurious, this touchiness argueth guilt: no
   evil is more natural, no evil desireth less to be touched; insensibly
   it stealeth from our hearts into our tongues. We sin, and do not think
   of censuring; pride, being crossed, rageth: hear such matters
   patiently; James speaketh to the brethren, `Be not many masters.,

   Obs. 2. Censuring; it is an arrogation of mastership over others. All
   teaching, especially reproof, is an act of power, and therefore the
   apostle forbiddeth it to women, 1 Cor. xiv. 34, because they cannot
   have power over a man. Well, then, when you are about to censure, check
   it with this thought--What power hath God given me over my fallen
   brother?, Why should I judge another man's servant? to his own master
   he standeth or falleth, Rom. xiv. 4. It is a wrong to God to put myself
   in his room; it is a wrong to my neighbour to arrogate a power over him
   which God never gave me. We all stand upon the same level; needless and
   unprofitable censuring is but a bold usurpation; and besides the
   idleness of the words, we shall give an account for the sauciness of
   them.

   Obs. 3. Christians should not affect this mastership over their
   brethren. You may admonish, reprove, warn, but it should not be in a
   masterly way. How is that? (1.) When we do it out of pride and
   self-conceit, as conceiving yourselves more just, holy, wise, &c.: Luke
   xviii., `I am not as other men;, [222] he speaketh indefinitely. With
   praise a Christian may say he is not as some men; some are as brute
   beasts, made to be taken and destroyed; and with thankfulness we may
   acknowledge that God hath not suffered us to run into the excess of
   their riot. The Pharisee speaketh as if he were above common weakness:
   Gal vi. 1, `Restore with meekness, considering yourselves;, we are all
   involved in the same state of frailty. (2.) When we do it as vaunting
   over their infirmities and frailties, in a braving way, rather to shame
   than to restore them; as Ham laughed at Noah's drunkenness: this doth
   not argue hatred of the sin, but envy, malice against the person.
   Paul's temper was truly Christian: Phil. iii. 17, `I have told you
   often, and now tell you weeping, they are enemies of the cross of
   Christ., A good man taketh no delight to rake in a dung hill, others,
   failings cannot serve his mirth and triumph: `My soul shall weep sore
   for your pride in secret places, Jer. xiii. 17. Censures are full of
   passion, but Christian reproofs of compassion; such a difference there
   is between reproving out of pride, and out of love and charity. (3.)
   When the censure is unmerciful, and we remit nothing of extreme rigour
   and severity; yea, divest the action of those extenuating circumstances
   of which the matter is capable. The censure should be extended no
   further than what may be necessarily inferred from the fact; jealousy
   collecteth more than is offered, but `charity thinketh no evil, 1 Cor.
   xiii. 5, ou logi'zetai to` kako`n; it reasoneth no evil; that is, doth
   not seek to make sins, but cover them; as when an action is capable of
   two interpretations, it doth not fasten upon that which is evil, or
   interpret doubtful things in the worst sense, or conclude a sin from an
   inevident sign; as Eli did from Hannah's fervency conclude her
   drunkenness, 1 Sam. i. 14, 15; or if there be evil in it, it doth not
   by undue surmises make it worse; as judge the heart by the fact, or by
   one or more single actions infer a habit or malignity in the offender;
   or if that be visible, it doth not prejudge their future condition.
   Though charity be not blind, it looketh upon things as they are; yet
   charity is not jealous to argue things into what they are not. It is
   against all law and right to be judge and accuser too, and to hunt out
   an offence, and then censure it. (4.) When we infringe Christian
   liberty, and condemn others for things merely indifferent, this is to
   master it indeed, and lay snares upon the conscience--a wrong not so
   much to our brethren as to God's own law, which we judge as if it were
   an imperfect rule, James iv. 11. In habits and meats there is a great
   latitude; and as long as rules of sobriety and modesty are not
   violated, we cannot censure, but must leave the heart to God. See Rom.
   xiv. per totum. (5.) When men do not consider what may stand with
   charity as well as what will agree with truth; there may be censure
   where there is no slander. Many religious persons think they are safe
   if they can speak only of others what is true. But this is not all;
   every evil must not be divulged, some must be covered with the cloak of
   love; there may be malice in reporting the truth. An eager desire to
   spread a fault wanteth not sin: `Report, say they, and we will report
   it, Jer. xx. 10. Nay, if there be no ill intent, such prattle will come
   under the charge of idle words, for which we are responsible. The
   apostle forbiddeth `whispering, and `meddling in others, matters;, at
   best it is but a wanton vanity. All that we do herein should be to
   promote some aim of love and charity, that the offender may be
   seasonably reproved; or for some common good, that by the uncasing of a
   hypocrite others be not deceived and ensnared. (6.) When we do it to
   set off ourselves, and use them as a foil to give our worth the better
   lustre, and by the report of their scandals to climb up and commence
   into a better esteem. In the whole matter we are to be acted by love,
   and to aim at the Lord's glory. Well, then, look to yourselves in your
   reproofs, that they be not censures; they are so when they are
   supercilious and magisterial, the issues of pride rather than love.
   Envy often goeth under the mask of zeal; we had need be careful,
   especially in times of public difference. For remedies:--(1.) Cherish a
   humble sense of your own vileness and frailty. Others fall sadly and
   foully; but what are we? [223] we were as bad, Titus iii. 2, 3; we may
   be worse, 1 Cor. x. 12. Bernard [224] telleth of a man that, hearing of
   a fallen brother, fell into a bitter weeping, crying out, He is fallen
   to-day, and I may to-morrow. (2.) Exchange a sin for a duty: 1 John v.
   16, `If any see his brother sin, let him pray., This will be a holy art
   and means to spend your zeal with least danger and most profit.

   Obs. 4. From that knowing that we, &c. A remedy against vain censures
   is to consider ourselves, Gal. vi. 1. How is it with us? Gracious
   hearts are always looking inward; they inquire most into themselves,
   are most severe against their own corruptions. (1.) Most inquisitive
   after their own sins. `The fool's eyes are to the ends of the earth,
   always abroad; like the windows of the temple, broad outward, narrow
   inward; curious to sift the lives of others, careless to reform his
   own. But with good men it is otherwise, they find deceit enough in
   their own hearts to take up their care and thoughts. (2.) Most severe
   against themselves. A good heart is ready to throw the first stone
   against itself, John viii. 4, 5; others can, with much heat, inveigh
   against other men's sins, and with a fond indulgence cherish their own.
   Hatred against the person doth but take advantage of the miscarriage to
   shroud itself from notice and censure; and though they hate the
   traitor, yet they love the treason.

   Obs. 5. Rash and undue judging of others, when we are guilty ourselves,
   maketh us liable to the greater judgment. The apostle proceedeth upon
   that supposition. Sharp reprovers had need be exact, otherwise they
   draw a hard law upon themselves, and in judging others pronounce their
   own doom; their sins are sins of knowledge, and the more knowledge the
   more stripes. Ignorants have this advantage, ut mitius ardeant, they
   have a cooler hell. Well, then, rest not in talking and prescribing
   burdens to others; it is a cheap zeal; but `thinkest thou that thou
   shalt escape?, Rom. ii. 3, and ver. 21, `Thou which teachest another,
   teachest thou not thyself?, &c. There is little sincerity in that, as
   well as little self-denial; and hypocrisy will render us liable to
   condemnation. Hell is the hypocrite's fee-simple, Mat. xxiv. 51. The
   phrase of `receiving the greater judgment `is also applied to the
   Pharisees, Mat. xxiii. 14, because of their hypocrisy. So that those
   that reprove, whether out of office or charity, had need look to
   themselves; their sins are sins against knowledge, and so have more of
   malice and hypocrisy in them, and therefore draw on the greater
   judgment. Lewd ministers could not but tremble in their hearts, if they
   were sensible of their work. God purified Isaiah before he sent him to
   reprove Israel, Isa. vi. 7. Your first work should begin at your own
   hearts, and then you will carry on the duty with more comfort and
   boldness.

   Ver. 2. For in many things we offend all. If any man offend not in
   word, the same is a perfect man, and able to bridle the whole body.

   He goeth on to dissuade from supercilious censures. In this verse he
   urgeth two arguments. The first is the common frailty incident to all
   men, which may be two ways urged:--(1.) Wilt thou condemn them for that
   from which no men be exempted? The excuse of weakness and failings is
   the unhappy privilege of all mortal men. Or (2.) Will you not show them
   that tenderness which you need yourselves? You may also fail; `we all
   of us offend in many things., The next argument, the difficulty of not
   sinning by the tongue; he that can do that, can do anything in
   Christianity.

   In many things we offend all.--He saith we, including himself, though
   an apostle of great holiness. Eusebius [225] 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,
   [226] that the best works of the regenerate are sins, if examined by
   God. And Gregory the Great [227] hath a saying of the same sound and
   sense, that man's merit is but sin, and his righteousness
   unrighteousness, if it should be called to a strict account. Yea, the
   prophet Isaiah before them both, that `all our righteousness is as
   filthy rags, Isa. lxiv. 6. No work of ours is so pure but there is some
   taint and filth of sin cleaving to it, which, without a mediator, in
   the rigour of the law would be damnable. So that though the essence of
   the work be good and holy, yet because of the fleshly adherences, it
   cannot any way undergo the strictness of divine judgment; man being in
   part holy, and in part carnal, the effect cannot exceed the force of
   the cause; and as there is a mixture in the faculties and principles of
   operation, so there will be in the actions themselves, especially in
   actions religious, corrupt nature returning and recoiling with the more
   force against resolutions of duty. (2.) There may be, I conceive, an
   action so short that there is no room or scope for corruption to put
   forth itself; as in a sudden holy glance or thought, we may conceive a
   motion or lust of the spirit, or renewed nature in itself, and as
   preceding a lust of the flesh, or the opposition of the old nature,
   which, though it be not perfectly, yet is purely, holy. Besides, in
   some actions the force and vigour of corrupt nature may be wholly
   suspended by the power of God; as it is in conversion, in which divines
   say we are wholly passive; [228] and though God doth not take away the
   power of resisting, yet he bridleth it, and suspendeth it, that
   corruption cannot put forth itself, but lieth hid in its own root.
   Besides, in some actions, which are merely natural, as in walking a
   step or two, there is not the least provocation to draw forth sin; and
   therefore I cannot but justly condemn that unnecessary rigour in some,
   who say, that a renewed man in every action, whether moral, civil, or
   natural, be it but the walking of two or three steps, doth actually
   sin; a fond nicety, which, under the colour of a deeper humility,
   destroyeth true humiliation. We need not make man more guilty; it is
   enough to humble us that `in many things we offend all., But the devil
   loveth to cheat men of true humility by that which is affected and
   strained; and when fancy inventeth supposed crimes, conscience is the
   less troubled for those which are real; curiosity being a kind of
   excuse for due remorse. (3.) Those actions are not acceptable with God
   for their own sakes partly because though they are pure, or free from
   sin, yet they are not perfect; they might be more holy. And partly
   because they are done by a person that hath a corrupt nature, and is
   stained with the guilt of other actual sins, the least of which renders
   him obnoxious to the curse of the whole law, James ii. 10. So that
   these actions also need a mediator; and, as the apostle saith, where we
   `know nothing by ourselves, we are not thereby justified, 1 Cor. iv. 4;
   or as it is, Job ix. 3, `If he will contend with him, he cannot answer
   him one of a thou sand., For one such innocent action, there are a
   thousand-stained and polluted. Another question may be, whether there
   be not some sins which in their own nature are so foul that a child of
   God can not fall into them? I answer--(1.) There are some gross
   corruptions which are very contrary to grace, mia'smata tou ko'smou,
   `corruptions of the world, 2 Peter ii. 20, sins that stink in the
   nostrils of nature; therefore the apostle saith, `The lusts of the
   flesh are manifest, Gal. v. 19, that is, to sense and reason; as
   adultery, drunkenness, &c., which nature hath branded with marks of
   shame and contempt; into these a child of God may fall, though rarely
   and very seldom. We have instances of Noah's drunkenness, Lot's incest,
   and David's adultery; therefore may conclude, that the children of God
   do not only sin freely in thought, but sometimes foully in act;
   however, not usually, not but upon special temptation: they are not ad
   pocula faciles, given to women, or to wine. The usual practice is a
   note of God's hatred: `A whore is a deep ditch, and he that is abhorred
   of the Lord shall fall therein, Prov. xxii. 14. These sins, therefore,
   are not of usual incidence, as wrath, and worldliness, and pride are.
   (2.) There are other sins which are extremely contrary to nature
   itself, as Sodom's bestiality, &c., into which a renewed man cannot
   fall; partly for the great dishonour such a fact would reflect upon
   religion; partly because it is a note of God's tradition, or giving up
   a man or woman to sin, Rom. i. 26, 27. These things are so far from
   being practised by saints, that they are not to be named amongst them,
   Eph. v. 3.

   If any man offend not in word, the same is a perfect man.--Here is the
   second argument; bridling the tongue is a note of some perfection and
   effectual progress in grace. `Offend not in word, that is, speaketh
   only a known truth, and that seasonably, charitably, without vanity, or
   folly, or obscenity, or rash oaths, as Gregory Nyssen [229] 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--asketai`, beginners, that
   did exercise themselves in virtuous actions and endeavours; then there
   were others, whom Philo calleth telei'ous, 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 askete`s, a beginner
   or learner, one that trieth experiments in religion, but te'leios, a
   perfect man, one that hath made some towardly progress.

   And able to bridle the whole body.--By body, Grotius understandeth the
   church, which is called `the body, 1 Cor. xii. 20, Eph. iv. 12; and he
   maketh the sense out thus: He that can bridle himself in disputation is
   able to govern the church; an exposition curious, but strange to this
   context. By bridling the body is meant, then, governing all his other
   actions, which are expressed here by the term body, because they are
   acted by the members of the body, eyes, hands, feet, &c. Why he
   pitcheth so much weight upon this matter of governing the tongue, I
   shall show you in the observations.

   Obs. 1. None are absolutely freed and exempted from sinning: 1 John i.
   8, `If we say that we have no sin, we deceive ourselves, and the truth
   is not in us., The doctrine of the Catharists is a lying doctrine:
   Prov. xx. 9, `Who can say I have made my heart clean, I am pure from my
   sin?, Solomon maketh a challenge to all the world. Many may say so
   boldly, but who can say so truly? All of us offend in many things, and
   many of us in all things. There is in all a cursed root of bitterness,
   [230] 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, [231] cut off
   stump, body, bough, and branches, yet some strings or other will sprout
   out again, till the wall be plucked down: God will have it so, till we
   come to heaven. Well, then--(1.) Walk with more caution; you carry a
   sinning heart about you. As long as there is fuel for a temptation, we
   cannot be secure; he that hath gunpowder about him will be afraid of
   sparkles. (2.) Censure with the more tenderness; give every action the
   allowance of human frailty, Gal. vi. 1. We all need forgiveness;
   without grace thou mightest fall into the same sins. (3.) Be the more
   earnest with God for grace; God will keep you still dependent, and
   beholden to his power: `Who shall deliver me?, Rom. vii. (4.) Magnify
   the love of God with the more praise. Paul groaneth under his
   corruptions, Rom. vii., latter end; and then admireth the happiness of
   those that are in Christ, Rom. viii. 1: they have so many sins, and yet
   none are damnable.

   Obs. 2. The sins of the best are many. The apostle saith, `We offend.,
   God would not abolish and destroy all at once. There is a prayer
   against outward enemies, Ps. lix. 11, `Slay them not, lest my people
   forget: scatter them by thy power; and bring them down, O God, our
   shield., He would not have them utterly destroyed, but some relics
   preserved as a memorial. So God dealeth in respect of sin; it is
   brought down, but not wholly slain; something is still left as a
   monument of the divine grace; as Peter of Alexandria, when he destroyed
   the rest of the idols, left one that was most monstrous and misshapen
   to put them in mind of their former idolatry. God will still honour
   free grace; the condition of his own people is mixed, light chequered
   with darkness; those that walk in the light may stumble. Oh! then--(1.)
   Be not altogether dismayed at the sight of failings. A godly person
   observed that Christians were usually to blame for three things:--They
   seek for that in themselves which they can only find in Christ; for
   that in the law which shall only be had in the gospel; and that upon
   earth which shall only be enjoyed in heaven. We complain of sin; and
   when shall the earthly estate be free? You should not murmur, but run
   to your Advocate. You complain, and so do all that have the
   first-fruits of the Spirit: 1 Peter v. 9, `All these things are
   accomplished in your brethren that are in the flesh., They are all
   troubled with a busy devil, a corrupt heart, and a naughty world. (2.)
   However, bewail these failings, the evils that abound in your hearts,
   in your duties, that you cannot serve God as entirely as you served
   Satan; your evil works were merely evil, but your good are not purely
   good; there your heart was poured out, e'xechu'thesan, Jude 11, here it
   is restrained; there is filthiness in your righteousness, Isa. lxiv.

   Obs. 3. To be able to bridle the tongue is an argument of some growth
   and happy progress in grace. You shall see not only our apostle, but
   the scripture everywhere maketh it a matter of great weight and moment:
   Prov. xviii. 21, `Death and life are in the power of the tongue., Upon
   the right or ill using of it a man's safety doth depend. And lest you
   should think the scripture only intendeth temporal safety or ruin, see
   Mat. xii. 37, `By thy words shalt thou be justified, and by thy words
   condemned., One of the prime things that shall be brought forth to
   judgment are your words. So Prov. xiii. 3, `He that keepeth his mouth,
   keepeth his life; but he that openeth wide his lips, shall have
   destruction., He intimateth a similitude of a city besieged: to open
   the gates betrayeth the safety of it; all watch and ward is about the
   gate. So the tongue is the gate or door of the soul, by which it goeth
   out in converse and communication; to keep it open or loose-guarded
   letteth in an enemy, which proveth the death of the soul. So in other
   places it is made the great argument and sign of spiritual and holy
   prudence: Prov. x. 19, `In the multitude of words there wanteth not
   sin; but he that refraineth his lips is wise., Empty vessels are full
   of sound; discreet silence, or a wise ordering of speech, is a token of
   grace. So Prov. xvii. 27, `He that hath knowledge spareth his words;
   and a man of understanding is of an excellent spirit., In the original
   it is `of a cool spirit, not rash and hot, ready to pour out his soul
   in wrath. So David maketh it to be a great argument or sign of our
   interest in the promises: Ps. xxxiv. 13, `What man is he that desireth
   life, and loveth many days, that he may see good? keep thy tongue from
   evil, and thy lips from speaking guile:, that is the first direction.
   So elsewhere he maketh it the character of a godly man, Ps. xv. 3. I
   have heaped up these scriptures that the matter of keeping the tongue
   may not seem light and trivial. The Spirit of God, you see, giveth
   exhortation upon exhortation, and spendeth many scriptures upon this
   argument. There were also special reasons why our apostle should be so
   much in pressing it. (1.) Because this was the sin of that age, as
   appeareth by the frequent dissuasions from vain boasting of themselves,
   and detracting from others, in the 1st and 2d chapters; and it is a
   high point of grace not to be snared with the evils of our own times.
   (2.) It is the best discovery of the heart; speech is the express image
   of it: Mat. xii. 34, `Out of the abundance of the heart the mouth
   speaketh., When the heart is full, it overfloweth in speech. The story
   of loquere ut videam is common: Speak that I may see thee; so Socrates
   to a fair boy. We know metals by their tinkling. Ps. xxxvii. 30, `The
   mouth of the righteous speaketh wisdom, and his tongue talketh
   judgment, for the law of the Lord is in his heart., Good men will be
   always discovering themselves, and giving vent to the fulness of their
   hearts. (3.) It is the hypocrites, sin; they abstain from grosser
   actions, but usually offend in their words, in boasting professions,
   and proud censures: see James i. 26. (4.) All of us are apt to offend
   with the tongue many ways; most of a man's sins are in his words. One
   reckoneth up twenty-four several sins of the tongue, and yet the number
   may be increased--lying, railing, swearing, ribaldry, scoffing,
   quarrelling, deceiving, boasting, tattling, &c. At first, indeed, there
   was no other sin in society but lying, but now to how many evils doth
   this one member subscribe? It is observable, that when the apostle
   giveth us the anatomy of wickedness in all the members of the body, he
   stayeth longest on the organs of speech, and goeth over them all: Rom.
   iii. 13-15, `Their throat is an open sepulchre; with their tongues have
   they used deceit; the poison of asps is under their lips: whose mouth
   is full of cursing and bitterness, &c. There is much need, you see, of
   reforming and polishing this member. So Prov. xii. 13, `The snare of
   the wicked is the transgression of his lips;, that is, not only by
   which he taketh others, but by which he is taken himself, to his own
   ruin and destruction. (5.) It is a sin into which we usually and easily
   fall, partly by reason of that quick intercourse that is between the
   tongue and the heart--we sin in an instant; and partly because speech
   is a human act which is performed without labour; and so we sin that
   way incogitantly, without noting or judging it: `Our tongues are our
   own, Ps. xii. 4; such natural actions are performed without thinking of
   the weight and consequence of them; and partly because the evils of the
   tongue are very pleasing, marvellously compliant with nature.

   Well, then, take care, not only of your actions, but your speeches: Ps.
   xxxix. 1, `I said I would take heed to my ways, lest I offend with my
   tongue., He would take heed to the whole course of his life, but
   chiefly watch his tongue; iniquity and offence was likely to shoot
   forth soonest that way. Next to keeping our hearts, Solomon biddeth us
   to keep our tongues: Prov. iv. 23, 24, `Keep thy heart with all
   diligence;, then, `Put away a froward mouth and perverse lips., First
   the heart, then the tongue, then the foot, ver. 26. Consider--(1.) Your
   speeches are noted. Xenophon would have all speeches written, to make
   men more serious. They are recorded, James ii. 12. Every idle word is
   brought into judgment, Mat. xii. 36: light words weigh heavy in God's
   balance. (2.) They are punished: Ps. lxiv. 8, `Their own tongue shall
   fall upon them., Better a mountain should fall upon you than the weight
   of your own tongue. Origen observeth out of that expression which
   intimateth that the rich man desired a drop to cool his tongue, Luke
   xvi. 24, that his tongue was punished quia linguâ plus peccaverat,
   because he had sinned most with his tongue: but the expression there
   intendeth only ease and comfort. Other places are more clear: see Prov.
   xiv. 3, `In the mouth of the foolish is a rod of pride, but the lips of
   the wise shall preserve them., We boast and insult; God will make it a
   rod to scourge us. It is not a sword, but a rod; because God will
   punish contempt with contempt, both in this life and that to come. (3.)
   Consider what a vile thing it is to abuse the tongue to strife,
   censure, or insultation. The tongue is called the glory of man in the
   Psalms: `Awake, my glory, Ps. lvii. 8. It should not accommodate such
   vile uses and purposes; we pervert it from its proper use. God made it
   to celebrate his own praise, to convey the holy conceptions of the soul
   to others. Man's excellency should not be thus debased; better be dumb
   than of a wicked tongue. (4.) It is not of small regard that God in
   nature would show that he hath set bounds to the tongue: he hath hedged
   it in with a row of teeth. [232] Other organs are double; we have two
   eyes, two ears, but one tongue. Children have not a use of their tongue
   naturally till they have a use of reason; certainly, therefore, it was
   never intended to serve passion and pride and every idle humour.

   For apt remedies--(1.) Get a pure heart; there is the tongue's treasury
   and storehouse. A good man is always ready to discourse, not forced by
   the company, but because the law of God is in his heart: Prov. xv. 7,
   `The lips of the wise disperse knowledge, but the heart of the foolish
   is not so., By virtue of the opposition it should be `the tongue of the
   foolish, but whatever is in the tongue cometh from the heart; his heart
   doth not [233] incline his tongue. [234] A stream riseth not above the
   fountain. Out of the heart come blasphemies and evil speakings, Mat.
   xv. 19. (2.) Watch and guard speech: Ps. xxxix. 1, `I said, I will take
   heed to my tongue;, I said, that is, penitus decrevi, I took up such a
   resolution. Nay, he saith, he would `keep his mouth as with a bridle,
   especially when the wicked were before him., The tongue had need be
   restrained with force and watchfulness, for it is quick and ready to
   bring forth every wicked conception. You must not only watch over it,
   but bridle it; it is good to break the force of these constraints
   within us, and to suffocate and choke them in the first conception.
   David, though enraged, would keep in his spirit as with a bridle.
   Pambus in the Tripartite History was long in learning of this lesson.
   So, see Prov. xxx. 32, `If thou hast done foolishly in lifting up
   thyself, or hast thought evil, lay thy hand upon thy mouth;, that is,
   to bridle and stifle those thoughts of anger, revenge, or any other ill
   design; do not deal too softly with unruly evils, but strongly resist
   and compress them. This rule should chiefly be observed in worship:
   Eccles. v. 1, `Be not rash with thy mouth., Our words should be more
   advised; a hasty carelessness engageth to sin: `The preacher sought out
   words., Certainly in worship we should see our thoughts ere they escape
   from us. (3.) All our endeavours are nothing. Go to God: Ps. cxli. 3,
   `Set a watch, O Lord, before my month; keep the door of my lips., He
   desireth God to keep him from speaking amiss when he was in deep
   afflictions. It is God alone that can tame the tongue; desire the
   custody of his spirit: Prov. xvi. 1, `The answer of the tongue is from
   the Lord., When the heart is prepared the tongue may falter. In
   preaching and praying we are sometimes stopped in the midst of the work
   though the matter be meditated. The saints sometimes desire God to open
   their mouth, Eph. vi. 19; Ps. l. 15; sometimes to shut it; he doth all
   in this matter. (4.) That you may not offend in your words, let them be
   oftener employed about holy uses. It is not enough to abstain from
   evil-speaking: Eph. iv. 29, `Let no corrupt communication come out of
   your mouth, but that which is good to the use of edifying., So Eph. v.
   4, `Neither filthiness, nor foolish talking, nor jesting, but rather
   giving of thanks , eucha'ristia, that is, thankfully remembering your
   sweet experiences. You may have joy, if Christians, in other things;
   you may communicate to one another your experiences of God, and that is
   better mirth than foolish jesting. As we must then avoid the evil of
   the tongue, so we must commune one with another more fruitfully,
   quickening one another to a sweet apprehension of the benefits of God.
   The spouse's lips `dropped honeycombs, Cant. iv. Many possibly avoid
   conferences grossly evil; but how slow are we to good! Solomon, that
   describeth the sad effects of an evil tongue, doth also everywhere
   discover the fruits of a good tongue. For a taste take these
   places:--Prov. x. 20, `The tongue of the just is as choice silver;, not
   only as it is purged from the dross of vanity, and lies, and filthy
   speaking, but because of the worth and benefits of it. In another place
   he saith it is the `tree of life, Prov. xi. 30, whose leaves are
   medicinable. And Prov. xii. 18, `The tongue of .the wise is health.,
   All which should shame us, because we are so backward in holy
   discourse, to refresh and heal one another. And out of the whole we may
   learn that Christianity doth not take away the use of speech, but rule
   it; and doth not make us dumb in converse, but gracious.

   Ver. 3, 4. Behold, we put bits into horses, mouths, that they may obey
   us; and we turn about their whole bodies. Behold also the ships, which,
   though they be great, and driven of fierce winds, yet they are turned
   about with a small helm, whithersoever the governor listeth.

   These two verses being spent in comparisons and similitudes, need the
   less of comment and illustration. The drift of them is to show that
   little things are able to guide great bodies, as a bridle and a rudder;
   and so the guiding of the tongue, a little member, may be of as great
   use and consequence in moral matters. By the bridle we keep the horse
   from stumbling, and by the rudder the ship from rocks. So answerably
   Solomon saith, Prov. xxi. 23, `Whoso keepeth his mouth and his tongue,
   keepeth his soul from troubles.,

   Out of these verses observe:--

   Obs. 1. That it is good to illustrate divine things by similitudes
   taken from earthly. (1.) Our knowledge is by sense; by things known we
   the better apprehend those that are unknown: and by an earthly matter,
   with which we are acquainted, we conceive of the sweetness and worth of
   that which is heavenly and spiritual. (2.) In a similitude the thing is
   doubly represented, and with a sweet variety; though we know the man,
   we delight to view the picture Christians should use their parts more
   this way; there is much benefit in it; fancy is polished: we are more
   fit for occasional meditation, and we apprehend spiritual things with
   more clearness and affection.

   Obs. 2. Nature, art, and religion show that the smallest things, wisely
   ordered, may be of great use. Neglect not small things; we are often
   snared by saying, `Is it not a little one?, Gen. xix. 20. And we lose
   much advantage by `despising the day of small things, Zech. iv. 10.

   Obs. 3. God's wisdom is much seen by endowing man with an ability of
   contrivance and rare invention; that so fierce and wild a creature as
   the horse should be tamed with a bridle, that things of so great a bulk
   as ships should be turned about, and that against the violence of
   boisterous winds, with a small helm: Aristotle [235] 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.
   [236] The heathens had a several god for every several craft, as the
   Papists have now a tutelar saint; but the Lord giveth wisdom. As for
   embroidery: Exod. xxxi. 3, `Bezaleel was filled with the Spirit of God,
   &c. Every art is a common gift of the Spirit. So for husbandry, see
   Isa. xxviii. 24-26. So for war, Ps. cxliv. 1. Well, then, bless God for
   the various dispensations of his gifts for the good of mankind, and
   wait upon him, that you may understand the matter of your callings, and
   find good in them: Prov. xvi. 20, `He that handleth a matter wisely
   shall find good; and whoso trusteth in the Lord, happy is he., You must
   wait upon the Lord for skill and for success; he teacheth to tame the
   horse, to steer the ship.

   Obs. 4. From the first similitude you may observe, that men, for their
   natural fierceness and wantonness, are like wild beasts. Man affected
   to be God, but became like `the beasts that perish, Ps. xlix. 12. The
   psalmist saith, Ps. xxxii. 19, `Be not like horse and mule, whose mouth
   must be held with bit and bridle, lest they come near thee., To keep
   them from doing harm, they must be held in with bit and bridle. So
   there is a wantonness by which we are apt to kick with the heel against
   God's precepts, Deut. xxxii. 15. It is God's mercy that we are
   restrained. This natural fierceness may be discerned to be abated by
   the guidance of the tongue.

   Ver. 5. Even so the tongue is a little member, and boasteth great
   things: behold how great a matter a little fire kindleth!

   Even so the tongue is a little member.--Here is the reddition of the
   similitude; the tongue is a bridle and rudder, small in bulk, and yet
   of great use. The apostle's word is megalauchei, `boasteth great
   things;, this indeed is the proper signification of the word. By the
   force of the context James should have said, `doth great things;, for
   the thing to be proved was, that he that can govern his tongue is able
   to govern his whole body. To take off the prejudice that might arise
   against such a proposition, he produceth two similitudes, wherein he
   would insinuate that things little by good management may be of great
   use; and thereupon, in the accommodation of the similitudes to the
   present purpose, he should have inferred that the little member the
   tongue, well ordered, can do great things; that is, the government of
   it is of singular use in man's life. But he rather, and that according
   to the use of the apostles, repeateth the main proposition in such
   terms as imply another argument. `And boasteth great things:, as if he
   had said, The tongue witnesseth for itself; for by it men^ trumpet out
   their confidences and presumptions, and boast they can bring great
   things to pass. And he instanceth in boasting, not only as most
   accommodate to his matter, but--(1.) Because it is the usual sin of the
   tongue; this is a member that most of all serveth pride, a sin from
   whence most of the errors and miscarriages of the tongue proceed. (2.)
   Because this is usually the sin of those that have no command of their
   spirits and actions. Hypocrites and vain men are proud boasters.
   `Flattering lips, and `the tongue that speaketh proud things, are
   joined together, Ps. xii. 3. So Prov. xiv. 3, `In the mouth of the
   foolish is the rod of pride., True grace humbleth, false puffeth up.

   Behold how great a matter a, little fire kindleth.--Another similitude,
   to show that great inconveniences come from the abuse of so small a
   member. A man would think that words, that pass away with the breath in
   which they are uttered, had not such a weight and deadly influence;
   but, saith the apostle, a little fire kindleth much wood. Small things
   are not to be neglected in nature, art, religion, or providence. In
   nature, matters of moment grow up from small beginnings. Nature loveth
   to have the cause and seed of everything small: a little leaven
   leaveneth the whole lump; thin exhalations descend in great showers;
   small breaches in a sea-bank let in great inundations, &c.

   Notes out of this verse are these:--

   Obs. I. A usual sin of the tongue is boasting. Sometimes the pride of
   the heart shooteth out by the eyes; therefore we read of `haughty eyes,
   and `a proud look, Prov. vi. 17; but usually it is displayed in our
   speech. The tongue trumpeteth it out--(1.) In bold vaunts. Rabshakeh
   threatened he would make them `eat their own dung, and drink their own
   piss., So Isa. xiv. 13, `I will ascend into the heavens, I will exalt
   my throne above the stars of God; I will sit upon the mount of the
   congregation, on the sides of the north., He threateneth battle against
   God himself, and then against his people. See Hannah's dissuasion, 1
   Sam. ii. 3, `Talk no more exceeding proudly; let not arrogancy come out
   of your mouth, &c. (2.) In a proud ostentation of our own worth and
   excellency: `Is not this great Babel, which I have built?, First we
   entertain our spirits with whispers of vanity and suppositions of
   applause; and then the rage of vainglory is so great, that we trumpet
   out our own shame. It is against reason that a man should be judge in
   his own cause. In the Olympic Games the wrestlers did not put the
   crowns upon their own heads; that which is lawful praise in another's
   lips, in our own is but boasting. (3.) In contemptuous challenges of
   God and man. Of God: `Who is the God of the Hebrews, that I should let
   you go?, and Ps. xii. 4, `Our tongues are our own; who is lord over
   us?, Of man: Daring, provoking speeches are recorded in the word.
   Solomon saith, Prov. xviii. 6, `A fool's lips enter into contention,
   and his mouth calleth for strokes., Cartwright on that place instanceth
   in those forms of irritation or provocation, Do an, thou durst, and,
   Thou sordid fellow; which he saith are as the alarum of war, and as
   drums to beat up to the battle. (4.) Bragging promises, as if they
   could achieve and accomplish great matters above the reach of their
   gifts and strength: `I will pursue, I will overtake, I will divide the
   spoil, &c., Exod. xv.

   Obs. 2. Small things are to be regarded; and we must not consider
   matters in their beginning only, but progress, and ultimate issue. A
   little sin doth a great deal of mischief, and a little grace is of
   great efficacy: Eccles. x. 13, `The beginning of a foolish man's speech
   is foolishness, but the latter end is foolish madness., At first men
   toy, wrangle, for sport and pastime, but afterward, break out into
   furious passion, and so from folly go on to madness. Contention at
   first is but as a spark, but afterwards it being fomented and blown up
   by unsober spirits, it `devoureth the great deep, Amos vii. 4, putteth
   whole kingdoms into combustion: Prov. xvii. 14, `The beginning of
   strife is as when one letteth out water , it is easy to open the
   sluices and let it out, but who can call the floods back again? Strife
   is sometimes compared to fire, sometimes to water; they are both
   unmerciful elements when once they are let loose: Prov. xxvi. 21, `A
   man given to strife is as fire to the coals:, when the burning is once
   begun, it is easily propagated and continued. So heresy at first is
   inconsiderable, but it creepeth like a gangrene from one place to
   another, till it hath destroyed the whole body. Arius, a small
   Alexandrian spark, enkindled all the world in a flame. [237] So also
   providence beginneth great matters upon small occasions. Luther's
   reformation was occasioned by opposing pardoners. Men begin to quarrel
   one with another about trifles; and God inferreth great mutations and
   changes of states and kingdoms. [238] 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 meddle [239] with it at all,
   or leave off betime. So for heresy;, take the little foxes, Cant. ii.
   15. Watch over the first and most modest appearances of error: `I did
   not give place, not for an hour, saith the apostle, Gal. ii. 5. (2.)
   Learn not to despise the low beginnings of providence and deliverance:
   there is a `day of small things, Zech. iv. 10. God useth to go on when
   he hath begun a good work. Philpot said, The martyrs had kindled such a
   light in England as should not easily go out.

   Ver. 6. And the tongue is a fire, a world of iniquity: so is the tongue
   among the members, that it defileth the whole body, and setteth on fire
   the course of nature; and it is set on fire of hell.

   Here he applieth the similitude of a little fire to an evil tongue:
   `And the tongue is a fire, &c. I shall open the phrases that are most
   difficult.

   A world of iniquity.--Things that are exuberant and abounding are
   expressed by this proverbial speech, `a world., It implieth that the
   force and power of the tongue to hurt is very great; as the world is
   full of all kind of things, so the tongue of all kind of sin.

   So is the tongue among the members; that is, of so great regard; it is
   but one, and that a small member among the rest, and yet of such a
   cursed influence, that it often draweth guilt upon all the rest of the
   members.

   That it defileth the whole body.--Ephraim Syrus understandeth this
   clause without a figure; he thinketh it is an allusion to the
   punishment of leprosy with which Miriam and Aaron were smitten for the
   abuse of their tongues. But that agreeth not with this place. The
   meaning is, therefore, it blotteth and infected the whole man with sin
   and guilt, and so possibly there may be an allusion to what is said,
   Eccles, v. 6, `Suffer not thy mouth to cause thy flesh to sin;, where
   by flesh is meant the whole man; as also here by body: which term the
   apostle used before, ver. 3, and with good advice. (1.) Because he
   speaketh of the tongue, which is a member of the body, and so the
   rather carrieth the expression in terms suitable. (2.) Because sin,
   though it beginneth in the soul, is executed and accomplished by the
   body; and it is some grace, when we cannot stop it in the
   concupiscible, to stop it in the locomotive power; if not in the lust,
   yet in the members. Or (3.) Body, because of that resemblance the
   scriptures make between the sins of all the members and a body; and
   therefore the course of our actions, whether good or bad, are expressed
   by this term; as Mat. vi. 22, `The light of the body is the eye; and
   therefore if the eye be single, the whole body is full of light, &c.;
   where body is put for all the actions of the soul: if the understanding
   and aim be rightly directed, all the motions are right. Now the tongue
   defileth this whole body, as it persuadeth to sin, or else uttereth and
   bewrayeth sin, and so showeth the whole man to be defiled. It also
   engageth to sin: the tongue often engageth the hand to smite with the
   fist of wickedness, and by its brawling and contention other members
   are involved in sin and inconveniences. So also for other sins, men
   speak evil, and then commit it; one member infected maketh way for the
   corruption and defilement of another; and the tongue being of so
   sovereign an influence, tainteth all.

   And setteth on fire.--He showeth the further efficacy of this
   tongue-fire; it doth not only black and sully, but it devoureth and
   destroyeth. He expresseth it by this phrase, `setteth on fire, because
   of the comparison foregoing; and it is very proper, partly in regard of
   the effects of the tongue, which are usually false heats, passion,
   wrath, raging, violence, contrary to which is that `cool spirit, which
   Solomon saith is in the prudent man; partly in regard of the tongue's
   manner of working in contentions. It is rapid and violent; men are by
   the tongue transported and heated into inconveniences; and it is also
   disorderly, like raging fire, causing great confusions; and therefore
   in any heat we had need look to the rise and quality of it: be sure to
   watch over your spirit when it beginneth to grow furious and inflamed.

   The whole course of nature.--In the original it is to`n tro'chon tes
   gene'seos, which some render, `the wheel of our nativity, by which he
   intendeth the whole course of our lives; there is no action, no age, no
   estate privileged from the influence of it. The Syriac interpreter
   hath, `all our generations, as if the sense were, that all ages of the
   world are conscious to the evils of the tongue, and can produce
   instances and experiences of it. But the word rather signifieth our
   natural course, or the wheel of human conversation.

   And it is set on fire of hell.--He showeth whence the tongue hath all
   this malice and mischief; from hell, that is, from the devil, who is
   the father of lies, the author of malice and virulency, and doth by the
   tongue, as a dexterous instrument or fit servant, transmit lies, and
   slanders, and strifes, for inflaming and enkindling the world. Some
   read, phlogisome'ne, `it shall be set on fire of hell, as implying the
   punishment; but in all approved copies it is phlogizome'ne, `is set on
   fire, as noting the original.

   The points observable are these:--

   Obs. 1. There is a resemblance between an evil tongue and fire:--(1.)
   For the heat of it. It is the instrument of wrath and contention, which
   is the heat of a man--a boiling of the blood about the heart. Solomon
   saith, `A man of understanding is of a cool spirit, Prov. xvii. 27. Hot
   water boileth over, so do passions in the heart boil out in the words.
   Of the ungodly man it is said, Prov. xvi. 27, `In his lips there is a
   burning fire. (2.) For the danger of it. It kindleth a great burning.
   The tongue is a powerful means to kindle divisions and strifes. You
   know we had need look to fire. It is a bad master, and a good servant.
   Where it prevaileth, it soon turneth houses into a wilderness; and you
   have as much need to watch the tongue. Solomon saith, Prov. xxvi. 18,
   `The fool casteth firebrands, and saith, Am I not in sport?, We throw
   fire abroad, scalding words, and do not think of the danger of them.
   (3.) For the scorching. Reproaches penetrate like fire. David compareth
   them to `coals of juniper, Ps. cxx. 4, which burn hottest and longest;
   they may be kept a whole year. The Septuagint have tois anthra'xi tois
   eremikois, `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. [240]
   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! Some [241] 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; [242] it is the member by which we discover
   and show forth our reason; it fitteth us for commerce. Speech maketh
   man a sociable creature; [243] yet there is a world of iniquity in the
   tongue.

   Obs. 3. From that and defileth. Sin is a defilement and a blot. We hear
   of `filthy communication, `filthy lucre, and `filthy lusts., The very
   show of sin is called `filthiness of the flesh, 2 Cor. vii. 1.
   Scandalous sinners are the stain of their society: `These are spots in
   your love feasts., It will be your own disgrace. When, you give up
   yourselves to the practice of sin, you get to yourselves a blot: Deut.
   xxxii. 5, `Their spot is not as the spot of God's people., And it will
   be your eternal disadvantage: Rev. xxi. 27, `And there shall in no wise
   enter into it anything that defileth., In short, sin is such a
   filthiness that it is ashamed of itself. It seeketh to hide itself from
   those that most love it, and goeth shrouded under the disguise of
   virtue. There needeth no other argument to make it odious than to see
   it in its own colours.

   Obs. 4. Tongue sins do much defile. They defile others. We communicate
   evil to others, either by carnal suggestions, or provoke them to evil
   by our passion. They defile ourselves. By speaking evil of them we
   contract guilt upon ourselves. Either they deserve it not, and so it is
   a lie, which is a great blot, or if the crime imposed be true, their
   sin is made ours by an undue speaking of it. [244]

   Obs. 5. From that the whole body. An evil tongue hath a great influence
   upon other members. When a man speaketh evil, he will commit it. When
   the tongue hath the boldness to talk of sin, the rest of the members
   have the boldness to act it: 1 Cor. xv. 33, `Evil words corrupt good
   manners., First we think, then speak, and then do. Men will say it is
   but talk. Be not deceived; a pestilent tongue will infect other
   members.

   Obs. 6. From that the course, or wheel, of our nativity. Man's life is
   like a wheel. It is always in motion; we are always turning and rolling
   to our graves: Ps. xc. 3, `Thou turnest man to destruction, and sayest,
   Return, ye children of men., The meaning is, they are turned into the
   world, and returned to the grave. It noteth also the uncertainty of any
   worldly state; the spokes are now up, and now down, sometimes in the
   dirt, and sometimes out. The bishops of Mentz give a wheel for their
   arms; it is but the emblem of our lives, and the inconstancy of every
   condition of life; when you see the wheel , improve the occasion to
   some good meditation. There is a story of Bajazet, as also of another
   taken by an ancient king of France, when they saw the wheel of the
   conqueror's chariot, they smiled, saying, `The upper spokes will come
   down again., Here we are always moving, sometimes up, sometimes down,
   but still towards the grave.

   Obs. 7. The evils of the tongue are of a large and universal influence,
   diffuse themselves into all conditions and states of life. There is no
   faculty which the tongue doth not poison, from the understanding to the
   locomotive; it violently stirreth up the will and affections, maketh
   the hands and the feet `swift to shed blood., Rom. iii. 14, 15. There
   is no action which it doth not reach; not only those of ordinary
   conversation, by lying, swearing, censuring, &c., but holy duties, as
   prayer, and those direct and higher addresses to God, by foolish
   babbling, and carnal requests; we would have God revenge our private
   quarrel. Pulpits are made stages and cockpits, on which men play their
   prizes and masteries, and set on private passions. There is no age
   exempted; it is not only found in young men, that are of eager and
   fervorous spirits, but in those whom age and experience hath more
   matured and ripened. Other sins decay with age, this many times
   increaseth; and we grow more forward and pettish as natural strength
   decayeth, and `the days come on in which is no pleasure., I say, when
   other sins lose their vigour, as being tamed and subdued by the
   infirmities of old age, we see the spirit groweth more tart, nature
   being drawn down to the dregs, and the expressions more passionate. No
   calling is exempted. The tradesman in his shop abuseth his tongue for
   gain: Prov. xxi. 6, `The getting of treasures by a lying tongue is a
   vanity tossed to and fro of them that love death;, the woman at home,
   in idle tattling, and vain censures. Ministers in the pulpit often
   prostitute the sacredness of their function to the corruption of the
   tongue, by preaching for gain, by being `rash with their mouths to
   utter anything before God, Eccles. v. 1; by being furiously passionate,
   &c. There is no temper so meek and humble but may be perverted. Holy
   Moses, the meekest man upon earth, was angry at the waters of strife,
   and brake out into passion: Ps. cvi. 33, `He spake unadvisedly with his
   lips., Meek Christians in a disease, how fro ward are they! injurious
   even to God himself. David well prayeth in a great cross, `O Lord, keep
   the door of my lips, Ps. cxli. 3. Well, then, none of us should think
   these exhortations unnecessary. It is a vain scoff, and it argueth
   horrible slightness of spirit, to charge this only upon the female sex:
   through the strength and pregnancy of imagination or fancy, they may be
   given to talk; but you see men, the best and highest, are apt to
   offend. The apostle saith, `It setteth on fire the whole course of
   nature., No part of man so noxious and hurtful; no part of a man more
   fierce and unbridled; no part more easy and apt to err.

   Obs. 8. A wicked tongue is of an infernal original. The prophets,
   fires, as I told you, were kindled from heaven; like the chaste fires
   of the Roman vestals, which, if let out, were to be rekindled by a sun
   beam. In all heats it is good to see whence they come; heat in good
   matters out of a selfish aim, is a coal fetched not from the altar, but
   the kitchen. Calumnies and reproaches are a fire blown up by the breath
   of hell. The devil hath been `a liar from the beginning, John viii. 44,
   and an accuser of the brethren, and he loveth to make others like
   himself. Learn, then, to abhor revilings, contentions, and reproaches,
   as you would hell flames; these are but the eruptions of an infernal
   fire; slanderers are the devil's slaves and instruments. Again, if
   blasted with contumely, learn to slight it; who would care for the
   suggestions of the father of lies? The murderer is a liar. In short,
   that which cometh from hell will go thither again: Mat. v. 22,
   `Whosoever shall say, Thou fool, shall be in danger of hell fire.,
   Wrath being expressed in a word of reproach, you see how deadly and
   grievous it is. By nourishing an evil tongue, you do nourish and keep
   in hell flame, which hereafter will break out to your destruction.

   Ver. 7, 8. For every kind of beasts, and of birds, and of serpents, and
   things in the sea, is tamed, and hath been tamed of man kind: but the
   tongue can no man tame: it is an unruly evil, and full of deadly
   poison.

   Having showed the cursed influence of the tongue, he showeth how
   difficult the cure is. Wild beasts are more tractable, and may be
   sooner brought to hand, than an evil tongue; it is wilder than the
   wildest beast.

   Every kind of beasts, and birds, and serpents, and things in the
   sea.--The enumeration is the more full, that he may show how far human
   art can reach. For instances and stories, interpreters abound in them.
   How lions have been tamed and brought to hunt as dogs, or draw the
   chariot as horses, you may see Pliny in his Natural History, lib. viii.
   cap. 16, and Ælian, lib. xv. cap. 14. How birds have been taught, you
   may see Plin. lib. x. cap 42, and Macrob. lib. ii. Saturn, cap. 10. Of
   elephants, Lipsius, cent, primà, Epist. 50. In short, nothing is so
   violent and noxious by nature but human art and industry hath made it
   serviceable to human uses. This is a fruit and relic of that dominion
   God gave man over the creatures at first; by an instinct put into their
   natures they were all to obey him and serve him; but man, revolting,
   lost imperium suum and imperium sui, the command of himself and the
   command of the creatures; he rebelling against God, the creatures
   rebelled against him, to avenge the quarrel of the creator. But now, by
   art and industry, and some relics of the image of God in himself, and
   the help and concurrence of a general providence, he doth in part
   recover his dominion over the creatures; but over himself he cannot by
   any means, no, not over his tongue, `a little member;, for to that end
   is this illustration brought here.

   Is tamed, and hath been tamed of mankind.--As if he had said, It not
   only hath been done in ancient times, but we see it still done. He
   useth this distinctness of expression to show that he doth not only
   intend the subjection of the creatures before the fall, which was full
   and voluntary, or some miraculous effects, as when the whale hurted not
   Jonah, chap. ii.; or the lions, Daniel in the den, chap. vi.; or the
   viper, Paul, Acts xxviii; but what is usual and ordinary, and falleth
   out often in common experience.

   But the tongue can no man tame.--The old Pelagians, wholly wresting
   this place, did read it as an interrogation, as if the sense were, Man
   can tame all other things, and can he not then tame himself? which is
   quite contrary to the apostle's scope, which is to show what an unruly
   and an untractable evil the tongue is. Others, to avoid the seeming
   harshness of the sentence, say, He speaketh of other men's tongues; who
   can stop them? as if it were a saying of a like sense with that Ps.
   cxx. 3, `What shall we give to thee? or what shall be done to thee,
   thou false tongue?, How shall I prevent it? But this also doth not
   agree with the apostle's scope, who doth not show how we should bridle
   other men's tongues, but guide our own. The meaning is, then, no man
   can do it of himself; and we have not such an absolute concurrence of
   the divine grace as to do it wholly.

   It is an unruly evil, kako`n akata'scheton.--Some take it causally; it
   is the cause of sedition and unruliness: but rather it signifieth what
   was formerly expressed, an evil that will not be held in. It is a
   metaphor taken from beasts that are kept within rails or chains. God
   hath, in the structure of the mouth, appointed a double rail to it,
   teeth and lips, and by grace laid many restraints upon it; and yet it
   breaketh out.

   Full of deadly poison.--It is an allusion to such creatures as hurt by
   poison. The tongue is as deadly, and hath as much need to be tamed, as
   venomous beasts. Besides, some beasts carry their poison in their
   tongues, as the asp in a bladder under the tongue, which, when they
   bite, is broken, and then the poison cometh out; therefore it is said,
   Ps. cxl. 3, `They have sharpened their tongues as a serpent; adders,
   poison is under their lips.,

   The notes are these: from the 7th verse you may observe:--

   Obs. 1. The tractableness of the beasts to man, and the disobedience of
   man to God. Beasts are tamed, serpents are charmed by our skill, but we
   are not charmed by all the witchcrafts and allurements of Heaven: Ps.
   lviii. 4, 5, `Their poison is like the poison of a serpent; they are
   like the deaf adder, which stoppeth her ear, which will not hearken to
   the voice of charmers, charming never so wisely., It is an allusion to
   the fashion of the asp, which, when he seeth the charmer, layeth one
   ear close to the ground, and covereth the other with his tail. But now
   we read in the text, `Serpents have been tamed, and are tamed., But all
   the magic of the gospel, the sweet spells of grace, will not cure the
   heart of man. So the ox, a creature of great strength, is obedient to
   man, a weaker creature; but we kick with the heel against God, as the
   prophet, Isa. i. 3, `The ox knoweth his owner, and the ass his master's
   crib; but my people doth not know, Israel doth not consider., Fallen
   man may go to school to the beasts to learn mildness and obedience; and
   yet God hath more power to subdue, and we have more reason to obey.

   Obs. 2. The greatness of man's folly and impotency in governing his own
   soul. Though he tameth other things, he doth not tame himself. We seek
   to recover our loss of dominion over the creatures, but who seeketh to
   recover that power which he once had over his own soul? How can we lock
   to have our dominion entire over beasts and inferior creatures, when by
   the irregularity of our lusts we make ourselves as one of them? Ps.
   xlix. 12, `He is as the beasts that perish., We all affect sovereignty,
   but not holiness. Men seek to conquer others, but not themselves.
   Solomon saith, `He that ruleth his own spirit is better than he that
   winneth a city;, that is the nobler conquest, but we effect it not. We
   would recover our lordship over the creatures, but still remain
   captives to our own lusts. Domat feram, non domat linguam; it was
   Austin's [245] complaint, we do not tame the beasts in our own bosoms.
   The evil tongue is the worst serpent; and the most rabid and curst of
   all the fierce beasts is the railer; and therefore Solomon saith, Prov.
   xxi. 19, `It is better to dwell in a wilderness, than with a
   contentious and angry woman., In the wild desert there are lions, and
   bears, and tigers, but these assault us but now and then, and these can
   but rend the skin; but a contentious woman is like a tiger, that still
   lieth in our bosoms, with sharp and bitter words, ever ready to fret
   out our hearts.

   Obs. 3. The deepness of man's misery. Our own art and skill is able to
   tame the fiercest beasts, and make them serviceable; beasts as strong
   as lions and elephants; fishes that do, as it were, inhabit another
   world; birds as swift almost as a thought; serpents hurtful and
   noxious. But, alas! there is more rebellion in our affections; sin is
   stronger, all our art will not tame it. We may teach beasts to do
   things contrary to their fierceness and natural dispositions;
   ^elephants to crouch, horses to dance; but man is the'rion
   dusmetachei'riston as Plato called him, a beast that will not easily
   come to hand. We see in children much stubbornness, ere they come to be
   ripened and habituated in sin. A man would think their inclinations
   should be more flexible; but `folly is bound up in their hearts.,
   Certainly man's will is the toughest sinew in the whole creation.

   Obs. 4. Art and skill to subdue creatures is a relic and argument of
   our old superiority. The heathens [246] discerned we had once a do
   minion, and the scriptures plainly assert it: Gen. i. 26, `Let them
   have dominion over the fowl of the air, over the fish of the sea, and
   over all the earth, and over the cattle, and over every creeping
   thing., Next to God's glory, they were ordained for man's service and
   benefit. We had a right and a grant from God, and therefore all the
   beasts were to come to Adam and receive their names, which was a kind
   of formal submission to his government, and a presenting of their
   homage and fealty to him. For the maintaining of this government, God
   gave man wisdom, and planted an instinct in the creatures by which they
   should be ready to obey him, fearful of doing him harm and offence. And
   therefore, when the grant was in part renewed, it was said to Noah and
   his sons, Gen. ix. 2, `The fear and dread of you shall be upon every
   beast of the earth, fowls of the air, fishes of the sea, &c. So that
   then Adam could converse among the beasts without fear (as Noah and his
   sons did afterwards in the ark by singular dispensation), and command
   them at his beck and will; there would have been, on man's part, no
   such difficulty to subdue them to human uses--Adam, in the great wisdom
   with which he was then furnished, knowing how to accommodate himself to
   the dispositions of the beasts; and on the beasts, part, there would
   have been no repugnancy. But, alas! ever since the fall this right was
   forfeited, and the creatures withdrew themselves from man's obedience,
   and proved hurtful and rebellious; [247] therein representing to us our
   own treason and disloyalty. And therefore usually wild beasts are made
   an instrument of divine vengeance: 2 Kings xvii. 25, `The Lord sent
   lions among them., So Ezek. xiv. 15, `I will cause noisome beasts to
   pass through the land, and spoil it., The insurrection and rebellion of
   the creatures against us is a memorial of our unfaithfulness and
   rebellion against God. But yet, though this grant be forfeited, it is
   not wholly extinguished. A wicked man hath lost his right, but not the
   use, which to him is continued out of God's patience and general
   providence, for the preservation of human society. And the elect have a
   new title and right by Christ, which will at length fully instate them
   in the absoluteness of the old dominion; [248] when the creature, being
   `freed from the bondage of corruption, shall willingly be subject to
   the children of God, Rom. viii. 19-22. But for the present the dominion
   is exercised in a much lower way than it was in innocency. Though we
   have some skill to subdue them, and govern them for human uses, either
   of profit or delight; and though there be some instinct of fear in the
   hurtful creatures, and therefore they do not come abroad at such times
   as man is supposed to be in the field, Ps. civ. 20-23, yet this
   subjection is not with such willingness as formerly on the creatures,
   part, Rom. viii. 20, nor with such easiness on ours, it being a matter
   of more difficulty and toil. Besides that, there are many creatures
   which, by their swiftness and fierceness, do wholly escape the terrors
   of man's sovereignty.

   From the 8th verse observe:--

   Obs. 1. The tongue is hardly tamed and subdued to any right use. I say
   hardly; for he doth not say none, but no man can--no human art and
   power can ever find a remedy and curb for it. And in this life God doth
   not give out absolute grace so as to avoid every idle word. The note is
   useful to refute the patrons of free-will; it cannot tame one member;
   and also perfectists. Do but consider the offences of the tongue, and
   you will see that you have cause to walk humbly with God. If he should
   but charge the sins of your own tongue upon you, what will become of
   you? But if it cannot be tamed, what shall we do? why do you bid us
   bridle it? I answer--(1.) If we have lost our power, God must not lose
   his right. Weakness doth not exempt from duty; we must bridle it,
   though we cannot of ourselves. (2.) Though we cannot bridle it, yet God
   can: Mat. xix. 26, it is a hard matter for `a rich man to enter into
   the kingdom of God; but with God all things are possible., Difficulty
   and impossibility as to the creature's endeavours are left, that we may
   fly to God. The horse doth not tame himself, nor the camel himself, nor
   man himself; [249] man tameth the beast, and God tameth man; thou
   tamest a lion, and thou didst not make it: God made thee, and shall he
   not tame thee? Imago Dei domat feram, saith Augustine; domabit Deus
   imagmem suam. The work is done by the next highest power. (3.) To those
   that attempt it, and do what they are able, God will give grace; he
   never faileth a diligent, waiting soul. When God hath given you to`
   thelein, `to will, he will give you to` energein, `to do;, the first
   motions are from him, and so is the accomplishment; offer yourselves to
   his work. (4.) Though we cannot be altogether without sin, yet we must
   not altogether leave off to resist sin. Sin reigneth where it is not
   resisted; it only remaineth in you where it is opposed. But you will
   say, What is our duty? I answer--(1.) Come before God humbly; bewail
   the depravation of your natures, manifested in this untamed member.
   This was one of the sins which Austin confessed, he said his tongue was
   fornax mali, an Ætna that was always vomiting up distempered fires and
   heats. Complain of it to God: `wretched man! who shall deliver me?,
   (2.) Come earnestly; this was one of the occasions upon which Austin in
   his Confessions [250] sobbed out his Da quod jubes, et jube quod
   vis--Lord, give what thou commandest, and command what thou wilt. He
   spake it upon the occasion of lust, and he spake it upon the occasion
   of the evils of the tongue. Your applications to grace must be the more
   earnest and frequent; cry for a remedy: `O Lord, keep the door of my
   lips, Ps. cxli. 3.

   Obs. 2. From that an unruly evil. There is an unbridled license and
   violence in the tongue: Job xxxii. 19, `Behold, my belly is as wine
   which hath no vent, it is ready to burst like new bottles., When the
   mind is big with the conception, the tongue is earnest to utter it: Ps.
   xxxix. 3, `My heart was hot within me; while I was musing, the fire
   burned., Therefore in the remedy we should use not only spiritual care,
   but an holy violence: `I will keep my mouth as with a bridle, `I will
   lay my hand upon my mouth, Ps. xxxix. 1. And you had need look to the
   heart; it cometh from `the abundance of iniquity, naughtiness must have
   some vent for its excrement and superfluity; and from the heat of wrath
   get a cool spirit; and from the itch of vainglory let man's honour seem
   a small thing, 1 Cor. iv. 3; and from the height of discontent, full
   vessels will plash over. Meeken the heart into a sweet submission, lest
   discontent seek the vent of murmuring.

   Obs. 3. From that full of deadly poison. A wicked tongue is venomous
   and hurtful: as Bernard observeth, it killeth three at once--him that
   is slandered, his fame by ill report; him to whom it is told, his
   belief with a lie; and himself with the sin of detraction. Bless God
   when you escape those deadly bites, the fangs of detraction `A good
   name is a precious ointment, and a slanderous tongue is a `deadly
   poison;, nothing will secure you but the antidote of innocency; but if
   it be your lot, bear it with patience; there is a resurrection of names
   as well as persons. Though you are poisoned by the tongue of
   detraction, yet remember he is wont to give a cordial `in whose mouth
   there is no guile, 1 Peter ii. 22. It may also dissuade men from the
   sin; we would not poison one another; slander is poison.

   Ver. 9. Therewith we bless God, even the leather; and therewith we
   curse men, that are made offer the similitude of God.

   Here he showeth the good and bad use of the tongue; the good to bless
   God, the bad to curse men; and the absurdity of doing both with the
   same tongue: you put the same member to the best and worst use. Things
   employed in worship, because of their relation are wont to be accounted
   holy; certainly too worthy to be submitted or debauched to mean, at
   least, to the vilest, uses and purposes; that were a monstrous and
   unbeseeming levity.

   I shall open the phrases in the points.

   Obs. 1. The proper use of the tongue is to bless God: Ps. li. 15, `Open
   my mouth, and I will show forth thy praise., If God give speech and
   abilities of utterance, he must have the glory; it is the rent we owe
   to him. This is the advantage we have above the creatures, that we can
   be distinct and explicit in his praises: Ps. cxlv. 10, `All thy works,
   O Lord, shall praise thee, and thy saints shall bless thee., The
   creatures offer the matter, but the saints publish it. The whole
   creation is as a well-tuned instrument, but man maketh the music.
   Speech, being the most excellent faculty, should be consecrated to
   divine uses: [251] Eph. v. 4, `Nor filthiness, nor foolish speaking,
   but giving of thanks, eucha'ristia, thankfully remembering your sweet
   experiences. It is a Christian's work, and his recreation: `While I
   have breath I will praise the Lord, saith the psalmist. God gave us
   these pipes and organs for that purpose; your breath cannot be better
   spent. Acts ii. 4, when they spake with other tongues, they spake `the
   wonderful works of God., Well, then, go away and say, `I will bless the
   Lord continually; his praise shall be always in my mouth, Ps. xxxiv. 1.
   This is to begin heaven upon earth. Some birds sing in winter as well
   as in spring. Stir up one another, Eph. v. 18, as one bird setteth all
   the flock a-chirping.

   Obs. 2. From that God, even the Father; that is, of Christ, and in him
   of us: you had the same speech, chap. i. 27. The note is, We bless God
   most cheerfully when we consider him as a father. Thoughts of God as a
   judge cannot be comfortable. Our meditations of him are sweet when we
   look upon him as a father in Christ. The new song and the new heart do
   best suit. [252] Every one cannot learn the Lamb's new song, Rev. xiv.
   3. Praise cometh from us most kindly when it cometh from us like water
   out of a fountain, not like water out of a still; out of a sense of
   love, not out of a fear of wrath. Wicked men can howl, though they
   cannot sing. Pharaoh in his misery could say, `The Lord is righteous.,

   Obs. 3. From that and therewith me curse men. The same tongue should
   not bless God and curse men, it is hypocrisy. Acts of piety are
   counterfeited when acts of charity are neglected: Ps. l. 16, with 19,
   20, `What hast thou to do to take my covenant in thy mouth? seeing thou
   givest thy mouth to evil, and thy tongue frameth deceit: thou speakest
   against thy brother, and slanderest thine own mother's son., Hypocrites
   are most censorious, but true piety maketh men meek and humble. It is
   storied of Cranmer, that he never miscalled a servant, or used words of
   disgrace and contempt to them. Religion begetteth a grave awe and
   reverence. The seraphim never revile, but only praise God: Jude 9, `He
   durst not bring a railing accusation against the devil., Some are of a
   wicked temper, can only curse, like dogs, non proferitate, sed pro
   consuetudine latrant, that bark not so much out of fierceness as
   custom. They know not how to pray, their mouths are so inured to
   cursing and evil-speaking. Others there are that can curse and bless at
   the same time: `They bless with their mouths, but they curse inwardly,
   Ps. lxii. 4; others that curse and rail under a pretence of piety and
   zeal. The evils of the tongue, where they are not restrained, cannot
   consist with true piety. Obedience is counterfeit where it is not
   uniform. One table cannot be kept with the violation of another. Oh!
   check yourselves, then, when you are about to break out into passion.
   Shall I pray and brawl with the same tongue? and divert from worship to
   railing? With this tongue I have been speaking to God, and shall it
   presently be set on fire of hell?

   Obs. 4. Man is made after God's own image: `Let us make man after our
   image and likeness, Gen. i. 26. In other creatures there are vestigia;
   we may track God by his works, but man is his very image and likeness.
   I shall not be large in this argument. This image of God consisteth in
   three things--(1.) In his nature, which was intellectual. God gave him
   a rational soul, spiritual, simple, immortal, free in its choice; yea,
   in the body there were some rays and strictures of the divine glory and
   majesty. (2.) In those qualities of `knowledge, Col. iii. 10;,
   righteousness, Eccles. vii. 29: and `true holiness, Eph. iv. 24. (3.)
   In his state, in a happy confluence of all inward and outward
   blessings, as the enjoyment of God, power over the creatures, &c. But
   now this image is in a great part defaced and lost, and can only be
   restored in Christ. Well, then, this was the great privilege of our
   creation, to be made like God: the more we resemble him the more happy.
   Oh! remember the height of your original. We press men to walk worthy
   their extraction. Those potters that were of a servile spirit disgraced
   the kingly family and line of which they came, 1 Chron. iv. 22.
   Plutarch saith of Alexander, that he was wont to heighten his courage
   by remembering he came of the gods. [253] Remember you were made after
   the image of God; do not deface it in yourselves, or render it liable
   to contempt, by giving others occasion to revile you.

   Obs. 5. It is a dissuasive from slandering and evil-speaking of others,
   to consider they are made after God's image. I shall inquire--(1.) How
   this can be a motive. (2.) Wherein the force of it lieth.

   1. How can this be a motive, since the image and likeness of God is
   defaced and lost by the fall? I answer--He speaketh of new creatures
   especially, in whom Adam's loss is repaired and made up again in
   Christ: Col. iii. 10, `Ye have put on the new man, which is renewed in
   knowledge after the image of him that created him., So Eph. iv. 24,
   `That ye put on the new man, which, after God, is created in
   righteousness and true holiness., God is tender of his new creatures;
   intemperance of tongue against saints is dangerous: as he said, `Take
   heed what you do; this man is a Roman, so take heed what you speak;
   these are Christians, created after God's image, choice pieces, whom
   God hath restored out of the common ruins. (2.) He may speak it
   concerning all men, for there are some few relics of God's image in
   all, as Epiphanius well argueth out of that Gen. ix. 6, `Who so
   sheddeth man's blood, by man shall his blood be shed; for in the image
   of God made he him., In which reason there would be no force, if there
   were not after sin some relics of God left in man, though much
   deformed. So this saying in James, being promiscuously spoken of all
   kind of men, it argueth, that in them as yet remaineth some similitude
   of God, as the simplicity and immortality of the soul; some moral
   inclinations instead of true holiness; some common notices of the
   nature and will of God instead of saving knowledge; which, though they
   cannot make us happy, yet serve to leave us inexcusable. So also some
   pre-eminence above other creatures, as we have a mind to know God,
   capable of divine illumination and grace; and in the fabric of the body
   and countenance there is some majesty and excellency above the beasts,
   as also in the relics of dominion and authority spoken of before. And
   look, as we reverence the drizzled picture of a friend, and the ruins
   of a stately edifice, so some respect is due to these remains of our
   primitive integrity.

   2. Wherein lieth the force of the argument--cursing man made after the
   image of God? I answer--(1.) God hath made man his deputy to receive
   love and common respects; higher respects of trust and worship are to
   be carried out to God alone; but in other things, Christians, the
   poorest of them, are Christ's receivers. Hence those expressions, `He
   that despiseth you, despiseth me, Luke x. 16; and `Inasmuch as ye did
   it not to one of these little ones, ye did it not to me, Mat. xxv. (2.)
   The image of God is that which we can come at: we would blast all
   excellency: [254] 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. [255] (4.) This is the fence God hath placed against
   injury: Gen. ix. 6, `For in the image of God made he him., It is
   referred, not to the slayer, as if he had sinned against those common
   notices of justice and right continued in his conscience, but of the
   man slain, he is the image of God: God hath honoured this lump of flesh
   by stamping his own image upon him; and who would offer violation to
   the image of the great King? Now to speak evil against him is to wrong
   the image of God. All God's works are to be looked upon and spoken of
   with reverence, much more his image.

   Well, then, in your carriage towards men let this check injury and
   indecency of speech: he is God's image. Though images are not to be
   worshipped, yet the image of God is not to be bespattered with
   reproaches; especially if they have a new creation, and a new forming:
   these are vessels of honour. Consider against whom the sin is in its
   latest result, a despite done to God himself, because done to his work
   and image. Solomon saith, Prov. xvii. 5, `Whoso mocketh the poor
   reproacheth his maker., God is the maker of all; but he instanceth in
   the poor because they are the usual objects of our scoffs and
   reproaches: though poor and mean, they are the image of God as well as
   thou: this should beget a restraint and reverence. Nay, the poor are
   secured by a special reason; their persons are the image of God, and
   their condition is the work of God. Besides creation there is an
   ordination of providence; you afflict a man, and you afflict misery,
   which are both of God's making; and though they cannot avenge the
   injury, God can, whose command you have not only violated, but his
   image.

   Ver. 10. Out of the same mouth proceedeth blessing mid cursing. My
   brethren, these things ought not to be so.

   He amplifieth the absurdity by a repetition or new proposal of it. His
   meekness is observable, he might have reproved them sharply; but
   dissuading them from the evils of the tongue, he would himself give
   them a pattern of modesty and gentleness.

   These things ought not to be so; that is, they should be quite other
   wise. It is a phrase savouring of apostolical meekness; Paul useth it
   in almost a like case, 1 Tim. v. 13, `Speaking things they ought not;,
   and Titus i. 11, `Teaching things which they ought not.,

   Out of this verse observe:--

   Obs. 1. That blessings and cursing do not become the same mouth. This
   is like him in Æsop that blew hot and cold with the same breath. A good
   man should be uniform and constant: the same heart cannot be occupied
   by God and the devil, nor the same tongue be employed to such different
   uses. The Pharisee prayed and censured at the same time, Luke xviii.
   10; and many pray and curse, pray and rail, in the same breath. This is
   most unseemly; one part condemneth and destroyeth the other; the good
   aggravateth the evil, and the evil disproveth the good: railing is the
   worse because of the solemnity of the action; and praying is but a
   revengeful eructation, when thus managed and accompanied. When the
   tongue is employed in prayer, it is as it were hallowed and
   consecrated, and therefore must not be alienated to common and vile
   purposes. They were carnal wretches that said `Our tongues are our own,
   Ps. xii. 4; thine is given up to God.

   Obs. 2. From that ought not to be. We must look not to what we desire
   to do, but what ought to be done. Lust, or the bent of the spirit, is
   not the rule of duty. Many advise with no other counsellor but their
   own hearts; carnal constraints are an ill warrant. Beasts are led by
   strength of instinct and natural impulse; man is to be governed by an
   outward rule: there is an higher Lord than your own will. Look, then,
   not to the earnestness of your motions, but the regularity of them; not
   at what you would, but what you ought.

   Ver. 11, 12. Doth a fountain send forth at the same place sweet water
   and bitter? Can the fig-tree, my brethren, bear olive-berries? either a
   vine, figs? so can no fountain yield both salt water and fresh.

   Here are several illustrations taken from the course of nature, to show
   that one cause and original can have but one orderly and kindly birth.
   He reasoneth from what is impossible in nature to what is absurd in
   manners. In the similitudes he speaketh of what falleth out for the
   most part. If any rare instances can be brought to the contrary, it
   prejudiceth not the apostle's scope, which is to show what falleth out
   in the wonted course and influence of causes, and thereby to declare
   how incompatible with true religion the evils of the tongue are if not
   restrained.

   Obs. Nature abhorreth hypocrisy and double-dealing; contrary effects
   from the same cause are monstrous: it is against the whole ordination
   of God among the creatures. There is not a surer note of hypocrisy then
   deformity of effects and practices. It is true a Christian hath a
   double principle--flesh and spirit; but not a double heart. All the
   productions of the soul are like the yeanlings of Laban's sheep, Gen.
   xxx. 39, `Speckled and spotted:, but in an hypocrite's life there is an
   utter dissonancy and disproportion. Hate this double-dealing, when you
   profess religion and live in sins; see how contrary it is to the whole
   course of nature: say, Sure this cannot come from an uniform and good
   heart. Especially use these illustrations to check the deformities of
   your speech; when you are apt to bless and curse, pray and revile, say,
   This would be monstrous in nature; is there such another cause in the
   world as the tongue is--of such, different uses and employments?

   Ver. 13. Who is a wise man, and endued with knowledge among you? let
   him show out of a good conversation his ivories with meekness of
   wisdom.

   He now diverteth to another matter, though that which is near of kin
   with the former, which is an exhortation to meekness, as opposed to
   envy and strife.

   Who is a wise man among you, and endued with knowledge? Some apply
   this, as all the former discourse, to the ministry, as if the meaning
   of the question or supposition were, If any be qualified for this
   dispensation; and they are strengthened in this conceit by the words
   here used, so'phos kai` episte'mon which hold forth the two gifts that
   are necessary for the ministry. The apostle elsewhere calleth them `the
   word of knowledge `and `the word of wisdom, 1 Cor. xii. 8; but the very
   structure of the words showeth them to be generally intended. He
   speaketh of wisdom and knowledge, because all the former evils come
   from a presumption of greater skill and ability than others; or because
   they affected the repute of prudent, knowing Christians. Now, saith the
   apostle, if you would be so indeed, you must be meekly godly. The
   questionary proposal intimateth the rare contemperation of these two
   qualities; wisdom and knowledge are very seldom coupled: knowing he
   might grant these censors to be, but not wise.

   Let him show out of a good conversation.--The first requisite of true
   wisdom is to honour knowledge with practice, that being the end of all
   information; and the knowing person having a greater obligation to duty
   than others.

   His works with meekness of wisdom.--Here is the second requisite,
   prudent meekness in converse, wisdom being most able to consider of
   frailties, and to bridle anger.

   The points are these:--

   Obs. 1. Wisdom and knowledge do well together; the one to inform, the
   other to direct. They are elsewhere coupled: Hosea xiv. 9, `Who is
   wise, and he shall understand these things? prudent, and he shall know
   them?, There is a difference between these two, knowledge and wisdom,
   wisdom and prudence, as appeareth by that Prov. viii. 13, `I, wisdom,
   dwell with prudence., A good apprehension and a good judgment make a
   complete Christian. Where heavenly wisdom is, there will be also
   prudence, a practical application of our light to the occurrences of
   life; and where God giveth knowledge, he giveth also wholesome and
   needful counsels for the ordering of the conversation. Prudence
   dispenseth the light of knowledge according to particular occasions.
   Faith is opposed to folly as well as ignorance: Luke xxiv., `O ye
   fools, and slow of heart to believe!, Faith is a wise grace, a
   spiritual prudence, more for practical inferences than nice
   speculations. Well, then, do not rest in `a form of knowledge, Rom. ii.
   20; couple it with wisdom. A Christian is better known by his life than
   discourse. Bare `knowledge puffeth up, 1 Cor. viii. 1, getteth into the
   head or tongue; then it is right, when `wisdom entereth into thy heart,
   &c., Prov. ii. 10. Men of abstracted conceits and sublime speculations
   are but wise fools; like the lark, that soareth high, peering and
   peering, but falleth into the net of the fowler. Knowledge without
   wisdom may be soon discerned; it is usually curious and censorious.

   Obs. 2. That true wisdom endeth in a good conversation. Surely the
   practical Christian is the most wise: in others, knowledge is but like
   a jewel in a toad's head: Deut. iv. 6, `Keep these statutes, for this
   is your wisdom., This is saving knowledge, the other is but curious.
   What greater folly than for learned men to be disputing of heaven and
   religion, and others less knowing to surprise it! [256] This is like
   him that gazed upon the moon, but fell into the pit. One property of
   true wisdom is to be able to manage and carry on our work and business;
   therefore none so wise as they that `walk circumspectly, Eph. v. 15.
   The careless Christian is the greatest fool; he is heedless of his main
   business. Another part of wisdom is to prevent danger; and the greater
   the danger, the more caution should we use. Certainly, then, there is
   no fool like the sinning fool, that ventureth his soul at every cast,
   and runneth blindfold upon the greatest hazard. I might enlarge myself
   in all points of wisdom, but I forget the laws of this exercise. [257]
   The use of all is to check those that please themselves in a false
   wisdom. (1.) The worldly wise. Men are cunning to spin a web of vanity,
   and to effectuate their carnal purposes. Alas! this is the greatest
   folly: Jer. viii. 9, `Since they have rejected the word of God, what
   wisdom is in them?, Who would dig for iron with mattocks of gold? The
   strength of your spirits, your serious cares, are better worth than
   vanity. Usually providence maketh fools of the worldly wise;, their
   understanding undoeth them, as it is said of Babylon, Isa. xlvii. 10,
   they overwit and outreach themselves. (2.) Such as content themselves
   with human knowledge. Some can almost with Berenger dispute de omni
   scibili; or with Solomon, unravel nature `from the cedar to the
   hyssop;, but know not God, know not themselves: like the foolish
   virgins, make no provision for the time to come; and so do but wisely
   go to hell. [258] Some of the heathens had large endowments; but
   `professing themselves wise, they became fools., Rom. i. 22. (3.) Such
   as hunt after notions and sublime speculations, knowing only that they
   may know. A poor soul that looketh heaven ward hath more true wisdom
   than all the great rabbis of the world: `The testimonies of the Lord
   make wise the simple, Ps. xix. 7. And in another place, `A good
   understanding have all they that do there after., Others may have
   sharper wits, but they have more savoury apprehensions; as blunt irons,
   if heated, pierce deeper than those that are sharp and edged if cold.
   (4.) Such as are sinfully crafty have wit enough to brew wickedness.
   Oh! it is better be a fool in that craft: 1 Cor. xiv. 20, `Be not
   children in understanding, but in malice be ye children., Happy they
   whose souls never enter into sin's secrets! Rom. xvi. 19, `I would have
   you wise in that which is good, and simple in that which is evil., It
   is best be one of the devil's fools; simple as to wicked enterprises.
   They that affect the glory of acuteness in sin do but resemble their
   father the devil, who is of great knowledge, but much malice.

   Obs. 3. The more true wisdom, the more meek. Wise men are less \angry
   and more humble. (1.) Less angry: There is much spoken of a fool's
   wrath: Prov. xxvii. 3, `A stone is heavy, and the sand is weighty, and
   a fool's wrath is heavier than them both., He wanteth judgment and
   understanding to allay and moderate the rage of it; so that where it
   falleth, it falleth with the whole strength and weight of it. The more
   wisdom a man hath, the more can he give check to passion; they can
   oppose wise considerations, the frailties of nature, their own slips,
   their need of pardon from God; at least they will not trust such a
   furious passion, and let it out without restraint: Prov. xix. 11, `A
   wise man deferreth his anger, lest it burn with too hot a flame. Once
   more we hear of the wrath of a fool: Prov. xvii. 12, `Let a bear robbed
   of her whelps meet a man, rather than a fool in his folly;, that is, in
   the heat of his rage (as the similitude implieth); and it is called
   folly, for then men are most foolish. (2.) They are more humble: Prov.
   xi. 2, `With the lowly there is wisdom, Pride and folly always go
   together, and so do lowliness and wisdom. The world many times looketh
   upon meekness as folly, but it is heavenly wisdom. Moses is renowned in
   scripture for wisdom and meekness. Men that are but morally wise, we
   see, are most meek. The laden clusters will bow the head. Well, then,
   we all affect the repute of wisdom; discover it in meekness, in bearing
   with others, in being lowly within yourselves; other wisdom may serve
   your carnal ends best; but this is true wisdom, this pleaseth God best:
   `The ornament of a meek and quiet spirit is a thing of great price in
   the eyes of the Lord, 1 Peter iii. 4. The world counteth it an
   effeminate softness; God counteth it an ornament; this the best
   Christian temper. Christ is `the lion of the tribe of Judah, but that
   is to his enemies; he is a `lamb, to his followers. Fierce ruffianly
   spirits do not become Christianity, no more than the wolves would the
   lamb's bosom. There are excellent fruits of meekness that discover the
   use of it, either in setting on doctrine--man is won by love: `With
   meekness instruct those that oppose themselves, 2 Tim. ii. 25; this is
   like the small rain upon the tender grass: or in preventing contention:
   `A soft answer pacifieth strife;, Abigail stopped David's fury, &c.

   Obs. 4. Meekness must be a wise meekness. It is said, `Meekness of
   wisdom., It not only noteth the cause of it, but the quality of it. It
   must be such as is opposite to fierceness, not to zeal. The Spirit
   appeared in `cloven tongues of fire, as well as in the form of a dove;
   and the apostle saith there is `a spirit of love and power, which may
   well consist and stand together, 2 Tim. i. 7.

   Obs. 5. From that let him show forth. A Christian must not only have a
   good heart, but a good life, and in his conversation show forth the
   graces of his spirit: Mat. v. 16, `Let your light shine, &c. We must
   study to honour God, and honour our profession. It is one thing to do
   works that may be seen, and another to do them that they might be seen
   `that they may see your good works, Hina, or the word for that, is
   taken, ekbatikos, not aitiologikos. It doth not note the scope, but the
   event. [259]

   Ver. 14. But if ye have bitter envying and strife in our hearts, glory
   not, and lie not against the truth.

   Having showed what was the effect and token of true wisdom, he
   inferreth that if the contrary were found in them, they had little
   cause to glory, rather to be ashamed; and opposeth two things to the
   former double effect of wisdom--to meekness and good works, envy and
   strife.

   But if ye have.--The apostle's modesty in reproving is observable. He
   doth not positively tax them, but speaketh by way of supposition. So
   also chap. i. 25 and ii. 15. In reproofs it is wiser to proceed by way
   of supposition than direct accusation.

   Ye have bitter envying.--He noteth the root of tongue-evils. We pretend
   zeal and justice, but the true cause is envy. He calleth it zelon
   pi'kron, `bitter envying, to distinguish it from that agathe` e'ris,
   that `holy emulation, which maketh us strive who shall excel each other
   in the ways of godliness; as also from true zeal for God's glory, which
   they pretended; as if he had said, It is a zeal, but a bitter zeal. As
   also to note the original of it; it proceedeth from the over flow of
   gall and choler, that `root of bitterness, that is in the heart. It
   also noteth the effects of it. It is bitter to ourselves and others. It
   maketh us displeasant to those with whom we do converse; and though it
   be sweet for the present, yet when conscience is opened, and we taste
   the fruits of it, it proveth `bitterness in the issue., And it showeth
   whither that similitude, ver. 11, tendeth, `Doth a fountain at the same
   time send forth sweet water and bitter?,

   And strife in your hearts.--This is the usual effect of envy. And he
   saith `in your hearts;, because, though it be managed with the tongue
   or hand, it is first contrived in the heart, and because this
   aggravateth the matter. Breaches may fall out between Christians in
   their converse besides intention; but where they are affected and
   cherished, they are abominable.

   Glory not; that is, either of your Christianity, an evil so contrary to
   it being allowed, or of your zeal, it being so deeply culpable, or of
   any special wisdom and ability, as if able to reprove others; this most
   probably. For the main bent of the discourse is against opinionative
   wisdom. You have no reason to boast of your wit and zeal in censuring
   or contention, as men are wont to do in such cases, unless you will
   glory in your own shame; rather you have cause to be humbled, that you
   may get these vile affections mortified,

   And lie not against the truth.--Some say by a carnal profession.
   Hypocrisy is a practical lie. Some speak lies, others do them: John
   iii. 21, `He that doth the truth cometh to the light, &c. Rather by
   false pretences of zeal and wisdom. It is a pleonasm usual in the
   apostle's writings: Rom. ix. 1, `I say the truth in Christ, I lie not;,
   and 1 John i. 6, `We lie, and do not the truth.,

   Out of this verse observe:--

   Obs. 1. That envy is the mother of strife. They are often coupled: Rom.
   i. 29, `Full of envying, then followeth `murder and debate., So Rom.
   xiii. 13, `Not in strife and envying;, 1 Cor. iii. 3, `There is among
   you envying, strife, and factions;, so 2 Cor. xii. 20, `Envyings,
   wraths, strifes;, and Gal. v. 20, `Emulations, wraths, strifes,
   seditions., These things being so solemnly coupled in scripture,
   intimate to us that envy is but a cockatrice egg, that soon bringeth
   forth strife. The world had an early experience of it in Cain and Abel,
   and afterwards in Abraham and Lot's herdsmen; then in Joseph and his
   brethren: Gen. xxxvii. 4, `They envied Joseph, and could not speak
   peaceably to him;, and ver. 11, `They envied him, and they conspired to
   slay him; so in Saul and David: 1 Sam. xviii. 9, `He eyed David, ever
   afterward; so also in the priests against Christ: `For envy they
   delivered him, Mat. xxvii. 18. There are two sins which were Christ's
   sorest enemies, covetousness and envy. Covetousness sold Christ, and
   envy delivered him. These two sins are still enemies to Christian
   profession. Covetousness maketh us to sell religion, and envy to
   persecute it. The church hath had sad experience of it. It is the
   source of all heresies. [260] Arius envied Peter of Alexandria, and
   thence those bitter strifes and persecutions. It must needs be so. Envy
   is an eager desire of our own fame, and a maligning of that which
   others have. It is compounded of carnal desire and carnal grief. Well,
   then, `let nothing be done through strife and vainglory, Phil. ii. 3.
   Scorn to act out of that impulse. Should we harbour that corruption
   which betrayed Christ, enkindled the world, and poisoned the church?

   Obs. 2. From that strife in your hearts. There is nothing in the life
   but what was first in the heart: Mat. xv. 19, `Out of the heart proceed
   evil thoughts, murders, blasphemies, thefts, adulteries;, there is the
   source of sin, and the fountain of folly. As the seeds of all creatures
   were in the chaos, so of all sins in the heart. Well, then, look to the
   heart; keep that clean if you would have the life free from disorder
   and distemper: Prov. iv. 23, `Keep thy heart above all keeping, for out
   of it are the issues of life., The Jews were banished England for
   poisoning fountains. The heart is the fountain, keep it clean and pure;
   be as careful to avoid guilt as shame. If you would have the life holy
   before men, let the heart be pure before God; especially cleanse the
   heart from strife and envy. Strife in the heart is worst; the words are
   not so abominable in God's eye as the will and purpose. Strife is in
   the heart when it is kept and cherished there, and anger is soured into
   malice, and malice bewrayeth itself by debates or desires of revenge;
   clamour is naught, but malice is worse. The apostle forbiddeth
   krau'gen, `clamour, or the loudness of speech, Eph. iv. 31. But `woe to
   them that devise iniquity, and work evil upon their beds, Micah ii. 1.
   Studied wickedness is worst of all.

   Obs. 3. Envious or contentious persons have little reason to glory in
   their engagements. Envy argueth either a nullity or a poverty of grace;
   a nullity where it reigneth, a weakness where it is resisted, but not
   overcome: `They that are Christ's have crucified the flesh, with the
   lusts and affections thereof, Gal. v. 24. He is a carnal man that is
   carried away with any inordinate affection or lust. Now, of all lusts,
   this is the most natural: `The spirit that is in us lusteth to envy,
   James iv. 5. Children betray it first; vidi zelantem parvulum--I saw,
   saith Augustine, a little child looking pale with envy. As it is
   natural, so it is odious; it is injurious to God and his dispensations,
   as if he had unequally distributed his gifts. It is hurtful to others;
   we malign the good that is in them, thence hatred and persecution; it
   is painful to ourselves, therefore called `the rottenness of the bones,
   Prov. xiv. 30. In short, it ariseth from pride, it is carried out in
   covetousness and evil desire, and ends in discontent. Oh! then, beware
   of this bitter envying and strife: Eph. iv. 31 , `Let all bitterness,
   and wrath, and anger be put away from you., It is hateful to God,
   prejudicial to others, troublesome to ourselves; it is its own
   punishment. Nothing more unjust than envy, and yet nothing more just,
   saith Nazianzen. Will you know what it is? Discontentedness at another
   man's good and prosperous estate, holiness, esteem, renown, parts, &c.
   In carnal things it is sordid, in higher things it is devilish; in the
   one we partake with the beasts, who ravenously seek to take the prey
   from one another; in the other with the devils and evil angels, who,
   being fallen from happiness, now malign and envy those that enjoy it.
   Envy discovereth itself--(1.) By grief at others, enjoyments, Gen. iv.
   Cain is sad because Abel's sacrifice was accepted; their having is not
   the cause of our want, but our envying it. (2.) In rejoicing at their
   evils, disgrace, ruin: Ps. xxii. 7, `They laughed me to scorn; This is
   he, &c. David fasted for an enemy's fulness, &c. (3.) By
   incommunication: men would have all things inclosed within their line
   and pale; are vexed at the commonest of gifts, because they would shine
   alone. Moses, contrarily: `Would to God all did prophesy, Num. xi. 28,
   29. Consider these things, how unsuitable to your profession. So also
   for strifes; they do not become those who should be cemented with the
   same blood of Christ. [261] All strifes are bad: your heart was never
   the better when you carne from them; but envious strifes are worst of
   all, and yet usually this is the sum of our contests, `Who shall be
   greatest?, Opinions are drawn in for the greater gloss and varnish (as
   Paul said, Some preached gospel out of envy; Phil. i. 15), but usually
   that is the main quarrel; and so religion, which is the best thing, is
   made to serve the vilest affection.

   Obs. 4. Envy and strife goeth often under the mask of zeal. These were
   apt to glory in their carnal strifes; it is easy to take on a pretence
   of religion, and to baptize envious contests with a glorious name. One
   faction at Corinth entitled their sect by the name of Christ, `I am of
   Christ, 1 Cor. i. 12, they are reckoned among the rest of the factions;
   `I am of Christ, in the apostle's sense, is as bad as `I am of Paul,
   and I am of Apollos, and I am of Cephas., Well, then, examine those
   affections that are drawn forth under a disguise of religion; there may
   be zeal in the pretence, and bitter envy at the bottom. Sin is often
   arrayed in the garments of virtue; and there are so many things that
   look like zeal, but are not; and our own interest is so often concerned
   in the interests of religion, that we have need to suspect ourselves,
   lest the wild gourds of frowardness and passion be mistaken for `the
   planting of the Lord, zeal and righteousness. There are two shrewd
   presumptions, upon which, if you cannot absolutely condemn such
   motions, you have cause to suspect them. One is, when they boil up into
   irregular and strange actions: true zeal, though it increase the
   stream, doth not usually overflow the banks, and break one rule to
   vindicate another. The other is, when we are apt to glory and boast, as
   in this place: we usually boast of graces of our own making: 2 Kings x.
   16, `Come and see my zeal for the Lord of hosts, was in effect but,
   Come and discern my pride and hypocrisy. Hypocrites have so little of
   the power of religion, that they adore their own form.

   Obs. 5. Hypocrisy and carnal pretences are the worst kind of lies. The
   Lord complaineth, `They compass me about with lies., The practical he
   is worst of all; by other lies we deny the truth, by this we abuse it;
   and it is worse sometimes to abuse an enemy than to destroy him. It had
   been more mercy in Tamerlane to have executed Bajazet, than to have
   carried him up and down in scorn as his foot stool. Hypocrites do not
   only feign against religion, but carry it up and down as a footstool,
   upon which they step into their own interests and advancement. The
   practical he is little better than blasphemy: Rev. ii. 9, `I know the
   blasphemy of them that say they are Jews, and are not., It is a `lie
   against the truth, indeed, and a blasphemy, when we entitle it to our
   unclean intents.

   Ver. 15. This wisdom descendeth not from above, but is earthly,
   sensual, devilish.

   To right the truth against whose glory they had lied, he addeth these
   words, wherein he showeth that though they had a pretence of zeal and
   wisdom, yet it was not heavenly wisdom, but such as cometh from the
   devil, or the corrupt heart of man. There is a great deal of difference
   between cunning and holy wisdom.

   This wisdom descendeth not from above.--`From above;, that is, from
   God, as chap. i. 17, whom we worship as above, because his glory
   chiefly shineth forth in the heavens; true wisdom is of that descent.
   Some [262] observe a criticism in the word kate'rchetai, descendeth, it
   properly signifieth returneth; we lost it in Adam, and we receive it
   again from above; the sense is, then, this is no wisdom of God's
   giving. But you will say, all common knowledge is from God, even that
   which is employed about earthly matters. I answer--The apostle speaketh
   not of skill, but carnal wisdom, and showeth it is not such as the Holy
   Ghost giveth, but is inspired by the spirit of darkness.

   But is earthly.--Here he cometh to show the properties of carnal
   wisdom; he reckoneth up three, suiting with the three sorts of lusts
   mentioned, 1 John ii. 16, as anon more fully. Earthly it is called,
   because it suiteth with earthly minds, it is employed about earthly
   things, to a carnal or earthly purpose. So Paul speaketh of some that
   are sophoi` to aioni tou'to, only wise for this world, 1 Cor. iii. 18.

   Sensual.--The word in the original is psuchike`, the vulgar rendereth
   animalis, animal; it is elsewhere rendered natural, as 1 Cor. ii. 14,
   a'nthropos psu'chikos, `the natural man, one guided by carnal reason;
   for he is opposed to pneuma'tikos, `the spiritual man, ver. 15, one
   that is furnished with divine illumination. It is again used, Jude 19,
   psu'chikoi, pneuma me` e'chontes, and translated as here, `sensual men,
   not having the Spirit., The word properly signifieth those that have a
   soul, or arising from the soul; and it is usually opposed to the light
   and saving work of the Spirit. It is good to know upon what grounds it
   is translated sensual. I suppose the reason is partly from that place
   of the apostle, 1 Thes. v. 23, where he distinguisheth of `body, soul,
   and spirit, as the three parts and subjects of the sanctifying and
   renewing work of the Holy Ghost. In the original the words are pneuma,
   psu'che, soma: by pneuma he understandeth the intellectual or rational
   part; by psu'che, 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 psu'che, being in the
   apostle's distinction put for our mere animal part, or sensual
   appetite, the translators turn psu'chikoi, which is the word that
   cometh from it, by sensual. Partly because man, being left to himself,
   to mere soul light or soul inclinations, can bring forth no other
   fruits than such as are carnal, the bent of nature being altogether for
   present satisfaction, the conveniences and delights of this present
   life; and therefore, where it is left to its liberty and power, it only
   mindeth these things. Thus you see why that word, which in its proper
   and native signification signifieth animal, is sometimes translated
   natural, and sometimes sensual. Thus Tertullian, when leavened with
   Montanism, called the orthodox psychicos, meaning sensual, because they
   did not with Montanus condemn second marriages.

   Devilish.--This the third character of false wisdom. So it is
   called--(1.) Because Satan is the author; carnal men are `taught of
   hell., The devil teacheth them not only to brew wickedness, but to turn
   and wind in the world: `The god of this world hath blinded their eyes,
   2 Cor. iv. 4; Eph. ii. 2. (2.) Because it is such a wisdom as is in the
   devil; he is wise to do hurt. He appeared in the form of the serpent, a
   subtle creature. So pride, ambition, envy, wrath, revenge, they are
   Satan's lusts. There are some sins which the scripture calleth `fleshly
   and beastly lusts, and there are other sins which are called `Satan's
   lusts, John viii. 44, `Ye are of your father the devil, and his lusts
   will ye do., Man hath somewhat in common with the beasts, and somewhat
   in common with the angels. Adultery, riot, &c., these make a man
   brutish; envy, pride, malice, slander, &c. , these make a man devilish.
   The devil doth not commit adultery, steal, &c., but he is proud,
   envious, slanderous. [263] Pride is his original sin, therefore called
   `the condemnation of the devil, 1 Tim. iii. 6. Envy and slander, they
   are his actual sins. He envieth lost man; he is wise to devise
   calumnies and reproaches; it is his work to be accusing and ripping up
   the sins and faults of others. This latter sense is most proper.

   Out of this verse observe:--

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

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

   Obs. 3. Carnal wisdom is either earthly, or sensual, or devilish. It is
   a perfect distribution, like that, 1 John ii. 16, `For all that is in
   the world is either the lusts of the flesh, the lusts of the eyes, and
   pride of life., The evils of the world may be reduced to `these three
   heads--sensuality, covetousness, and pride, suitable to the treble bait
   that is in the world, pleasures, honours, profits; these, like the
   three darts that struck through the heart of Absalom, do pierce through
   the hearts of all worldly men. Thus the devil assaulted our first
   parents, Gen. iii. 6: it was for fruit; [265] there is `the lusts of
   the flesh;, it was for the eyes; there `the lust of the eyes: `for
   wisdom; there `pride., Thus he assaulted Christ; he tempted him, Mat.
   iv., to turn stones into bread to satisfy appetite; showed him the
   glory of the world to tempt his eyes: `Cast thyself down;, there is
   presumption and indiscreet confidence. This is contrary to the three
   graces commended by the gospel--sobriety, righteousness, and piety:
   Titus ii. 12, `The grace of God teacheth us to live soberly,
   righteously, and godly in this present evil world, &c. Soberly, in
   opposition to the lusts of the flesh; righteously, in opposition to the
   lust of the eyes; and. piously, to check the pride ^of life. So also
   you may consider the three duties illustrated by Christ in his sermon,
   Mat. vi.--alms, fasting, prayer. Fasting, to wean us from sensuality;
   alms, from covetousness; and prayer, from pride. In short, the three
   great ends of our creation are our salvation, the good of others, and
   the glory of God. When men melt away their days in pleasure, they
   neglect the great salvation. Covetousness is the bane of charity, and
   pride and self-seeking doth quite divert us from serving God's glory.
   All sins, you see, grow upon these roots. Well, then, walk with
   caution; there are many snares of divers sorts. Satan knoweth our
   temper, and how to proportion the bait. We must not be secure; this
   life is nothing but a continued temptation. [266] Here you may offend
   by a glance of the eyes, there by a taste of pleasures, and anon by a
   vain thought. If a man escape one snare, he may be caught by another.
   Usually, indeed, lusts take the throne by turns; but yet there are some
   inclinations in a man's heart to one sin more than another. `We are all
   gone astray, but `every man to his way, Isa. liii. 6. We are all out,
   but some have their particular course: Mat. xxii. 5, `They made light
   of it, and went their ways, one to his farm, another to his
   merchandise, &c. Do not say, I am not a sinner, unless you reckon all
   the kinds. Many are not sensual, but they are covetous; some are not
   proud, but they are sensual. Every sinner hath his way; the devil's
   slaves are not all of a sort, &c.

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

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

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

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

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

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

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

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

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

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

   Ver. 17. But the wisdom that is from above is first pure, then
   peaceable, gentle, and easy to be entreated, full of mercy and good
   fruits, without partiality, and without hypocrisy.

   He cometh now to reckon up the fruits of true wisdom. He calleth it
   `the wisdom that is from above;, because, as I said before, all wisdom
   is known by its descent. He giveth it several properties; they will be
   best explained in the observations.

   Obs. 1. True wisdom is a pure and holy wisdom. Hagne, the word which we
   translate pure, signifieth chaste, modest. There is a double purity,
   [267] such as excludeth mixture; so we say pure wine, when it is not
   sophisticated and embased; and such as excludeth filthiness; so we say
   pure water, which is not mudded and defiled; in the former sense purity
   is opposed to double-mindedness or hypocrisy, in the latter, to
   filthiness or uncleanness, which is the proper consideration of this
   place; the word, as I intimated, signifying chaste. But you will say,
   `Who can say, my heart is clean; I am pure from my sin?, Prov. xx. 9.
   The answer will be best given in opening the term; I shall do it by six
   pairs or couples. (1.) It is a cleanness in heart and life. Christ
   saith, Mat. v. , `Blessed are the pure in heart;, and David saith, Ps.
   cxix., `Blessed are the undefiled in the way., The heart must be pure,
   and the way undefiled. So James iv. 8, `Cleanse your hands, ye sinners,
   and purify your hearts, ye double-minded., Persons scandalous, whom he
   intendeth by sinners, must cleanse their hands; hypocrites, noted in
   the other expression, double-minded, they must make their hearts clean.
   The first care must be spent about the heart; a pure spirit will not
   brook filthy thoughts, unclean desires, fleshly counsels. Christ
   condemneth the glance, Mat. v. 22; and Peter speaketh of some that had
   eyes me'sous moichali'dos, `full of the adulteress, 2 Peter ii. 14,
   intimating the impure rollings of the fancy. True Christians do
   `abstain from the lusts of the flesh, 1 Peter ii. 11, as well `as
   mortify the deeds of the flesh., Rom. viii. 13. Then after this we must
   look to the life, that it be void of scandals and blots; that as we do
   not incur blame from inward guilt, so we do not procure just shame from
   the outward conversation, that the good conscience may be a feast to
   give a cheerful heart, and the good name an ointment to give a cheerful
   countenance. As in the soul there should not be pa'thos epithumi'as,
   `the passionateness of lust;, so the body must be kept `in
   sanctification and in honour, 1 Thes. iv. 4. This is the first pair and
   couple, a pure spirit and a pure life. (2.) It will not brook the
   filthiness either of error or sin; error is a blot, as well as sin. The
   way of God is called `the holy commandment, and Gentilism `the
   pollutions of the world, 2 Peter ii. 20. Jude calleth false teachers
   `filthy dreamers, ver. 8. Dreamers, be cause of that folly and dotage
   that is in error; and filthy, because of the defilement of it; and
   therefore pure wisdom must be made up of truth and holiness. It is said
   of deacons, 1 Tim. iii. 9, `Holding the mystery of the faith in a pure
   conscience., Precious liquors are best kept in clean vessels. Some are
   zealous against errors, that yet are slaves to their own lusts. It is
   as great a judgment to be delivered up to vile affections as to a vain
   mind. Jerome speaketh of some qui agebant vitam paganam sub Christiano
   nomine, were heathens not in opinion but conversation. The bishop of
   Aliff said in the Council of Trent, that the Protestants had orthodoxos
   mores, but haereticum fidem, that they were in life orthodox, however
   faulty in belief. But, alas! now it may be said that many have an
   heretical conversation, and some of the worst heterodoxism is in their
   manners. These are like Ithacius, of whom Sulpicius Severus saith there
   was nothing good or notable in him but only the hatred of the
   Priscillian heresy. Others, on the contrary, are of a plausible
   behaviour, but of a vain mind; sober in regard of fleshly delights, but
   drunk with error; see Rom. xii. 3. There is less shame, and
   remurmuration of conscience goeth along with error, and therefore we do
   not startle at it so much as at sin. `Julian, the apostate, was a very
   just, temperate, strict man, but a bitter enemy to Christ, [268] So
   Swenkefield, a man devout and charitable, notable in prayer, famous for
   alms, but of a very erroneous and fanatical spirit. It is excellent
   when we can see truth and holiness matched. Sound in faith, fervent in
   love, how well do these together. (3.) In word and deed. We read of the
   pure life, and the `pure lip, Zeph. iii. 9. There is a communication
   that becometh Canaan, [269] 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, upe'ronka mataio'tetos many
   nowadays [270] bluster with the terms of divine teachings, glorious
   illuminations, the bosom of God, the inward root, &c., and such like
   `swelling words, Jude 16, which are but a cover and preface to corrupt
   doctrine or a rotten heart; a vanity and fondness which hath always
   been discovered in men of an heretical spirit. Calvin observed it in
   the Libertines of his days; [271] and Jerome noteth the like in
   Jovinian: Descripsit apostolus Jovinianum loquentem buccis tumentibus,
   et inflata verba trutinantem (Hieron. lib. i. adversus Jovin). Such
   windy discourses argue an unsavoury proud mind. (4.) There must be both
   an evangelical and a moral cleanness; that is, there must be not only
   an abstinence from grosser sins, but the heart must be washed in the
   blood of Christ, cleansed from unbelieving distrustful thoughts. The
   pure are principally those that believe the pardon of their sins in
   Christ, and are renewed by the Holy Ghost. There is not only an
   abstinence from sin, but a purging of their consciences, and a washing
   of their hearts in `the fountain opened for uncleanness:, Zech. xiii.
   1; 1 John i. 7. Now many little mind this; they are civilly moral, lead
   a fair life in the world, but they are not `washed and made clean in
   the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. vi.
   11. Others are for an evangelical, but not for a moral cleanness; cry
   up justification to exclude sanctification, certainly to the neglect of
   civil righteousness; pretend an interest in Christ, though the heart
   were never purified. True purity is when the spirit is purged both from
   guilt and filth, `the conscience from dead works, Heb. ix. 14, and `the
   heart from an evil conscience, ver. 22. The conscience from dead works;
   that is, from the death that is in it by reason of our works. And the
   heart from an evil conscience; that is, that inward pollution whereof
   the conscience is witness and judge, absolved from guilt and cleansed
   from sin; the one by the merit, the other by the Spirit of Jesus
   Christ. (5.) It must be in our inward frame, and our outward
   administrations: Man loveth to divide where God hath joined; purity of
   heart and purity of ordinances must go together. Many are for a pure
   administration, and yet of an unclean spirit, as if outward reformation
   were enough. When the conscience is purged, then it is meet `to serve
   the living God, Heb. ix. 14. It is an allusion to legal un cleanness,
   which debarred from worship. So Mal. iii. 3, `I will purify the sons of
   Levi, and then they shall offer the sacrifices of righteousness, Public
   care should not excuse private; the first work is to look to our own
   spirits. But now others think all care of reformation is confined to a
   man's own heart. Let a man look to himself, and all is well enough;
   Satan is busy on every hand. When outward endeavours are perilous and
   put us to trouble, then we think it is enough to look to ourselves, as
   if former times were better when administrations were less pure. As a
   man is to look to himself, so to others: Heb. iii. 12, `Take heed lest
   there be an evil heart of unbelief in any of you., So Heb. xii. 15,
   `Looking diligently, lest any root of bitterness spring up amongst you,
   and so many be defiled., The whole body is polluted, not only by the
   infection and contagion, but the guilt of the peccant member;
   scandalous sins are a blot upon the body, till effectual remedies be
   used. True purity bewrayeth itself uniformly in public and private
   reformation. (6.) It avoideth real defilements, and defilements in
   appearance: 2 Cor. vii. 1, `Having such precious promises, let us
   cleanse ourselves from all filthiness of flesh and spirit., What is the
   meaning? To keep the flesh or body pure from the show of sin, as to
   keep the heart pure from the guilt of sin. The case presented was about
   being present at idol feasts, though they knew the idol to be nothing;
   the apostle dissuadeth them by the promises of God's dwelling amongst
   them, and then inferreth, `Having such promises, let us keep ourselves
   from all flesh-filthiness;, that is, defiling the body with such
   outward presence, or idolatrous rites, as well as `spirit-filthiness;,
   that is, defiling the soul with idolatry itself. So Jude 23: `Hating
   the garment spotted by the flesh., It is a phrase taken from legal
   uncleanness, which was contracted by touching the houses, the vessels,
   the garments of unclean persons; detest the show of participating with
   men in their uncleanness. Socrates [272] 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. [273] It is the
   glory of a man to be a fool in sin, and wise in grace. Let it be your
   care, then, to drive on the great design of holiness; this will conform
   you to God, which is man's excellency; bring you to enjoy God, which is
   man's happiness: Mat. v. 8; Heb. xii. 14.

   Obs. 2. True wisdom is peaceable, and void of strifes and contentions.
   Solomon, the wisest king, hath his name from Peace: Christ, who is `the
   wisdom of the Father, is also `our Peace., It is one of the honours of
   God, `the God of peace, 2 Thes. iii. 16; 1 Cor. xiv. 33. Peace is the
   purchase of Christ, the work of the Spirit. The great design of heaven
   was to make peace between two of the greatest enemies--God and sinful
   man. It is one of the great privileges of heaven; all is quiet and
   peaceable there: thunder is in the lower regions; in the lower parts
   are heat and cold, moisture and drowth, contrariant qualities and
   creatures. It were easy to expatiate upon so sweet an argument. But
   loose praises do but entice the fancy into pleasing imaginations;
   distinct discussions usually are more powerful, to which I must gird up
   the discourse more closely. There is a sweet connection between peace
   and wisdom: Moses is renowned for wisdom and meekness; the wisest, and
   yet the meekest man upon earth in his time. The more cool the spirit
   is, the more freedom for wise debate. Holiness is a Christian's
   ornament, and peaceableness is the ornament of holiness. The Alcoran
   saith, God created the angels of light, and the devils of the flame:
   Certainly God's children are children of the light, but Satan's
   instruments are furious, wrathful, all of a flame.

   But you will say, Wherein must we be peaceable? I answer--True
   Christians will strive to keep peace, to make peace; to preserve it
   where it is, to reduce it where it is lost; they are eire'nikoi,
   peaceable, and eireno'poioi, peacemakers.

   First, They are peaceable; neither offering wrong to others, nor
   revenging wrong when it is offered to themselves; which indeed are the
   two things that preserve human societies in any quiet, whereas violence
   and rigorous austerities disturb them. This is your wisdom, then, to be
   harmless and innocent. The world may count it an effeminate softness,
   but it is the truest prudence, the ready way to a blessing. It is said,
   Mat. v. 5, `The meek shall inherit the earth., Others keep a bustle,
   invading other men's right and propriety; yet, when all is done, the
   meek have the earth. A man would think they should lose their
   patrimony, yet they hold by the safest and surest tenure. And as they
   offer no wrong, so they pardon it when it is offered to them: those
   that see they have so much need of pardon from God, they pardon others.
   God is not inexorable: how often doth he overcome evil with good! And
   truly when God is so ready to hear, men should be more ingenuously
   facile. Men think it is generous to keep up their anger; alas! it is
   but a sorry weakness; infirmitas animositatis, as Austin calleth it,
   the weakness of strength of stomach. David, the wronged party, sought
   peace, Ps. cxxvii. 7: it is more suitable to the pattern. God, the
   party injured, `loved us first, 1 John iv. 19; and Jesus Christ, `in
   the night in which he was betrayed, 1 Cor. xi. 23, instituted the
   supper, consigning to man the highest mysteries, when man did him the
   most spite. So when he was crucified, he prayed for his enemies.
   Christians have little reason to think of recompensing evil for evil:
   no spirit more unsuitable to your profession than revenge; it is sweet
   to you, but very odious to God. Certainly they must needs be prejudiced
   against the expectation of pardoning mercy that examine all things by
   extreme right. Some observe that David was never so rigid as when he
   lay under his sins of adultery and murder; then `he put the Ammonites
   under saws and harrows of iron, and made them, pass the brick kilns, 2
   Sam. xii. 31.

   And as the children of God are careful of civil peace, so also of
   church peace. True wisdom looketh not only at what may be done, but
   what should be done in such a juncture of time and affairs; it will do
   anything but sin, that we may not give just offence. Basil, by reason
   of the prevalency of the adversaries, abstained from offensive words in
   the doctrine of the Holy Ghost. [274] Unsober spirits draw their
   liberty to the highest, and in indifferent matters take that course
   that will offend; there is little of the wisdom that is from above in
   such a spirit. True wisdom, as it is careful not to offend Christ by a
   sin, so not to offend the brethren by a scandal; as it will not sin
   against faith by error, so not against love by schism. By faith we are
   united to Christ, by charity one to another; it is careful that neither
   band be broken. I know the imputation of schism may be unduly charged;
   and the spouse, being despoiled of her own ornaments, may be clothed
   with this infamy: but however they that separate had need look to their
   spirits. The scripture hath put sad marks upon separation. Cain was the
   first separatist: Gen. iv. 16, `He went out from the presence of God.,
   God is everywhere; the meaning is, from the church. Jude saith, `They
   are sensual, not having the Spirit, Jude 19. Korah made a cleft in the
   congregation, and God made the earth to cleave and open upon him. The
   good mother would rather lose the child then see it divided. It is said
   of love, 1 Cor. xiii. 7, `It beareth all things, endureth all things,
   hopeth all things;, that is, all such things as are proper to the
   allowance of charity. However, the terms being universal, it showeth
   men should do much, endure much, before they go off from the communion
   of any church, not upon such slight grounds as many do, merely to
   accommodate a fond desire. Whatever we are forced to do by providence
   and conscience, it must be done with grief; as all acts of extremity
   are sinful if they be not done renitenti animo, with some reluctation.
   The question of separation lieth much in the dark; enforcements to love
   are clear and open: such withdrawment is a mighty exasperation;
   therefore we should be careful in the circumstances of it. The modesty
   of Zanchy is well worth notice:--`I, Jerome Zanchy, testify to the
   church of God to all eternity, that I separated from the Church of Home
   with no other intent but to turn again to communion with it as soon as
   I may with a good conscience; which that it may be, should be my prayer
   to God, &c. [275]

   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: me'sos, saith Nazianzen, Orat. 2, de Pace, ap' amphote'ron
   kako`n pa'schei. But the glory of the duty doth recompense the
   inconvenience of it; and those endeavours that want success among men
   do not want a blessing with God. Well, then, they are far from true
   wisdom that love to live in the fire, that cherish contentions, and
   royl the waters that they may fish in them, that increase the
   difference and add oil to the flame that they may promote their private
   interests.

   Obs. 3. From that first pure and then peaceable. That true wisdom
   ordereth the first and chiefest care for purity. You shall see this
   order in other places:--Mat. v. 8, 9, `Blessed are the pure in heart;,
   and then, `blessed are the peacemakers;, so 2 Kings xx. 19, `Is it not
   good that peace and truth should be in my days?, There is the sum of
   Hezekiah's wish, truth hath the first place. Of all blessings purity
   and religion is the best. As God is the best of beings, so religion is
   the best of blessings. A people may be miserable under a peace, but not
   under purity. [276] 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.
   [277] 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. [278]
   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.
   [279] It is a sleepy zeal that letteth errors go away quietly without
   conviction. If the gospel stir up uproars in Ephesus, Acts xix., yet it
   is better it were preached than forborne. Though shrine-makers lose
   their craft, it is better than the whole city should lose their souls.
   Calm lectures of contemplative divinity please more; but the wolf must
   be hunted out, as well as the sheep foddered. (2.) Truth must never be
   violated for peace's sake, nor any accommodation agitated to the
   disservice of religion, [280] lest while we make peace with man, we
   make a breach with God. The world would have stirs ended; desire peace,
   but not with holiness: Mark ix. 50, `Have salt in yourselves, and peace
   one with another., Doctrine must be kept whole some, and truth retain
   its savour and acrimony, and then look after peace. Well, then--(1.)
   Truth must not be embased by unworthy mixtures for peace's sake, as in
   the design of the Interim. God hateth those cothurnos, socks in
   religion, when truth is made to serve every man's turn, and is
   mollified to a compliance with all factions. Nazianzen observeth of his
   father, that he always hated this daubing and temporising, [281] 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. [282] This were to love our ease more than God. (3.) Truth
   must not be proscribed and suppressed. M0n double their troubles by
   hoping to free themselves this way. The Jews rolled a stone against
   Christ's sepulchre, and set men to watch it, but Christ rose again.
   Though carnal policy conspire against it, yet truth will have a
   resurrection. The Romans came, though the Pharisees thought to provide
   against that fear by killing Christ, John xi. 48. Maximinus, that he
   might enjoy a continued peace, interdicteth the profession of
   Christianity, and then presently followeth a civil war, which was his
   undoing. `The dwellers on earth, rejoiced when the witnesses were
   slain, but they revived again to their woe and torment, Rev. xi. 10,
   13. Carnal policy lifted up against truth never thriveth.

   Obs. 4. Next to purity we must regard peace. He doth not only say,
   `first pure, but `then peaceable., Truth is to be preferred, yet peace
   is not to be neglected. We are bidden to follow after, dio'kein te`n
   eire'nen, to `prosecute peace, Heb. xii. 14. There are many
   commendations of it in scripture: `It is a good and pleasant thing, Ps.
   cxxxiii. 1. It is a note of religion, John xiii. 35, `By this shall all
   men know, &c. The curtains of the tabernacle were to be looped
   together; so should Christians. It is the beauty, the glory of the
   church: Cant. vi. 9, `My dove is but one; the daughters saw her, and
   blessed her., It is the church's strength against common adversaries:
   broken forces are soon dissipated. When Gebal, and Ammon, and Amalek
   combine, should we stand single? It is the nurse of piety; truths have
   less power when controverted. It is the pleasure which the godly have
   in the world: the best part of the present world is the church. Now
   when the church groweth full of strifes, the godly grow weary of it:
   Ps. cxx. 6, `My soul hath too long dwelt with them that hate peace.,
   Strigelius desired to die, to be freed ab implacabilibus odiis
   theologorum, from the implacable strifes of divines. Well, then, use
   all endeavours to purchase this great blessing. See how it is enforced,
   Rom. xii. 18, `If it be possible, and as much as in you lieth, &c. Deal
   with God; treat, yield, comply with men, as far as you can with
   religion and a good conscience: 2 Thes. iii. 16, `The Lord give you
   peace always, and by all means, &c. We must be earnest with the Lord,
   use all ways and means with man. You should not stick at your own
   interests and concernments. Curtius, a heathen, ran into the gulf to
   save his country. Nazianzen saith, If I be the Jonah, throw me into the
   sea to allay the storm. Usually we stick here: `All seek their own
   things, and not the things of Jesus Christ, Phil. ii. 21. Nay, mostly
   our strifes are for carnal interests, sovereignty and greatness, who
   shall bear sway; as the disciples were in controversy `who should be
   greatest, till their noise awakened Christ's zeal. Oh! consider, the
   Lord himself hath given us a fair pattern: one end why he abolished the
   ceremonial law was for peace sake, Eph. ii. 15-17. And though we cannot
   quit ordinances, because they are not in our power, yet certainly there
   may be a suspension of practice or a forbearance of profession in
   matters of a lesser or lower importance for the better advantage of
   religion. As in nature many things act contrary to the rule of their
   particular nature for the conservation of the universe, so many of the
   smaller things of religion may be forborne for the general peace. It
   were good to consider how far the case of continuing circumcision may
   be a precedent.

   Obs. 5. From the next qualification observe, that true wisdom is
   gentle. The word is epieike`s. Beza rendereth it aequa, equal, or just
   with moderation; so we translate epiei'keia, Phil. iv. 5, `Let your
   moderation be known to all men., Elsewhere we translate it by patience;
   the deacon must be epieike`s, 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
   akribodi'kaioi, that examine all things by rules of extreme right, and
   use harder terms than the quality of man's actions requireth, though
   they would seem more wise and quick-sighted than others, show that they
   want much of this true wisdom which the apostle commendeth. Austerity
   is the note of folly. Wise Christians, in weighing an action, always
   cast in the allowance of human frailty. (2.) In his opinions; not
   urging his own beyond their weight, nor wresting those of his
   adversaries beyond their intention to odious consequences which they
   disclaim, a fault which hath much disturbed the peace of Christendom.
   [283] 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?, [284] That rule is of great extent and use in the affairs of
   human life. Among other senses and intents of it, this is one, to
   forbid a rigid innocency and severe prosecution. When magistrates deal
   extremely in all cases, the name of justice is made a cover for
   cruelty. The severity of the laws must be mitigated, not in an
   indulgence to sin, but upon just and convenient reasons, and the equity
   must still be preferred before the letter. So also it concerneth
   private Christians, when they stand upon right, and will not part with
   it upon any considerations, how conducible soever it be to the glory of
   God, and our peace with others. David saith, Ps. lxix. 4, `I restored
   that which I took not away;, and our Lord paid tribute to avoid
   scandal, though otherwise he were not bound, Mat. xvii. 27. We are not
   only to look to what is lawful, but what is equal and convenient. [285]

   Obs. 6. That true wisdom is easy to be entreated; eupei'thes, exordble,
   and of an ingenuous facility, either to be persuaded to what is good,
   or dissuaded from what is evil. Men think it is a disgrace to change
   their mind, and therefore are headstrong, wilful, unpliable to all
   suggestions and applications that are used towards them. But there is
   not a greater piece of folly than not to give place to right reason. I
   confess there is a faulty easiness. Some are of the temper of those
   Asiatics that could not say, ou, No, no; or like that king in the
   prophet, Jer. xxxviii. 5, `The king is not he that can say you nay;,
   easily drawn by company and evil counsel. It is better to be stiff than
   thus flexible to every carnal insinuation. In the way of religion, to
   be deaf to entreaties is not obstinacy, but resolution. Thus Paul,
   though they did even break his heart, they could not break his purpose,
   Acts xix.; and Galeacius Carracciolus broke through the entreaties of
   friends, the embraces of his wife, the cries of his children, that he
   might keep his purpose to God. The easiness to be entreated that is
   here commended must be shown--(1.) In a condescension to all honest and
   just motions and requests; it becometh not them that find God's ear so
   ready to hear to be inexorable. The crying of the poor hath such a
   resemblance with our addresses to God that I wonder how they that
   expect mercy should not find more ready bowels: the unjust judge was
   won by the widow's importunity, Luke xviii. (2.) In yielding to the
   persuasions of the word; this is that which is intended in the promise
   of the `heart of flesh, Ezek. xxxvi. 26, a heart docile and tractable.
   Some harden their hearts to God's fear; will not be either persuaded to
   good: the apostle calleth such ato'pous, absurd, `unreasonable men, 2
   Thes. iii. 2, or dissuaded from evil: Hosea iv. 17, `Ephraim is joined
   to idols, let him alone., The Septuagint read, me'tochos ton eido'lon,
   incorporated with his idols; there is no disjoining him and idols;
   leave him to his mad pervicacy. So see Jer. ii. 25, and xliv. 17-19,
   where there is a perfect description of our English vulgus. (3.) In
   yielding to the counsels of others when better reason is discovered.
   Job would not `despise the counsel of his servant, Job xxxi. The same
   is recorded of Naaman, 2 Kings v. 12. So David was persuaded by
   Abigail, 1 Sam. xxv. 33. (4.) In matters of dispute, not jangling
   beyond sobriety. Many out of pride will hold fast their first
   conclusion, though manifestly disproved: Prov. xxvi. 16, 1 The sluggard
   in his own conceit is wiser than seven men that can render a reason.,
   Usually we find it thus, men will not let go their prejudices, and what
   is wanting in argument is made up in obstinacy, as if matters were to
   be decided by the strength of will rather than reason, 2 Peter ii. 10,
   `self-willed., Men think that a disparagement which indeed is the
   greatest praise, to strike sail to a represented truth. [286]

   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 adia'kritos. We render it in
   the text without partiality; in the margin, without wrangling: the word
   will brook other senses, without suspicion, or without judging; all are
   proper enough to the matter in hand: `Without partiality;, that is,
   making no difference between person and person because of outward
   respects, which indeed is a high point of wisdom. Fools are dazzled
   with outward splendour, and, like children, count nothing good but what
   is gay and adorned with pomp; this the apostle calleth `knowing things
   after the flesh, 2 Cor. v. 16. True wisdom weigheth nothing in a carnal
   balance. If you render it `without wrangling, the sense is thus: True
   wisdom is an enemy to brawling disputes; passion dwelleth at the sign
   of the fool. If `without suspicion, or `curious inquiry, thus: True
   wisdom doth not suspiciously inquire after other men's faults; when we
   desire to make others worse than they are, we make ourselves worse than
   they; inquisitiveness argueth malice. Solomon condemneth listening:
   Eccles. vii. 21, `Take no heed to every word that is spoken, lest thou
   hear thy servants curse thee., When men will be hearkening to every
   word that is spoken, they are often acquainted with their own disgrace.
   Or you may render it, `without judging, or `censuring., Fools are the
   greatest censurers; what they want in worth is made up in pride; and
   because they cannot raise themselves to an equality with others,
   endeavour by censures to take them down, that they may be as low as
   themselves.

   Obs. 10. The last property is, `without hypocrisy., In true wisdom
   there is much light, but no guile. The greatest care of a Christian is
   to be what he seemeth to be, and to account godliness the chiefest
   cunning. Carnal men count them wise that can manage their matters with
   most craft and guile, and gratify their interests by a plausible
   dissimulation; but this the Lord hateth. The hypocrite is the greatest
   fool, and putteth the greatest cheat upon himself in the issue; all
   that he gaineth by his designs is but the fee of hell: `He shall give
   him his portion with hypocrites, Mat. xxiv. 51. Well, then, reckon
   sincerity as the highest point of wisdom: 2 Cor. i. 12, `Our rejoicing
   is this, the testimony of our conscience, that, in simplicity and godly
   sincerity, not with fleshly wisdom, but by the grace of God, we had our
   conversation in the world, &c. Avoid hypocrisy in all the actions of
   your life, not only in addresses to God, but your respects to men. The
   scriptures, that require `faith unfeigned, 1 Tim. i. 5; 2 Tim. i. 5, do
   also require `love unfeigned, 1 Peter i. 22; 2 Cor. vi. 6; Rom. xii. 9:
   `Let us not love in word and tongue, but in deed and in truth, 1 John
   iii. 18. We should be as willing to do them good, as to proffer it; to
   reprove, as to flatter; to pray to God for them in secret, as to make
   professions of respect to themselves.

   Ver. 18. And the fruit of righteousness is sown in peace of them that
   make peace.

   These words are the conclusion of the whole discourse, intimating the
   happiness of them who have the wisdom formerly described. The words
   have been diversely expounded. Some thus: That peaceable men do sow a
   seed that afterward will yield sheaves of comfort into their bosoms; as
   if the meaning were, that in their peaceable endeavours they did sow
   the seed of the everlasting reward which afterwards they should receive
   in heaven. Others thus: That though they do with a great deal of
   modesty and sweetness bear with many evils, yet they do not leave off
   to sow the seed of righteousness. The first sense maketh it an argument
   of persuasion, the next an anticipation of an objection; the first
   noteth the happiness of the reward, the last the quality of their
   endeavours. Which is to be preferred? I answer--I suppose they may be
   compounded and drawn into one; their sowing implying the hope and
   expectation of the reward, and their `sowing the fruit of
   righteousness, the quality of their endeavours, which will appear by a
   fuller explication of the terms.

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

   Is sown.--It implieth either their care of holiness--they have sown
   it--or the sureness of the reward of grace; it is not as water spilt
   upon the ground, but as seed cast into the ground; you do not lose your
   labour, such endeavours will yield an increase; see Isa. xxxii. 17. Or,
   lastly, it implieth their non-enjoyment of the reward for the present;
   they do not reap, but sow: how the harvest [287] 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, eire'nikon ka'rpon,
   `the peaceable fruit of righteousness., Righteousness or sanctification
   bringeth peace with it.

   Of them that make peace.--So Christ saith, Mat. v. 9, `Blessed are the
   peacemakers., It implieth not the event and success, but the endeavour
   or care, conatum, non eventum; the notion of making in scripture phrase
   belonging to the bent of the soul; as to make a he is to be given to
   lying. So 1 John ii. 29, `Every one that doth or maketh righteousness,
   &c., o poion te`n dikaiosu'nen. So 1 John iii. 8, `He that doth or
   maketh sin, o poion te`n amarti'an 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.
   [288] See how the scripture followeth this metaphor both ways; in point
   of sin or duty. In sin, see Gal. vi. 8, and Job iv. 8; so Prov. xxii.
   8; Hosea viii. 7. It may be long first, but the crop will be according
   to the seed: `They have sown the wind, they shall reap the whirlwind.,
   The whirlwind is nothing but wind imprisoned in the bowels of the
   earth; and so it is an excellent allusion to note the damage and ruin
   which they receive who study nothing but vain things. In duty or good
   actions: Hosea x. 12, `Sow to yourselves in righteousness, and reap in
   mercy, &c.; that is, endeavour good works, and you will find God
   propitious; they are the way, not the cause. God showeth mercy
   according to works, though not for works. So in particular it is ap
   plied to charity: 2 Cor. ix. 6, `He that soweth sparingly shall reap
   sparingly., So to penitent tears: Ps. cxxvi. 5, `They shall sow in
   tears, and reap in joy., There is an intimate connection between our
   endeavours and the Lord's recompenses. (1.) Let it press us to a care
   of our actions; they are seed; they fall upon the ground, not to be
   lost, but to grow up again; we may taste the fruits of them long after
   they be committed; be sure you sow good seed. To help you, consider
   there must be subactum solum, a ground prepared, Hosea x. 12. If you
   would reap mercy, `plough up your fallow ground;, so Jer. iv. 3, 4. The
   heart is like waste ground, till it be prepared by breaking; then let
   the actions be good for principle, manner, and end. We must not only do
   good, but well; a man may sin in doing good, but not in doing well.
   Chiefly you must regard the end, God's glory. A tree beareth fruit for
   the owner: Hosea x. 1, `Israel is an empty vine, that bringeth forth
   fruit to himself., Actions done with a carnal aim are not seed, they
   lose their fruit and reward with God, Mat. vi. 1. (2.) Have a care of
   the season, it is the seed-time; [289] a husbandman would not lose
   that. Eternity dependeth upon this moment; now we sow our everlasting
   weal or woe. Take heed of sowing nothing, then you can expect nothing;
   he had not a drop that would not give a crumb. And take heed of sowing
   to the flesh; when others have their bosoms full of sheaves, you will
   be empty; the foolish virgins made a great cry when their vessels were
   empty, &c. (3.) Ground of hope to the children of God; their works are
   not lost, it is seed that will spring up again: Eccles. xi. 1, `Cast
   thy bread upon many waters, and after many days thou shalt find it,
   `Thy bread, that is, `thy bread corn., Faith, which is `the evidence of
   things not seen, can look for a crop out of the waters. If the reward
   were sure, .men would act more uniformly and proportionably to their
   hopes. Oh! consider, whatever you do to God, or for God, it is seed.
   Wicked men count it lost, a vain profusion, or as foolish a course as
   ploughing the ocean, or scattering seed upon the sea. Ay! but you will
   find it again, there is no loss by serving God, Mal. iii. 14. (4.) It
   is comfort to us. Here we are miserable; it is our seed-time that is
   usually in tears; you must expect the harvest: Ps. xcvii. 11, `Light is
   sown for the righteous., It is buried out of sight, but it will spring
   up again. The corn must first die in the ground; you cannot sow and
   reap in a day. `The patient abiding of the righteous shall not perish
   for ever.,

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

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

   Obs. 4. From that them that make peace. That true lovers of peace are
   and must be also lovers of righteousness. Peace without righteousness
   is but a sordid compliance; righteousness without peace is but a rough
   austerity. They are not true friends to peace that can enhaunt with
   wicked men, digest violations of God's law, truth, and worship, because
   ease is good, and go on with a sleepy and careless silence; can violate
   truth, debase it; stupidly bear with errors without witnessing against
   them. These, whilst they seek to knit with men, they disjoin themselves
   from God; and whilst they would make up a strife with others, they make
   a greater between God and their own souls. So, on the other side, they
   are not true friends to righteousness that have no care of making
   peace. Hypocrites carry on all things with a blind and brawling
   violence. It is true God's children cannot choose but speak warmly; but
   I intend those that care not what ruptures they make, how they
   disadvantage the cause of religion, so as they may discharge or
   disgorge their rage and passion: John xiii. 35, `By this shall ye know
   that ye are my disciples, if ye love one another., As to men, that is
   the badge or note; sons of God are not usually sons of the coal. Oh!
   that we could learn this holy art of coupling righteousness with peace,
   that we could reprove with faithfulness, and yet bear with meekness;
   that we might not do the office of an executioner, but a chirurgeon. Be
   zealous, and yet with temperateness and moderation. But of this before.

   Obs. 5. That a righteous peaceableness is blessed with grace here, and
   glory hereafter. This verse is a promise, as well as a direction. This
   is our comfort against all the difficulties and inconveniences that
   holy and peaceable endeavours meet with in the world; your reward is
   with God, you have a pledge of it in your own souls; while strifes
   lessen grace in others, you grow and thrive and; you shall reap in
   glory.
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   [222] `Non dicit, ut aliqui, modestiae fuisset istud; sunt enim aliqui
   profecto daemones humana specie larvati, universalem naturam sortitur
   indefinitus enunciandi modus.,--Dr Hall, Serm. Synod. Dord.

   [223] `Aut sumus, aut fuimus, aut possumus esse quod hic est.,

   [224] Bernard. de Resurrect. Dom.

   [225] Euseb. Eccl. Hist., lib. ii. cap. 1.

   [226] `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.

   [227] `Omne virtutis nostrae meritum est vitium, et omnis humana
   justitia injustitia est si stricte judicetur.,--Greg. Moral. 9, caps.
   1, 14.

   [228] `Deus in ipso regenerationis opere adeo potenter in voluntatem
   agit, ut actualiter resistendi potentia proxima pro illo tempore
   suspendatur; emotam autem et in actu primo positam resistendi potentiam
   non quidem funditus extirpat, sed in sua amara radice delitessere
   permittit.,--Theol. Britan. in Synod. Dord., Art. de Conversione.

   [229] `Me` lalein ta` ma'taia, eide'nai kairon kai` me'tra kai` lo'gon
   anankaion kai` eWpi'kisin eu'stochon, me` lalein arru'thmos, me`
   chalazein tou`s entuncha'nontas te sphodro'teti.,--Nyssenus, peri`
   eupoiias.

   [230] `Habitat, sed non regnat; manet, sed non dominatur; evulsum
   quodammodo, nec tamen expulsum; dejectum, sed non prorsus ejectum
   tamen.,--Bern. in Psal. xc., serm. 10.

   [231] Similitude Procli apud Epiphan. Haeres 64.

   [232] `Deinon e'pos phu'gen e'rkos odo'nton.,--Homer.

   [233] Qu. `but,?--ED.

   [234] `Qualia principia, talia principiata.,

   [235] `Dia` ti` peda'lion mi'kron ep' escha'tou ploi'ou tosau'ten
   du'namin e'chei, &c.--Arist. ii. Mechanikon, cap. 5.

   [236] `Reliquit haec sane Deus humanis ingeniis eruenda; tamen fieri
   non potest quin ipsius sint omnia, qui et sapientiam tribuit homini ut
   inveniret, et illa ipsa quae possunt inveniri primus
   invenit.,--Lactant. de Falsa Relig., lib. i. cap. 18.

   [237] `In Alexandria una scintilla fuit, sed quia non statim oppressa
   est, totum orbem ejus flamma populata est.,--Hieron.

   [238] `Penes reges est inferre bellum; penes autem Deum terminare.,

   [239] Qu. `either meddle not,?--ED.

   [240] `Illic incipit, et illuc rapit.,

   [241] Laurent, in loc.

   [242] Ps. cviii. 1, and xvi. 9, compared with Acts ii. 26.

   [243] `Anthropos en phu'sei zoon poli'tikon.,--Arist. Pol., lib. i.
   cap. 2.

   [244] `Peccatum quod alter incurrit operando, tuum facis obloquendo.,

   [245] Aug. Serm. 4, de Verbis Domini.

   [246]

   `Sanctius his animal mentisque capacius altae,

   Deerat adhuc, et quod dominari in cetera possit,

   Natus homo est.,--Ovid. Met., lib. i.

   [247] `Quia per peccatum deseruit homo eum sub quo esse debuit,
   subditus est iis supra quae esse debebat.,--Aug. Tract. in Johan.

   [248] See Dr Alting, Problem. Theol., pars 1, quaest. 61, 62.

   [249] `Attendite similitudinem ab ipsis bestiis quas domamus. Equus non
   se domat, camelus non se domat, aspis non se domat; sic et homo non se
   domat, sed ut dometur equus, bos, camelus, elephantus, leo, aspis,
   quaeritur homo; ergo Deus quaeratur ut dometur homo.,--Aug. Serm. 4, de
   Verbis Domini, tom. x.

   [250] August. Confess. lib. x. See Cornel. a Lapide in hunc locum.

   [251] See Nazianzen. Orat. ii. in Pascha.

   [252] `Canticum novum et vetus homo male concordant.,--Aug. in Psalm.

   [253] `Quoties diis genitum se putavit, toties in barbaros, multo
   ferocius et insolentius pugnavit.,

   [254] `E tou eiko'nos ti`me epi` to` proto'tupon anabai'nei.,--Basil.
   de Spiritu Sancto, cap. 13.

   [255] `So Maximinus his statues were thrown down, in disgrace to the
   person.,--Euseb. Hist. Eccl., lib. ix., cap. 11.

   [256] `Surgunt indocti, et rapiunt coelum, et nos cum omnibus doctrinis
   nostris detrudimur in Gehennam.,

   [257] See Dr Sibbs in Hosea xiv. 8.

   [258] `Sapientes sapienter descendant in infernum.,--Hieron.

   [259] Chrysost. in locum.

   [260] `Fuerunt quidam nostrorum vel minus stabilita fide, vel minus
   docti, vel minus cauti, qui dissidium facerent unitatis vel ecclesiam
   dissiparent; sed ii quorum fides fuit lubrica, cum Deum nosse se aut
   colere simularunt, augendis opibus et honori studentes affectabant
   maximum sacerdotium, et a potioribus victi secedere cum suffragatoribus
   suis maluerunt, quam eos ferre praepositos quibus concupiebant ipsi
   praeponi,, &c.--Lactan., lib. 4, Instit., cap. ult.

   [261] `Eodem sanguine Christi glutinati.,--Aug.

   [262] `Non dicit e'rchetai, sed kate'rcheta. Is apud Demosthenem et
   Aristotelem, innotante Budaeo, dicitur kate'rchesthai, qui redit exul,
   seu postliminio redit.,--Brochm. in locum.

   [263] `Invidientia vitium diabolicum, quo solus diabolus reus est, et
   inexpiabiliter reus; non enim dicitur diabolo ut damnetur, adulterium
   commisisti, furtum fecisti, villam alienam rapuisti, sed homini stanti
   lapsus invidisti.,--Aug. lib. de Disciplina Christiana, cap. 1.

   [264] `Bene orasse est bene studuisse.,--Luther.

   [265] Qu. `food,?--ED.

   [266] `Nemo securus esse debet in ista vita quae tota tentalio
   nominatur.,--Aug. Conf., lib. x.

   [267] Dr Hammond, Pract. Cat. in Mat. v. 8.

   [268] Vide Petri Merentini Praef. in Juliani Miso.

   [269] The lip of Canaan, Isa. xix. 18.

   [270] Belmen., and others.

   [271] `Communi sermone spreto, exoticum nescio quod idioma sibi
   fingunt, interea nihil spirituals asserunt.,--Calv. in Jud. 13.

   [272] Socrates Scholasticus, Eccles. Hist., lib. ii.

   [273] See before on ver. 13.

   [274] Nazianz. alicubi.

   [275] `Ab Ecclesia Romana non alio discessimus animo, quam ut si
   correcta ad priorem ecclesiae formam redeat, nos quoque ad illam
   revertamur, et communionem cum illa in suis porro caetibus habeamus,
   quod ut tandem fiat, toto animo Dominum Jesum precamur; quid enim pio
   cuique optatius, quam ubi per baptismum renati sumus, ibi etiam in
   finem usque vivamus, modo in Domino; ego Hieronymus Zanchius
   septuagenarius cum tota familia testatum hoc volo toti ecclesiae
   Christi in omnem eternitatem.,

   [276] `Krei'tton eu'pathous omonoi'as e upe`r eu'sebei'as dia'stasis.,
   So Nazianzen (though a man zealous for peace) Orat. 2, de Pace.

   [277] `Si dimidio Christi contenti essemus, facile transigeremus
   omnia.,--Calvin.

   [278] `Oude`n ou'tos i'schuron pro`s eire'nen os peri` tou theou
   sumphoni'a.,--Naz. ubi supra.

   [279] `Potius ruat coelum quam pereat una mica veritatis.,--Luth.

   [280] `Ne dum humana foris jurgia metuant, interni foederis discussione
   feriantur.,--Ambros.

   [281] `Ou kata` tou`s nun so'phous kataklino'menos oude` technikos kai`
   mesos tou kath' emas li'gou pooista'menos.,--Naz.

   [282] See my sermon before the Parliament on Zech. xiv. 9.

   [283] See Davenant Sent. de Pace Procur., and Dr Hall of Christian
   Moderation, lib. ii. sect. 11.

   [284] See Dr Hall's sermon on that scripture, recorded in the History
   of the Synod of Dort.

   [285] See Mr Perkins of Christian Moderation on Phil. iv. 5.

   [286] `Laudem non veniam meretur repudium agniti erroris.,--Tertul.
   Apol.

   [287] Qu. `but sow now; the harvest,?--ED.

   [288] The metaphor is used of all moral actions, either good or evil.

   [289] `Hieme non seminavit; venit aestas, et nihil messuit.,
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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, polemoi
   kai machai, wars and fightings, are usually applied to their private
   contentions; either strifes and contentions about riches, greatness,
   and outward pomp, or else vexatious lawsuits, and that before
   unbelieving judges. And the reason alleged for this exposition is,
   because the Christians of those times durst not openly invade one
   another in a hostile way: they must of necessity then have disturbed
   the peace of the places where they were scattered. But how plausible
   soever this exposition may seem, to me it is frivolous; partly (1.)
   because it is harsh to render polemoi kai machai, by private strifes
   and contentions; partly because these wars the apostle speaketh of did
   go so far as bloodshed; ver. 2, `Ye kill, and desire to have, and
   cannot obtain; ye fight and war, and yet ye have not., And (2.) in the
   epistle to the Hebrews, they went so far as slandering, [290] the true
   Christians being spoiled and rifled by the counterfeit, Heb. x. 34. And
   (3.) Histories speak of wars and tumultuary agitations that then were
   between Jew and Jew; as Acts v. 37; see Josephus, lib. xviii. cap. 1,
   4, 10, and lib. xx.; see Grot. in locum. And in these probably many of
   the pseudo-Christians were engaged. (4.) The apostle out of his special
   relation doth in this epistle not only write to the believers, but the
   whole nation of Israel, as doth appear by many passages of the epistle,
   and hath been once and again cleared.

   Come they not hence, even from your lusts, apo ton hedonon, `from your
   pleasures, as it is in the margin. Lust and pleasure are often put for
   each other, and sometimes they are coupled; as Titus iii. 3, `Serving
   divers lusts and pleasures:, both note the affection of a wicked man to
   sin. Lust noteth properly the earnest motion of the soul after sin;
   pleasure, the contentment it findeth in sin. Sin is a pleasure to
   wicked men; it taketh up their desires or delights: 2 Peter ii. 13,
   `Take pleasure to riot away the daytime , 2 Thes. ii. 12. `Had pleasure
   in unrighteousness, Pleasure is a sign of a perfect habit, and it is
   hardly left. Beware of a delight in sin, when acts of uncleanness, or
   thoughts of revenge are sweet to you, or when you please yourself in
   surmises of vanity, and proud reflections upon your honour and
   greatness in the world. Lord, if ever sin overcome, let it be my
   burden, and not my pleasure. It is a sad and high degree to `rejoice to
   do evil.,

   Which war in your members.--There are several sorts of wars in the
   heart of man. In a wicked man's heart there may be combats--(1.)
   Between a man and his conscience. A heathen [291] could say, stasia'zei
   auton psu'che, their soul is in a mutiny; and elsewhere, speaking of a
   wicked man, ou'de pro`s eauto`n philikos e'chei, he is not friends with
   himself. A wicked man and his conscience are at odds and difference.
   (2.) Between conviction and corruption. Sin stormeth at the light that
   discovereth it, and `the law of the members, riseth up against `the law
   of the mind., (3.) Between corruption and corruption. Lusts are
   contrary one to another, and therefore jostle for the throne, and
   usually take it by turns. As our ancestors sent for the Saxons to drive
   out the Picts, so do carnal men drive out one lust by another, and,
   like the lunatic in the Gospel, Mat. xvii., `fall sometimes in the
   water and sometimes in the fire., As diseases are contrary, not only to
   health, but to themselves, so are sins, not only to grace, but to one
   another; and we ought not seek to cure a dead palsy by a burning fever.
   But now in a godly man the war is between sin and grace, fleshly
   counsel and enlightened reason. Now these `wars, are said to be `in
   their members., By members are understood both inward and outward
   faculties, which are employed as instruments of sin; and the inward
   faculties are called members elsewhere: Rom. vii. 23, `The law in the
   members., He meaneth the strong inclination and bent of the will and
   affections against the knowledge of the truth. So Rom. vi. 13, `Give
   not up your members to be weapons of unrighteousness;, that is, your
   faculties, which are exercised in and by the members of the body, and
   because of the analogy and proportion that they carry to the outward
   members, as the eye to the understanding, the will to the hand, &c.

   Obs. 1. Lust is the makebait in a community. Covetousness, pride, and
   ambition make men injurious and insolent. (1.) Covetousness maketh us
   to contend with those that have anything that we covet, as Ahab with
   Naboth; hence those injuries and vexatious suits between neighbour and
   neighbour; hence public contentions. [292] Men care not how they
   overturn all public welfare, so they may attain those things upon which
   their covetous and carnal desires have fastened. The Assyrian king did
   `destroy and cut off nations not a few, to add to the greatness of his
   empire, Isa. x. 7. (2.) Pride is the cockatrice egg that discloseth the
   fiery flying-serpent: Prov. xiii. 10, `By pride cometh contention.,
   Pride endureth no equals. Hainan's thirst of blood came from his
   haughtiness; the apostles strove who should be greatest. (3.) Ambition.
   Diotrephes, loving the preeminence disturbed the churches of Asia, 3
   John 10. (4.) Envy. Abraham and Lot's herdsmen fell out, Gen. xiii. 7.
   Two great ones cannot endure one another near them: Gal. v. 26, `Let us
   not be desirous of vainglory, provoking one another, envying one
   another.,

   Obs. 2. When evils abound in a place, it is good to look after the rise
   and cause of them. Men engage in a heat, and do not know wherefore:
   usually lust is at the bottom; the sight of the cause will shame us. Is
   it not because I would be greater than others, more pompous and high
   than they? Grammarians talk of finding out the root, and philosophers
   of finding out the cause; so may Christians also. It is good to sift
   things to the bran and bottom. From whence doth this come? 1 Cor. iii.
   3, `While there is among you envying, strife, and divisions, are ye not
   carnal?, It is good to check the fervour of an engagement by such a
   pause and consideration.

   Obs. 3. Lust is a tyrant that warreth in the soul, and warreth against
   the soul. (1.) It warreth in the soul; it abuseth your affections, to
   carry on the rebellion against heaven: Gal. v. 17, `The flesh lusteth
   against the Spirit, &c. The Spirit no sooner presenteth a good motion,
   but the flesh riseth up in defiance against it; there is pride, and
   passion, and earthly-mindedness, envy, sensuality, unbelief,
   self-seeking, carnal policy; as soon as you purpose to repent, believe,
   pray, these are ready to hinder you, to distract you, that you cannot
   do the things that you would; nay, the flesh sometimes lusteth against
   the flesh: sin is a burdensome taskmaster, it commandeth contrary
   things. How often is a man divided between his pomp and his sparing,
   his luxury and his covetousness! (2.) It warreth against the soul: 1
   Peter ii. 11, `Abstain from fleshy lusts, which war against the soul.,
   You carry an enemy in your own bosoms, which defaceth the beauty,
   disturbeth the order, and enthralleth the liberty of the soul. Instead
   of God's image there is Satan's likeness; and instead of subjection to
   reason there is the rebellion of appetite and vile affections; instead
   of freedom for righteousness there is a sad bondage, which we may
   discover, but cannot help.

   Before I go from this verse, I must handle two questions; one is
   concerning outward wars, and the other concerning inward.

   Quest. 1. Concerning outward wars. The apostle's speech is inde finite,
   and at first seemeth to condemn all wars, as if they were of a base
   original and descent, of the lineage of lust; therefore I shall inquire
   whether any wars are lawful or no. Besides the insinuation of the text,
   a further cause of doubting is the unsuitableness of it to a Christian
   spirit, it being the most dreadful way of retaliating and revenging
   wrongs, which is contrary to Christianity, and a course not only
   questioned by some modern Anabaptists, but by antiquity itself. The
   eleventh canon of the Nicene Council enjoineth penance to them that
   take up arms after their conversion to Christianity; and to this very
   day it is decried by the whole Socinian school, as contrary^ to
   evangelical meekness and patience, and that course of defence which
   Christ hath instituted, to wit, martyrdom, or shedding of our own
   blood, not spilling that of others.

   I answer briefly--(1.) There is nothing in scripture expressly against
   it, nothing but strained consequences, as that of Mat v. 43, 44,
   concerning love of enemies, which is forced; for nothing is there
   commanded but what is commanded in the Old Testament. Now there wars
   are approved, yea, appointed by God; and that saying of Christ
   concerneth private persons forbidding private revenge, passions, and
   animosities; and so likewise Mat. v. 39, where we are forbidden to
   resist, must be understood of the retaliations of private revenge; and
   so that of Rom. xii. 19-21, `Avenge not yourselves, &c. The
   magistrate's vengeance is God's vengeance; he is a person authorised by
   the Lord: therefore is it forbidden to a private man--he is not God's
   minister--to avenge them that do ill, &c. (2.) If there were some thing
   in the letter against it, it were to be modified by some commodious
   interpretation, rather than commonwealths should be deprived of such a
   necessary support. If the avoiding of a personal inconvenience, as one
   argueth well, hath by all men been accounted a sufficient reason to
   expound literal scriptures to a spiritual sense, as those of cutting
   off the right arm and the right eye, then questionless the letter of
   such scriptures must be made receptive of other signification; lest
   human societies should be destroyed, and disarmed of so necessary
   defence, and the world be turned into one universal rout and confusion;
   for religion is reasonable and innocent, and would establish no such
   inconveniences to mankind. (3.) There seemeth to be somewhat in the
   letter of the scripture for it. Wars in the Old Testament are approved
   and commanded by God. In the Apocalypse there is a manifest ap
   probation, if not excitation, of the people of God in their wars
   against antichrist. Besides, that they are not simply unlawful, it may
   be pleaded that John, being asked concerning the duty of soldiers,
   instructeth them, but doth not deny their calling, [293] Luke iii. 14.
   And again, Peter baptizeth Cornelius without requiring him to give over
   his military employment, Acts x.; he continued in it when religious,
   ver. 2; he sent to Peter stratio'ten eusebe, `a devout soldier of them
   that waited on him continually., So Christ commendeth the centurion,
   without disallowing his office; so Paul used a band of soldiers against
   the treachery of the Jews; all which instances yield probable
   arguments. (4.) It may be proved lawful by such reasons and
   consequences as do well suit with the analogy of faith and the intent
   of the scripture. Christ came not to destroy communities. Now war is
   the solemn instrument of justice, the restraint of vice and public
   insolences, the support of a body politic against foreign invasions and
   domestic rebellions. It were against the interest of all government to
   deny them this power to resist and withstand the insolences of
   foreigners or the mutinies of subjects. [294] They are higher powers,
   ordained for God to resist evil, Rom. xiii. 4; that is, for the
   punishment of vice, which cannot be done without war many times, as in
   the story of the book of Judges, chap, xx., and with us now: we are
   bidden to give all necessary supports to them that are in authority for
   the maintenance of justice, Mat. xxii., `Give to Caesar, &c., and Rom.
   xiii. 6, 7. (5.) There is so little in scripture about it, because
   nature of itself is prone to such cruel and violent remedies, it being
   revengeful and ambitious. You shall see in all such like cases, where
   man is very ready to practise, the scripture is very sparing in
   licensing or requiring. We all desire to sin cum privilegio, with a
   warrant from heaven; and to say as those in the prophet, `Thou hast
   deceived us, Jer. iv. 10; or this we do by divine warrant. Therefore
   the scripture in many matters useth great silence and reservation,
   lest, by frequent injunctions, it draw out our natural cruelty and
   revenge, which it seeketh everywhere to restrain. (6.) There are
   several other reasons why Christianity should be so sparing in
   directions and alterations concerning war. Partly to take off the
   scandal of being a makebait, the usual consequent of the gospel being a
   sword through the corruption of the world. Partly to keep people
   patient, and in a peaceable cohabitation, as long as equity and common
   safety may permit, and that there may be an exercise for faith,
   expecting the recompenses of God for all the wrong done to us; and of
   thankfulness, for giving for Christ's sake. Partly to restrain cruelty
   and delight in war. That is a character of profane men, how lawful
   soever the quarrel may be: Ps. lxviii. 30, and cxx. 7, `They are for
   war, &c. It is a barbarous and beastly disposition. [295] Partly to
   show that peace must not be broken but upon urgent necessity. Every
   discontent with present affairs will not warrant so desperate a remedy;
   a thing so highly penal and afflictive should be the last refuge.
   Partly to prevent un lawful wars. But you will say, What wars are
   unlawful? I answer--To make a war lawful there must be a concurrence of
   several things: there must be offensio patientis, the merits of the
   cause--jurisdictio judicantis, the warrant of authority--intentio finis
   convenientis, the uprightness of intention--and aequitas prosequentis,
   the form of prosecution. (1.) When there is not a good cause, the
   assailed may cry, as David, `Lord, they hate me without a cause., Every
   slight pretence will not warrant it, nor every real cause, till other
   means are tried; for war, being the highest act of vindictive justice,
   must never be undertaken but upon weighty reasons. It is good to look
   to this circumstance; if the cause be good, and you are moved with
   other particular reasons, you sin. (2.) When there is no good authority
   to warrant it. The power of the civil sword is committed to magistracy,
   though for the people's good: it is not for every one that is
   discontented with the present government to take up arms at pleasure;
   that layeth a ground of all disorder and confusion. But now what
   authority is necessary may be gathered from the particular constitution
   of every kingdom: distinct societies have their distinct forms and
   administrations; in most, the supreme power doth not consist in one,
   but more persons. (3.) When there is not a right end in those that
   raise the wars, and in all that engage in it, which must be not only
   the glory of God in the general, but those particular civil and
   righteous ones which are proper to war, as the just defence of the
   community, or the punishment of such enormous offences as cannot
   otherwise be redressed. In short, the end of all war should be a
   righteous peace; not to en large territories, to revenge affronts, to
   weaken a growing power; [296] not to feed a desire of gain, not to give
   vent to pride by a discovery of our force and puissance, not to royl
   the waters that we may fish the better, not to work public changes and
   innovations for the accomplishing of such things as our covetousness
   and ambition desireth; not for honour, pay, but in obedience to the
   higher powers, and a sense of the common good. (4.) When it is not
   managed in a righteous way, as with cruelty and oppression. Before
   engagement there should be treating, Deut. xx. 10, they were first to
   `proclaim peace;, so 2 Sam. xx. 18, `They shall ask at Abel, and so
   make an end., We should not run upon one another like beasts, not
   staying for any capitulations. In the battle you must shed as little
   blood as possibly may be; after the battle you should take nothing from
   the vanquished but the power of hurting. Briefly, nothing should be
   done but what suiteth with the just ends of the war, nothing that
   violateth the law of nature or nations.

   Many things might be spoken to this purpose, but I would not dwell upon
   the discourse. One scruple I shall but touch upon, and that is, whether
   religion be to be defended with arms or no? I answer--Spiritual things
   are best defended with spiritual weapons. Christ's warfare is not
   carnal; but yet sometimes the outward exercises of religion and worship
   may be established and secured by laws; and among other privileges and
   rights, the liberty of pure worship may be one, which, if it be invaded
   by violence, may be defended with arms. So a magistrate may arm his
   subjects against an invading idolater. The estates of a kingdom may
   maintain their religion against the tyranny and malice of the prince,
   if, after faith given to maintain the laws and the religion
   established, he should go about to violate it: but if the prince be
   absolute, and not under former obligations, we have no other remedy
   left but prayers, and tears, and meek defences.

   Out of all you may learn--(1.) Not to cry up a confederacy with every
   one that crieth up a confederacy. Wars may easily be unrighteous, and
   it is dangerous to come under the guilt of it. Here we walk upon the
   brink; it is the most solemn and severe act of vindicative justice, and
   therefore must not be undertaken slightly. (2.) If we may so many ways
   sin in war, what cause have we to be humbled, if any of us have been
   guilty of an undue concurrence to so great an evil, either by irregular
   engagement, or perverse intentions! The more universal the influence or
   sad consequences of a sin are, the more grievous should it be in the
   remembrance; besides the hurt done to our own souls, there is a wrong
   to others.

   Quest. 2. The next question is, Whether lusts war in the heart of a
   godly man? The occasion of doubting is, because he writeth to
   Christians, and saith, `Lusts that war in your members., And Peter
   writing to the same saith, `Abstain from fleshly lusts, &c., 1 Peter
   ii. 11.

   Ans. I answer--Yes. The life of a Christian is a wrestling, conflicting
   estate; there is a double nature in the best, `flesh and spirit, Gal.
   v. 17. We carry an enemy in our bosoms; the Canaanite is not wholly
   cast out. It was a good prayer of him that said, `Lord deliver me from
   one evil man, and it shall suffice, meaning himself. [297] Flesh and
   spirit, like the twins in Rebecca's womb, they war and struggle; yea,
   lusts stir and rage more in a godly heart, to sense and feeling, than
   in a wicked. `When the strong man keepeth the house, the goods are in
   peace, Luke xi. 21. There is no stir; wind and tide goeth together.
   Conviction may sometimes awaken drowsy lusts, otherwise all is still
   and quiet; but usually there is more trouble with Bin after conversion,
   especially presently upon conversion. A bullock is most unruly at first
   yoking, Jer. xxxi. 18; and green wood, as soon as it beginneth to be
   fired, casteth much smoke. The devil rageth when he hath but a short
   time, Rev. xii. 12. And the like you must expect, though in a less
   degree, in all the duties of holiness. When Joshua came before the
   Lord, `Satan was at his right hand ready to resist him, Zech. iii. 1.
   Since the fall it is some evidence of grace to find this contrariety;
   since the admission of sin, grace is more discerned by the combat than
   by the absolute victory.

   But you will say, How doth this war in a godly man differ from that in
   a wicked man? The ground of inquiry is, because condition and common
   illumination may make wicked men hate some sins: there is in them a war
   between the natural light of conscience and sensual courses, and their
   hearts will reproach them for gross sins or gross neglects.

   I answer--(1.) There is a great deal of difference. Partly in regard of
   the grounds. A gracious man opposeth sin as it crosseth God's holiness,
   a wicked man as it crosseth God's justice; the one saith, God hateth
   this, the other saith, God will punish this; the one worketh out of a
   principle of love, the other of fear: the one hateth sin as defiling,
   the other as damning; the one as disabling him for good, Rom. vii. 18;
   Gal. v. 17, the other because of incommodity and sensible
   inconvenience; otherwise they can brook sin well enough; he doth not
   oppose sin as it interrupteth his communion with God. A wicked man
   careth not to be with God, so he might be securely without him. In
   short, in a godly man the two seeds and natures are opposite, but in
   the wicked there is only some foreign awe impressed upon the
   conscience, and his dislike is rather from a present anger than a
   settled hatred. (2.) Partly in regard of the manner. In the one, sin is
   opposed voluntarily, willingly, readily, because he hateth sin and
   loveth the commandment; in the other, God's restraint is more grievous
   than corruption: `The carnal mind is enmity to the law of God., Rom.
   viii. 7. They snarl at the restraint, they would be `willingly
   ignorant, 2 Peter iii. 5. A child of God doth the evil that he hateth,
   but resistance in wicked men is nothing but the rising of a carnal will
   against an enlightened understanding. (3.) Sometimes in regard of the
   help. In the one the Spirit warreth against the flesh; in the other,
   most commonly flesh against flesh; as our fathers drove out the Picts
   by the Saxons, so they extrude one lust by another. A godly man riseth
   against sin upon such considerations as the Spirit suggesteth: `How can
   I do this wickedness, and sin against God?, Gen. xxxix. 9; but a wicked
   man is mostly moved by carnal considerations. (4.) Partly in regard of
   the extent. A godly man's resistance is universal; he hateth sin as
   sin; [298] and true hatred is pro`s ta` ge'ne, against the whole kind:
   [299] Ps. cxix., `I hate every false way., A wicked man hateth some
   gross and staring sins; others, which are plausible and profitable, are
   reserved as a sweet morsel under their tongues. The hatred of a godly
   man is perpetual and irreconcilable; that of a wicked man may be
   pacified; he distasteth sin when conscience is roused. A man's heart
   riseth against a sword when it is drawn against him, but after it is
   laid down he will take it up; that resembleth a wicked man's
   resistance. A man's heart riseth against a toad, so that he will not
   touch it dead or alive; that resembleth the natural and constant enmity
   that is between a gracious heart and sin. (5.) In regard of the
   effects. A gracious soul is more humbled and cast down: Rom. vii., `O
   wretched man that I am, &c. It putteth him upon humble and pious
   addresses to God by prayer, and maketh him more jealous and watchful
   over his own heart; but a convinced man loseth ground conflicting with
   sin in his own strength; by his own thoughts he cometh at length to
   lose all awe and fear.

   Ver. 2. Ye lust, and have not: ye kill, and desire to have, and cannot
   obtain: ye fight and war, yet ye have not, because ye ask not.

   In the context the apostle applieth himself to the cure of carnal
   desires; he hath mentioned one effect in the 1st verse, inward and
   outward trouble, both in the world and in our own members; he now
   cometh to another argument, the dissatisfaction and successlessness of
   those endeavours which come from lust, they distract the head with
   cares, and engage the heart in sins, and all to no purpose.

   Ye lust, epithumeite, ye desire; but usually it is taken, in an ill
   sense, for inordinate and passionate desires; therefore it is well
   rendered ye lust.

   And have not.--It may be taken two ways; either you never obtained, or
   have now lost: male parta male dilabuntur--ill means seldom arrive to
   possession, or, it, they do, possession is soon lost. Grotius supposeth
   the apostle intimateth the great want and dearth they sustained in the
   days of Claudius, Acts xi. 28; all their violent practices could not
   secure them against the inconveniences of those times. There is
   somewhat a like expression with this, Prov. xiii. 4, `The soul of the
   sluggard desireth, and hath nothing., But there the word speaketh of
   empty wishes and lasy velleities, here of passionate desires; there of
   the soul of the sluggard, here of the soul of the covetous.

   Ye kill.--Calvin, Beza, Cajetan, Erasmus, and others, read phthoneite,
   ye envy, though most Greek copies read as we do, phoneu'ete, ye kill.
   The other reading was the rather embraced, because the charge seemed
   harsh, to say, `ye kill, when, in the received exposition, the wars
   here mentioned were only private contentions and lawsuits. But we
   cleared it before, that wars is here taken properly; and therefore are
   not urged with this inconvenience, and need not understand it, as
   OEcumenius doth, of spiritual killing, as if the sense were, ye kill
   your own souls; or of interpretative murder, mentioned 1 John iii. 15;
   but may expound it in the usual and received import of the word,
   covetousness going as high as murder; as 1 Kings xxi. 1, 2, and Prov.
   i. 19, `Every one that is greedy of gain taketh away the life of the
   owners thereof., In those public tumults, occasioned by their rapine
   and avarice, many were slain.

   And desire to have, kai` zeloute, ye emulate, or are given to envy. The
   word is sometimes taken in a good sense: 1 Cor. xiv. 2, `Forasmuch as
   ye are emulous of spiritual gifts;, the word is zeloute. There is a
   good emulation when we strive to imitate them that excel in virtue, or
   to go beyond them; but there is also a carnal emulation, which chiefly
   respecteth outward enjoyments, and noteth a grief that any should enjoy
   any outward excellency equal with us or beyond us, and a strong
   covetous or ambitious desire of appropriating that excellency to
   ourselves. In the first there is malice, in the second covetousness: we
   take it chiefly for the latter act of emulation, and therefore render
   it, `ye desire to have.,

   And cannot obtain, ou dunasthe epituchein.--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. [300] Enjoyments seem little, because
   there is still so much in hope; like children, that greedily desire a
   thing, and when they have it despise it; or like drunkards, who are
   always pouring in, yet do not quench, but inflame the appetite. See
   Eccles. iv. 8, and v. 10. Well may it be said, then, `ye cannot
   obtain., Carnal men possess much, but have nothing.

   Ye fight and war, and yet ye have not; that is, though their violence
   and carnal desires had broken out so far as public insurrections and
   tumults, yet still they were at a loss.

   Because ye ask not; that is, you do not use the lawful means of prayer.
   But how can it be said, `ye ask not, since in the next verse he saith,
   `Ye ask, and receive not, because ye ask amiss,? I answer--(1.)
   Possibly here he may task one abuse, there another; here that they
   hoped to help themselves by their own endeavours without prayer, there
   that their prayers were conceived to a carnal purpose. (2.) Because
   prayers not conceived in a humble and holy manner are no prayers;
   lust's prayers are no prayers, eructations of lusts, not spiritual
   supplications; a howling, Hosea vii. 14, which God regardeth not.

   Obs. 1. Lustings are usually disappointed: `Ye lust, and have not., God
   loveth to cross desires when they are inordinate; his hand is
   straitened when our desires are enlarged. Sometimes out of mercy. It is
   a blessing to meet with disappointment in the ways of sin; you cannot
   have a worse judgment then to have your carnal desires filled up. O
   unhappy men, whom God leaveth to themselves without restraint! Prov.
   xiv. 14, `The backslider in heart shall be filled with his own ways,
   and a good man shall be satisfied from himself., The cursed apostate
   shall have enough of honours, and pleasures, and preferments. It was a
   mercy to the church to be disappointed: `She shall follow after her
   lovers, but shall not overtake them; she shall seek them, but not find
   them;, then `she shall think of her former husband, &c. Hosea ii. 7.
   Prosperous and successful wickedness encourageth a man to go on in that
   way; some rubs are an advantage. What we desire with greediness we
   enjoy with surfeit. To disappoint and check our lust, God in mercy
   fenceth up our way with thorns. Sometimes in judgment, that he may
   torment men by their own lusts; their desires prove their just torture.
   The blood heated by intemperance, and the heart enlarged by desire, are
   both of them sins that bring with them their own punishment, especially
   when they meet with disappointment. Amnon and Ahab were both sick, the
   one with lust, the other with covetousness.

   Use 1. Learn, then, that when the heart is too much set upon any thing,
   it is the ready way to miss it. Rachel's desires of children made her
   the more barren. The fool talked of bigger barns, and that night his
   soul was taken away. When you forget to subject your desires to God's
   will, you shall understand the sovereignty of it. When the heart is
   strongly set upon a thing, there is no reservation of God's good
   pleasure. We say, I will; and God saith, I will not. We will have such
   a thing: `I will go after my lovers, as if we were petty gods. God will
   have his will against your wills: `I will fence thy way with thorns:,
   there is an implicit and interpretative contest between us and God.
   Again, when desires mistake in their object, they miss of their, end.
   God cannot endure that the same affection should be lavished on outward
   things which is only proper to himself and his grace: `violence, would
   become `the kingdom, Mat. xi. 12. When Amnon is as sick for Tamar as
   the spouse is for Christ, it begetteth a jealousy. Affections should
   rise according to the worth of the object: `Labour not for the meat
   that perisheth, but the meat which endureth for ever, John vi. Your
   industrious desires would become a better object; your strength should
   be laid out for everlasting bread; that is a labour without sin, and
   without disappointment.

   Use 2. Be not always troubled when you cannot have your will; you have
   cause to bless God. It is a mercy when carnal desires are disappointed:
   say, as David, 1 Sam. xxv. 32, `Blessed be the Lord God of Israel, that
   sent thee to meet me this day., Your hearts have been set on great
   estates, and you thought, with the fool in the Gospel, of enlarging
   your barns and exalting your nest, and of a sudden God came in and
   blasted all these carnal projects. Bless God for such providences: how
   secure, or sensual, or carnal would your spirit have been else! It was
   a mercy that `the world was crucified `to Paul, as well as Paul
   `crucified to the world, Gal. vi. 14. So when you have been crossed in
   the pursuit of some lust or uncleanness, you may afterward kneel down
   and adore the wisdom and seasonableness of such providences.
   Possidonius in the life of Austin hath a memorable history. He being to
   visit a place, with his guide mistook the way, fell into a bypath, and
   so escaped the hands of some bloody Donatists that lay in ambush to
   take away his life. God may lead you beside your intentions to avoid
   some dangerous sins that would else have destroyed your souls: Hosea
   ii. 6, `I will hedge up her way with thorns., Some cross providences
   may be a hedge to keep thee from further misery.

   Use 3. It teacheth you what reflections to make upon yourselves in case
   of disappointment. When we miss any worldly thing that we have desired,
   say, Have not I lusted after this? Did not I covet it too earnestly?
   Absalom was the greater curse to David because he loved him too much.
   Inordinate longings make the affections miscarry. Observe it, those
   objects seldom prove happy that have too much of our hearts. We find it
   often that men of great care are successless; they turn and wind hither
   and thither, and are still like a door upon the hinges, in the same
   state and case: Ps. cxxvii. 2, `It is in vain to rise early, and go to
   bed late, and eat the bread of sorrows., A carking industry may be in
   vain and to no purpose; the success of human endeavours lieth in God's
   blessing and concurrence; it is the prerogative he hath reserved to
   himself; he keepeth it as a bridle over mankind, to keep them in
   obedience, duty, and dependence. Providence doth sometimes wean us from
   lust to grace, and showeth us that a blessing is sooner had by faith
   than worldly care: Ps. xxxix. 6, `Surely every man walketh in a vain
   show; heapeth up riches, and knoweth not who shall gather them., Man
   goeth and cometh, and tosseth to and fro, and is gathering of riches,
   and increaseth the heap, and God of a sudden scattereth all. How often
   have you seen a covetous, carking man, like a mill-horse, still going
   round, and yet always in the same place?

   Obs. 2. That where there is covetousness there is usually strife, envy,
   and emulation. Epithumeite, ye lust; phoneu'ete, ye kill; zeloute, ye
   emulate; these hang in a string. As there is a connection and a
   cognation between virtues and graces--they go hand in hand--so there is
   a link between sins, they seldom go alone. If a man be a drunkard he
   will be a wanton; if he be covetous he will be envious. Christ cast out
   seven devils out of one Mary Magdalene, and another man was possessed
   with a legion. When the heart is brought under the power of any sin, it
   lieth equally obnoxious to all sin. Covetousness may be known by its
   companions, strife, envy, and emulation: Rom. i. 29, `With
   covetousness, maliciousness, full of envy., Self-love is the root of
   all the three; it maketh us covet and desire what is good and
   excellent, and it maketh us envy that others should enjoy it; and then
   to break all bonds of duty and charity that we may wrest it from them.
   A covetous man is a full wicked man; he enlargeth his desires for
   himself, but is much straitened towards others; his eye is evil when
   God's hand is good. We often meet with strange compounds and prodigies
   of vice and sin: 2 Tim. iii. 2, `Covetous, proud, boasters, lovers of
   themselves, &c. It is said of Catiline that he was monstrum ex variis
   diversisque et inter se pugnantibus naturis conflatum, a compound and
   bundle of warring lusts and vices; so are many wicked men a composition
   of many sins, which seem to differ in their essence, but spring from
   the same root of corruption.

   Obs. 3. From that ye lust, ye kill, ye fight and war.--It is lust and
   covetousness that is most apt to trouble neighbourhoods and vicinities.
   Solomon saith, Prov. xv. 27, `He that is greedy of gain troubleth his
   own house;, we may add, yea, and all the houses near him; he is truly
   `the troubler of Israel., Man is by nature a sociable creature, fit for
   commerce. [301] A covetous man is a wen of the body politic, not a
   member. A wen, by sucking the nourishment that is due to other parts,
   groweth monstrous and ugly in itself, and robbeth the body; so he being
   altogether for private gain, perverteth that which is the cement of all
   confederacies and societies--a care of the commonweal. Bodies are
   preserved when `the members care for one another:, 1 Cor. xii. 24. But
   this is not all. Covetousness is a base affection, that will put a man
   upon the basest and most unworthy practices; men given to it trouble
   their families by exacting all their labours, and trouble human
   societies by unjust contentions; they quarrel with those that possess
   that which they covet. Ahab spilt Naboth's blood for his vineyard's
   sake. They promote public changes and innovations, that they may
   feather their nests with the common spoils. Besides all this, they
   bring down God's judgments upon their people: Achan's covetousness
   troubled whole Israel, Josh. vii. Especially if high in place and
   honour; as when magistrates build their own houses upon others, ruins,
   and purchase large revenues and estates with the public purse, or
   detaining the hire of the poor. See Jer. xxii. 13. Well, then, no
   wonder that covetous men meet with public hatred and detestation; they
   are not only injurious to God, but human societies; they are a sort of
   men that are neither moved with arguments of nature or grace. It is a
   character of a bad spirit, Luke xviii. 2, that `he neither feared God
   nor regarded man., These two restraints God hath laid upon us--his own
   fear to preserve religion, and the shame of the world to preserve human
   societies. Now some men are moved with neither. It was a character of
   the Jews in their depravation, 1 Thes. ii. 15, `They please not God,
   and are contrary to all men;, they agree with none but themselves. So
   elsewhere it is said, 2 Thes. iii. 2, `Unreasonable men, that have not
   faith;, neither grace, nor good nature, nor faith, nor reason. So
   Lactantius saith of Lucian, Nec diis nec hominibus pepercit, he spared
   neither God nor man. Covetousness maketh men of such a harsh and sour
   disposition. Towards God it is idolatry; it robbeth him of one of the
   flowers of his crown, the trust of the creature; and it is the bane of
   human societies. Why are men's hearts besotted with that which is even
   the reproach and defamation of their natures?

   Obs. 4. That lust will put men not only upon dishonest endeavours, but
   unlawful means, to accomplish their ends, killing, and warring, and
   fighting, &c. Bad means will suit well enough with base ends; they
   resolve to have it, rem, quocunque modo rem; any means will serve the
   turn, so they may satisfy their thirst of gain: 1 Tim. vi. 9, `They
   that will be rich fall into temptations and a snare;, Prov. xxviii. 20,
   `He that hasteth to be rich shall not be innocent., If God will not
   enrich them, Satan shall; [302] and what they cannot get by honest
   labour they make up by the deceitful bag. Learn, then, what a tyrant
   lust is; if God doth not bless us, it maketh us go to the devil. And
   again, know that that is rank lust which putteth you upon dishonest
   means.

   Obs. 5. From that ye lust, and have not; and again, ye kill and
   emulate, and have not; and again, ye fight and war, and have not.--That
   do wicked men what they can, when God setteth against them, their
   endeavours are frustrate. Let them try all ways, yet still they are
   disappointed: Ps. xxxiii. 10, `He maketh the devices of the wicked to
   be of none effect., God will not let his creatures to be too hard for
   him in all strifes; he will overcome, and have the best of it, Rom.
   iii. 4. But when doth God set himself to frustrate the endeavours of
   the creature? I answer--When the creature setteth itself to frustrate
   his counsels and intents. That may be done several ways:--(1.) When we
   will do things in despite of providence. They are disappointed once or
   twice in an evil way, yet they will try again, as if they would have
   the mastery of God; as the king of Israel would adventure the other
   fifty after two fifties were destroyed, 2 Kings i.; Pharaoh would
   harden his heart after many plagues; Balaam would smite his ass three
   times, Num. xxii. 25, and after that he would build altar upon altar to
   curse Israel. (2.) When men seek by carnal policies to make void God's
   promises or threatenings. God had said, `I will cut off Ahab's
   posterity, To avoid this he falleth a-begetting of children; he had
   seventy children, that were all brought up in seventy strong cities,
   yet all beheaded by Jehu. Herod, that he might make sure work of
   Christ, killed all the children of Bethlehem, and some say his own son,
   nursed there; whereupon Augustus said, Melius est Herodis porcus esse
   quam filius--it is better to be Herod's swine than his son: and yet
   Christ was kept safe: Prov. xxi. 30, `There is no wisdom, nor
   understanding, nor counsel against the Lord., He useth many words to
   show that all the exquisiteness and choiceness of parts will not be
   able to manage the contest against providence. (3.) When men crossed by
   providence seek happiness elsewhere by unlawful acts and means, as
   violence, cozenage, extortion, deceit, as if Satan could make them more
   prosperous than God; see if these men do not go back in their estates;
   if their families, which they seek to raise by such means, be not
   ruined. The old world would build a tower, as if there were more
   security in a tower than a promise, Gen. xi. 4. Many devices there are
   in man's heart to compass their ends, but they are all blasted and
   marked with the curse of providence. (4.) When you say I will, without
   God's leave: see Exod. xv. 9; James iv. 3. Such confident purposes and
   presumptions as are not subjected to God's pleasure are seldom
   prosperous. (5.) By reiterated endeavours against the church: see Isa.
   viii. 9, 10. They are still `broken in pieces, though they join force
   to policy, combine themselves in leagues most holy, and renew their
   assaults with a united strength; therefore the prophet repeateth it so
   often, `Ye shall be broken in pieces, ye shall, &c.

   Obs. 6. From that because ye ask not; that is, ask not God's leave in
   humble and holy prayer. The note is, that it is not good to engage in
   any undertaking without prayer. In prayer you ask God's leave, and show
   your action is not a contest with him. The families that call not upon
   God's name must needs be cursed: in their actions they do, as it were,
   say they will be happy without God. We learn hence--(1.) That that
   argument against prayer is vain: God knows our requests already; and
   God's decrees are immutable, and cannot be altered by our prayers. So
   argued of old Maximus Tyrius, a heathen philosopher, and so many
   Libertines in our days. I answer--Prayer is not for God's information,
   but the creature's submission; we pray that we may have his leave. And
   again, God's decrees do not exclude the duty of creatures and the work
   of second causes: Ezek. xxxvi. 37, `I will yet for this be inquired
   after by the house of Israel;, so Jer. xxix. 11, 12, `I know the
   thoughts of peace that I have towards you, yet ye shall call upon me,
   and I will hear you., (2.) That no actions must be taken in hand but
   such as we can commend to God in prayer; such recreations as we are
   ashamed to ask a blessing upon must not be used; such enterprises we
   must not engage in as we dare not communicate to God in our
   supplications: Isa. xxix. 15, `Woe unto them that seek deep to hide
   their counsel from the Lord;, that is, design their enterprises, and
   never inquire after the will of God, or communicate their purpose to
   him in prayer.

   Ver. 3. Ye ask and receive not, because ye ask amiss, that ye may
   consume it upon your lusts.

   In this verse he anticipateth and preventeth an objection. They might
   say, We do ask, and go to God (suppose) by daily prayers. The apostle
   answereth, You ask indeed; but because of your vicious intention you
   cannot complain of not being heard; would you make God a servant to
   your lusts? For to convince them, he showeth what was the aim of their
   prayers the conveniences of a fleshly life: `Ye ask, that ye may
   consume it upon your lusts or pleasures, tais hedonais.

   There are several points notable in this verse; they may be reduced to
   these three:--

   1. That we pray amiss when our ends and aims are not right in prayer.

   2. That our ends and aims are wrong when we ask blessings for the use
   and encouragement of our lusts.

   3. That prayers so framed are usually successless; we miss when we ask
   amiss.

   Obs. 1. I begin with the first. That we pray amiss when our ends and
   aims are not right in prayer. The end is a main circumstance in every
   action, the purest offspring of the soul. Practices and affections may
   be overruled; this is the genuine, immediate birth and issue of the
   human spirit. We may instance in all sorts of actions; we know the
   quality of them, not by the matter, but the end. In indifferent things
   the property of the action is altered by a wrong end. To eat out of
   necessity is a duty we owe to nature; to eat out of wantonness is an
   effect of lust. So in all things instituted and commanded, the end
   determineth the action. Jehu's slaying of Ahab's children was not
   obedience, but murder, because done for his own ends. God required it,
   2 Kings x. 30; and yet God saith, Hosea i. 4, `I will avenge the blood
   of Jezreel upon the house of Jehu., God required it as a righteous
   satisfaction to justice. Jehu spilt it out of ambition; therefore so
   many persons slain, so many murders. So in these actions of worship,
   they are good or bad as their end is. Speaking to God may be prayer, if
   it come from zeal; it may be howling, if it come from lust, Hosea vii.
   14; then it is but a brutish cry, as beasts out of the rage of appetite
   howl for the prey, or things they stand in need of. For worship must
   never have an end beneath itself. We act preposterously, and not
   according to reason, when the means are more noble than the end. When
   we make self the end of prayer, it is not worship of God, but
   self-seeking. All our actions are to have a reference and ordination to
   God, much more the acts that are proper to the spiritual life; it is
   called a `living to God, Gal. ii. 19. That is the main difference
   between the carnal life and the spiritual; the one is a living to
   ourselves, the other is a living to God. Now especially acts of worship
   are to be unto God and for God, for there the soul setteth itself to
   glorify him; and the addresses being directly to him, must not be
   prostituted to a common use. Well, then, consider your ends in prayer,
   not the manner only, not the object only, but the end. It is not enough
   to look to the vehemency of the affections; many make that all their
   work, to raise themselves into some quickness and smartness of spirit,
   but do not consider their aim. It is true, it is good to come with full
   sails; `fervent prayer, is like an arrow drawn with full strength, but
   yet it must be godly prayer. A carnal spring may send forth high tides
   of affection; the motions of lust are usually very earnest and rapid.
   It is not enough to look to the fluency and serviceableness of
   invention; carnal affections and imagination joined together may engage
   the wit, and set it a-work; invention followeth affection. It is not
   enough to make God the object of the prayer, but the end also. Duty is
   expressed sometimes by `serving God, at other times by `seeking God;,
   serving noteth the object, seeking noteth the end; in serving we must
   seek, &c.

   Obs. 2. The next point is, that our ends and aims are wrong in prayer
   when we ask blessings for the use and encouragement of our lusts. Men
   sin with reference to the aim of prayer several ways: (1.) When the end
   is grossly carnal and sinful. Some seek God for their sins, and would
   engage the divine blessing upon a revengeful and carnal enterprise; as
   the thief kindled his torch that he might steal by at the lamps of the
   altar. Solomon saith, Prov. xxi. 27, the wicked offereth sacrifice
   `with an evil mind., Foolish creatures vainly imagine to entice heaven
   to their lure. Balaam buildeth altars out of a hope that God would
   curse his own people; and wicked men hope by fasts and prayers to draw
   God into their quarrel; others seek a blessing upon their theft and
   unjust practices. The whore had her vows and peace-offerings for the
   prosperity of her unclean trade, Prov. vii. 14. This was a thing which
   heathens condemned. Juvenal laughed at it in one of his satires. Plato
   forbiddeth it in his Alcibiades. Pliny detesteth it as a stupid
   impudence, to profane the religion of the temples by making it
   conscious to unclean requests. These impious stories of prayers
   commended to the Virgin Mary for a blessing upon thefts and adulteries,
   which yet they say were granted because of the devoutness of the
   supplicants in the psalter and rosary, are worthy all Christians,
   abomination. [303] (2.) When men privily seek to gratify their lusts,
   men look upon God tanquam aliquem magnum, as some great power that must
   serve their carnal turns; as he came to Christ, Luke xii. 13, `Master,
   speak to my brother to divide the inheritance., We would have somewhat
   from God to give to lust; health and long life, that we may live
   pleasantly; wealth, that we may `fare deliciously every day;, estates,
   that we raise up our name and family; victory and success, to excuse
   ourselves from glorifying God by suffering, or to wreak our malice upon
   the enemies; church deliverances, out of a spirit of wrath and revenge.
   As they were ready to `call for fire from heaven, not knowing of what
   spirit they were, Luke ix. 55. So some pray for the assistance and
   quickenings of the Spirit to set off their own praise and glory, and
   pervert the most holy things to common uses and secular advantages.
   Simon Magus would have gifts that he might be tis me'gas, a man of
   great repute in his place, Acts viii. 9. The divine grace, by a vile
   submission and diversion, is forced to serve our vainglory. (3.) When
   we pray for blessings with a selfish aim, and not with serious and
   actual designs of God's glory, as when a man prayeth for spiritual
   blessings with a mere respect to his own ease and comfort, as for
   pardon, heaven, grace, faith, repentance, only that he may escape
   wrath. This is but a carnal respect to our own good and welfare. God
   would have us mind our own comfort, but not only. God's glory is the
   pure spiritual aim. Then we seek these things with the same mind that
   God offereth them: Eph. i. 6, `He hath accepted us in the beloved, to
   the praise of his glorious grace., Your desires in asking are never
   regular but when they suit with God's ends in giving. God's glory is a
   better thing, and beyond our welfare and salvation. So in temporal
   cases. When men desire outward provisions merely that they may live the
   more comfortably, not serve God the more cheerfully. Agur measureth the
   conveniency and inconveniency of his outward estate, as it would more
   or less fit him for the service of God: Prov. xxx. 8, 9, `Not poverty,
   lest I deny thee; not riches, lest I forget thee., So in public cases
   of church deliverance, when we do not seek our own safety and welfare
   so much as God's glory: Ps. cxv. 1, `Not to us, not to us, &c.; that
   is, not for our merits, not for our revenge, our safety, but that mercy
   and truth may shine forth. [304]

   But you will say, May we not seek our own good and benefit?

   I answer--Not ultimately, not absolutely, but only with submission to
   God's will, and subordination to God's glory. The main end why we
   desire to be saved, to be sanctified, to be delivered out of any
   danger, must be that God may be honoured in these experiences, in
   comparison of which our own glory and welfare should be nothing: `Not
   to us, not to us, &c.

   But you will say, How shall we know that God's glory is the utmost aim?
   A deluded heart will pretend much.

   I answer--You may discern it: (1.) By the work of your own thoughts.
   The end is first in intention and last in execution, therefore the
   heart worketh upon it. Now, what runneth often in the thoughts? When
   you pray against enemies, do you please yourself with suppositions and
   surmises of revenge, or hopes of the vindication of God's name? So in
   prayers for strength and quickening, do not you entertain your spirit
   with whispers of vanity, dreams of applause, and the echoes and returns
   of your own praise? or enchant your minds with the sweet music of
   public acclamations? By these inward and secret thoughts the soul
   falleth out after carnal success and advantage. (2.) By the manner of
   praying--absolutely for God's glory, but in all other things with a
   sweet submission to God's will: John xii. 27, 28, `Save me from this
   hour; for this cause came I to this hour. Father, glorify thy name.,
   Christ is absolute in that request, and so receiveth an answer. It is
   enough to a gracious heart if God will glorify his own name. But now
   carnal aims make the spirit impetuous and impatient of check and
   denial. They are all for being saved from this hour. Rachel must have
   children or die. When the heart is set upon earthly success, or
   pleasure, or comfort, they cannot brook a denial. (3.) By the
   disposition of your hearts. When prayers are accomplished, when we do
   not ask for God's glory, we abuse mercies to revenge, luxury, excess.
   Lust is an earnest craver, but when it receiveth any comfort it
   consumeth it in ease and pleasure. We deceive ourselves with notions.
   The time of having mercies is the time of trial.

   But how shall I do to get my ends right in prayer?

   It is a necessary question; nothing maketh a man see the necessity of
   the divine help and concurrence to the word of prayer so much as this.
   To act for a holy end requireth the presence of the Spirit of grace;
   supernatural acts need supernatural strength. It is true in these
   inward productions `that which is of the flesh is flesh;, water cannot
   rise higher than its fountain; bare nature aimeth at its own welfare,
   ease, and preservation; therefore go to God; beg uprightness--it is his
   gift as well as other graces. The help that we have from the Spirit is
   to make requests kata` The'on, `according to the will of God;, or, as
   it is in the original, `according to God., Rom. viii. 27; that is, to
   put up godly requests for God's sake. Besides, there should be much
   mortification; that which lieth uppermost will be soonest expressed:
   `Out of the abundance of the heart the mouth speaketh., God's people
   are ready in holy requests, because their hearts are exercised in them:
   Ps. xlv. 1, `My heart inditeth a good matter, &c. Worldly cares,
   worldly sorrows, worldly desires, must have vent. Vessels give a sound
   according to the metal they are made of. Hypocrites will howl for
   carnal comforts. Beat away these carnal reflections when they rush into
   your minds: Abraham drove the fowls away, Gen. xv. When you feel the
   heart running out by a perverse aim, disclaim it the more solemnly:
   `Not to us, not to us, &c.

   Obs. 3. That prayers framed out of a carnal intention are usually
   successless. Prayers that want a good aim do also want a good issue.
   God's glory is the end of prayer and the beginning of hope, otherwise
   we can look for nothing. God never undertook to satisfy fleshly
   desires. He will own no other voice in prayer but that of his own
   Spirit: Rom. viii. 27, `He that searcheth the heart knoweth the mind of
   the Spirit., What is a fleshly groan? and what is a spiritual groan^? A
   carnal aim expressed is but a supplication with a confutation; it is
   the next way to be denied. Spiritual sighs and breathings are sooner
   heard than carnal roarings: they that cannot ask a mercy well, seldom
   use it well: in the enjoyment there is more temptation. Usually our
   hearts are more devout when we want a blessing than when we enjoy it;
   and therefore when our prayers are not directed to the glory of God,
   there is little hope that when we receive the talent we shall employ it
   to the Master's use. Besides all this, prayers made with a base aim put
   a great affront and dishonour upon God; you would make him a servant to
   his enemy: Isa. xliii. 24, `Ye made me to serve with your iniquities.,
   We would commit sin, and we would have God to bless us in it. It is
   much you should be servants of sin, but that you should make God
   administrum peccati, a fellow-servant, and yoke him with yourselves in
   the same servility, it is not to be endured. Well, then, it teacheth us
   what to do when our prayers are not granted; let us not charge God
   foolishly, but examine ourselves: Were not our requests carnal? suppose
   you prayed for quickening, and God left you to your own deadness, did
   not your heart fancy your own praise? If for safety, you would live in
   ease, in pleasure; if for an estate, you were pleasing yourself in the
   suppositions of greatness and esteem in the world. O brethren! as we
   mind success, let us not come to God with an evil mind; holy desires
   have a sure answer, Ps. cxlv. 19, and x. 17.

   Ver. 4. Ye adulterers and adulteresses, know ye not that the friend
   ship of the world is enmity with God? whosoever therefore will be a
   friend of the world, is an enemy of God.

   Because they were so overcome with worldly lusts that their very
   prayers and devotionary acts looked that way, he cometh to show the
   danger and heinousness of these lusts. The arguments of this verse are
   two--(1.) They will make you commit adultery; (2.) They will make you
   enemies to God.

   Ye adulterers and adulteresses.--This must be understood spirit ually,
   as appeareth by the following words and the drift of the context, which
   is to inveigh against those lusts and pleasures which inveigle the soul
   and withdraw it from God. Now these are spiritual adulterers whom the
   love of the world alienateth and estrangeth from the Lord. The metaphor
   is elsewhere used, Mat. xii. 39, and xvi. 4, `This evil and adulterous
   generation.,

   Know ye not.--He appealeth to their consciences; it is a rousing
   question. Worldly men do not sin out of ignorance so much as
   incogitancy; they do not consider.

   That the friendship of the world.--By e phili'a tou ki'smou he
   understandeth an emancipation of our affections to the pleasures,
   profits, and lusts of the world. Men study to please their friends, and
   they are friends of the world therefore that seek to gratify worldly
   men or worldly lusts, and court outward vanities rather than renounce
   them; a practice unsuitable to religion. You may use the world, but not
   seek the friendship of it. Those that would be dandled upon the world's
   knees, lose a friend of Christ. As to instance, in pleasing the men of
   the world, Gal. i. 10, `If I yet please men, I were not the servant of
   Christ., So for gratifying of worldly lusts; we may use the comforts of
   the world, but may not serve the lusts and pleasures of it: that is a
   description of the carnal state, Titus iii. 3.

   Is enmity with God.--When you begin to please the world you wage war
   against heaven, and bid open defiance to the Lord of hosts; the love of
   God and care of obedience is abated just so much as the world
   prevaileth in you. There is a like expression Rom. viii. 7, `The carnal
   mind is enmity against God;, averse and adverse. So doth the world not
   only withdraw the heart from God, but oppose him. A man can hardly
   serve two masters, though of the same judgment; but God and the world
   are opposite masters, they command contrary things: 1 John ii. 15, `If
   any man love the world, the love of the Father is not in him;, Mat. vi.
   24, `Ye cannot serve God and mammon., They that match covetousness with
   profession seek to reconcile two of the most unsuitable things in the
   world.

   Whosoever therefore.--General truths must be enforced by applicative
   inferences, and so they fall directly upon the soul: Job v. 27, `So it
   is, hear it, and know it for thy good.,

   Will be the friend of the world.--Boulethe 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, oi' boulo'menoi ploutein, `they that will be rich., In heavenly
   matters the deliberate choice and full purpose discovereth grace: Acts
   xi. 23, `That with purpose of heart they would cleave to the Lord.,
   Therefore Christians should look to their purpose and aim. What is it?
   What do you give your minds to? When a man setteth himself to grow
   rich, to lay up treasures upon earth, he is a worldly man; as when he
   giveth his heart and mind and whole man to do what God requireth,
   whatever cometh of it, he is a true servant of the Lord. To this
   purpose are those speeches of Solomon: Prov. xxiii. 4, `Labour not to
   be rich;, that is, do not give up thy heart and endeavours to find out
   and follow all ways to increase thy wealth and estate: so Prov. xxviii.
   20, `He that maketh haste to be rich, &c., hath set up that for his
   purpose. Now this purpose of the soul may be known, partly by a
   resolute carrying on the end without weighing the means and
   consequences; partly by the diligence and earnestness of the spirit.
   When the end is fixed, we are patient of all labour, but impatient of
   check and disappointment.

   Is the enemy of God.--Actively and passively; it maketh a man hate God,
   and to be hated by God. Duty will either make us weary of the world, or
   the world will make us weary of duty. The children of God have
   experience of the one, and hypocrites of the other.

   The points, besides those observed in the exposition, are these:--

   Obs. 1. That worldliness in Christians is spiritual adultery. It
   dissolveth the spiritual marriage between God and the soul; of all sins
   it is most unsuitable to the marriage-covenant, the covenant of grace,
   wherein God propoundeth himself to be `all-sufficient, Gen. xvii. 1. We
   have enough in God, but we desire to make up our happiness in the
   creatures; this is plain whoring: Ps. lxxiii. 27, `Thou hast destroyed
   all them that go a whoring from thee;, that is, those which sought that
   in the world which is only to be found in God. There are degrees in
   this whoredom. You know there may be adultery in affection when the
   body is not defiled; unclean glances are a degree of lust. The children
   of God may have some outrunning and straggling thoughts: when the devil
   is at their elbows, the world may be greatened in their esteem and
   imagination: `Happy is the people that is in such a case, Ps. cxliv.
   15; but they presently correct themselves, and return to the bosom of
   God; yea, rather, `happy is the people whose God is the Lord., In
   others there is a higher degree; they settle those affections upon the
   world which are only due and proper to God, as their care, delight,
   desire, fear, hope, which should be kept chaste and loyal to Jesus
   Christ; yet there is still some profession. As a woman that is not
   contented with one husband, and yet still retaineth the colour and
   pretence of the first marriage: this is in hypocrites, who divide their
   hearts between God and the world. There are others who plainly leave
   the Creator for the creature, and prefer the world before God, the
   profits and pleasures of it before communion with him in holy duties.
   To let the world share with God is an evil, but to prefer the world
   before God is an impiety. As a whorish wife preferreth every one before
   her own husband, so do the profane, who live as professed prostitutes:
   their love is wholly with drawn from God as a husband, and their
   obedience from him as a lord: they `love pleasures more than God, 2
   Tim. iii. 4. Well, then, check worldly inclinations; when 3 r our
   hearts are too passionately drawn forth to present comforts and
   contentments, or when your thoughts are raised into too great
   admiration of them, or when worldly ease and pleasure hindereth and
   withdraweth you from duty, or are apt to prefer carnal satisfaction
   before communion with God, remember at such time this is adultery. You
   are not your own, but given up to God: 1 Cor. vi. 15, `Know ye not that
   your bodies are members of Christ? And shall I take the members of
   Christ, and make them the members of an harlot? God forbid., This love
   is Christ's; these admiring thoughts, these pains, time, care,
   earnestness, they are all Christ's; and shall I give that which is
   Christ's to the world? God hath fenced us against outward adultery by
   fear and shame: some countries punish it with whipping, others with
   death. There is baseness and danger also in spiritual adultery. There
   is baseness; affections are impure, so far as they are let out upon
   other things rather than God: shall I be an adulterer or an adulteress
   to God? How will this expose me to the scorn of men and angels? At the
   last day they will come pointing, as in Ps. lii. 7, `This is the man
   that made not God his strength, but trusted in the abundance of his
   riches!, This is a Gadarene, that loved his swine more than Christ,
   that preferred a game at cards before communion with God, a cup, a
   drunken meeting, before the house of God, &c. Spiritual harlots will
   not be able to look good men and angels in the face. There is danger in
   it too; God is a jealous God. Whoring under the law was punished with
   death: `Every one that goeth a-whoring from thee wilt thou destroy.,
   There is nothing provoketh the Lord so much as this, that base things
   should be preferred before him.

   Obs. 2. From that and adulteresses. The Syriac translation hath not
   this word; the vulgar hath only adulteri, yet the Greek copies have it.
   It is not usual in scriptures to speak to women; the speeches of the
   apostles in their epistles are usually directed to men, therefore it is
   the more notable. The note is, that women have special need to take
   heed of worldly pleasures and lusts: `You adulterers and adulteresses.,
   Whore is a name of reproach; you cannot endure it. Ah! be not whores
   spiritually, doting too much upon outward pleasure and pomp. You are
   loyal to your earthly husbands; ah! be so to Jesus Christ. Men's hearts
   are more usually distracted with worldly cares, but yours are apt to be
   besotted with worldly pleasures; we usually call it softness and
   effeminacy. The apostle speaks of some women that `wax wanton against
   Christ, 1 Tim. v. 11; that is, when they begin to renounce the inward
   mortification of fleshly lusts. Remember you have a heavenly husband;
   let not soft delicacy so corrupt your minds as to make you forget your
   duty to him: you have a great many snares--your tenderness, others,
   examples, &c.

   Obs. 3. That to seek the friendship of the world is the ready way to be
   God's enemy. God and the world are contrary; he is all good, and the
   world lieth in wickedness; and they command contrary things. The world
   saith, Slack no opportunity of gain and pleasure; if you will be so
   peevish as to stand nicely upon conscience, you will do nothing but
   draw trouble upon yourselves. Now, God saith, Deny yourselves, take up
   your cross, renounce the world, &c. The world saith, `Wilt thou take
   thy bread, and thy water, and thy flesh, and give it unto men whom thou
   knowest not whence they be?, 1 Sam. xxv. 11. But God saith, `Sell that
   ye have, and give alms, provide bags that waste not, &c. It were easy
   to instance in several such contrarieties. We find by experience that
   so far as we mingle with the world, so far are our hearts deadened and
   estranged from God; and by the encroachment of worldly delights and
   vanities upon the spirit, the love of God decayeth. It is a vain
   conceit to think we can serve God and our lusts too. The world and
   grace are incompatible; they may be together sometimes, as a rusty dial
   may be right by chance. But you will be put to trial; and when God and
   the world come in competition, you may see whose friendship you do
   desire. When a worldly man must do the one or the other, you shall see
   where his heart is; he will rather offend God than lose riches,
   pleasures, or preferment: he is loath to be bound up by the curt
   allowance of conscience and religion; and though he would gild all with
   a pretence of respect to God, yet carnal reasons oversway, and he
   taketh the world's part against God. Well, now, you see the enmity
   between God and the world. (1.) Think of it seriously, when you are
   about to mingle with earthly comforts and delights, and can neglect God
   for a little carnal conveniency and satisfaction; this is to be an
   enemy to God; and can I make good my part against him? He is almighty,
   and can crush you. What are our feeble hands to the grasp of
   omnipotency? See Ezek. xxii. 14. And he is a terrible enemy `when he
   whetteth his glittering sword, Deut. xxxii. 41. Nay, if none of all
   this were to be feared, the very estrangement from God is punishment
   enough to itself. Shall I renounce the love and favour of God, and all
   commerce and communion between him and me, for a little temporal
   delight and pleasure? God forbid. (2.) Learn how odious worldliness is;
   it is direct enmity to God, because it is carried on under sly
   pretences; of all sins this seemeth most plausible. Usually we stroke
   it with a gentle censure, and say, He is a good man, but a little
   covetous and worldly, &c. That is enough to entitle him God's enemy.
   The world reckoneth sins, not by the inward contrariety to God, but by
   the outward excesses and acts of filthiness; and therefore, because
   covetous persons do not break out into acts foul and shameful, they
   have much of the honour and respect of the world: Ps. xlix. 13, `Their
   way is folly, yet their posterity approve their sayings;, that is,
   praise and esteem such a kind of life. Sensual persons are like beasts,
   and therefore the object of common scorn; but worldliness suiteth more
   with carnal reason, and is a sin more human and rational: Ps. x. 3,
   `They bless the covetous, whom the Lord abhorreth., The Lord abhorreth
   them, but men bless them; for they do not measure sins so much by the
   inward enmity, as by the outward excess. God's hatred ariseth from his
   own purity, but man's from the external inconveniences of disgrace and
   loss.

   Ver. 5. Do ye think the scripture saith in vain. The spirit that
   dwelleth in us lusteth to envy?

   This scripture hath been much vexed with the several expositions of
   those that have dealt in it, because it doth not easily appear of what
   scripture or of what spirit the apostle speaketh. Two opinions are most
   worthy of regard. Some interpret it of the Spirit of God, others of the
   corrupt spirit of man. Those that refer it to the Spirit of God read it
   with a double interrogation, thus: `Doth the scripture speak in vain?
   doth the Spirit that dwelleth in us lust to envy?, And they interpret
   it thus: Do the scriptures speak in vain to this drift and purpose to
   which I have spoken to you? meaning the sentences last spoken, which
   are everywhere scattered throughout the word: `Doth the Spirit that is
   in us lust to envy?, that is, the Spirit of God, doth it lust in such a
   carnal manner? Their reasons are three:--(1.) Because the sentence
   supposed to be in the latter part of the text is nowhere found in
   scripture, and therefore some are forced to fly to the shift of some
   ancient book of piety now lost. (2.) The next is, because of that
   phrase, `The Spirit which dwelleth in us, which is most properly and
   most usually applied to the Spirit of God, who is given to us that he
   may dwell in us; but is not so proper to our corruption, which usually
   is not called `a spirit, or, at least, not `a spirit dwelling in us.,
   (3.) The third is taken from the first clause of the next verse, `But
   he giveth more grace;, which he being a relative, must have an
   antecedent, and that is the Spirit of God here intended. These are the
   arguments.

   The other opinion, that referreth it to the wicked spirit of man,
   expoundeth the place thus: `Doth the scripture say in vain?, that is,
   it is not for nothing that the scripture saith: what doth it say? That
   `the spirit dwelling in us;, that is, our corrupt nature. Some say
   Satan--more probably the former--`lusteth to envy?, that is, is
   mightily carried forth that way. To this opinion I do incline, and my
   reason is, the easiness and commodiousness of the sense. The other is
   more harsh and intricate: as also the suitableness of it with the scope
   of the apostle, which is to prove that carnal lusts are natural to us,
   and do not become him that would be a friend of God; those that are
   wholly carried to evil cannot be his friends. And so both text and
   context runneth smoothly.

   But how shall we answer the contrary arguments?

   I answer thus--(1.) The first is, that this saying, `The spirit that
   dwelleth in us lusteth to envy, is nowhere found in scripture. To which
   I reply, that the sense of it is found in scripture, though not the to`
   reton, the express words; and when scripture is quoted generally, the
   sense is sufficient. The apostle, writing to Jews who were versed in
   scripture, quoteth it generally, and at large. As also doth Peter in
   many places, and so Paul: 1 Cor. xiv. 21, `In the law it is written,
   With men of other tongues and other lips will I speak unto this
   people., So ver. 34, `Women are to be under obedience, as also saith
   the law., Now these words are nowhere in terminis, but are the drift of
   many scriptures. So Eph. v. 14, `Wherefore he saith, Awake thou that
   sleepest, &c., where there is a general citation. So here it is the
   drift of many scriptures to speak of the corrupt nature of man, and a
   wicked spirit dwelling in us; though I conceive there is a special
   allusion to one place, as there is in all those other citations
   mentioned; and the place alluded to here is Gen. viii. 21, `The
   imagination of man's heart is evil, only evil, and that continually.,
   And though there be no mention of envy, yet with good reason the
   apostle might apply a general place to his particular purpose. (2.) The
   second argument is taken from the property of the phrases, spirit, and
   kesen, dwelleth, or hath taken up his habitation in us; but this may be
   very fitly applied to that natural and corrupt spirit which now we
   have. I have observed, that it is usual in the scripture to call the
   bent and strong propension of the soul, either to good or evil, spirit;
   as `we have not received the spirit of the world, 1 Cor. ii. 12. And
   the phrase of dwelling in us is used by the apostle, and applied to
   sin, Rom. vii. 17. Neither is there any emphasis in the word to cause
   it to be peculiar to the gift of the Holy Ghost; for it only noteth
   promiscuously any intimate abode. (3.) The third argument is taken from
   the beginning of the next verse. I answer--If you render it but `it
   giveth more grace, it is referred to the scriptures; if `he giveth more
   grace, it is referred to God, mentioned in ver. 4. But we shall examine
   that passage when we come to ver. 6.

   The points are these:--

   Obs. 1. Though sin be natural to us, it is not therefore the less evil.
   It is the apostle's argument against envy and lust, `The spirit that is
   in us lusteth to it., Poison by nature is more than poison by accident.
   We pity that which is poisoned, we hate that which is poisonous; as we
   pity a dog that is poisoned by chance, but hate a toad that is
   poisonous by nature. We use it as an excuse. We are sinners, and so are
   all by nature. Ah! this is the greatest aggravation. So David, Ps. li.
   5, `In sin was I born, and conceived in iniquity, Lord, I have
   committed adultery, and I have an adulterous heart and nature! We
   should set against those sins with the more care, and be humbled for
   them with the more grief, that are natural to us.

   Obs. 2. From that doth the scripture say in vain? Yet it is nowhere in
   the same terms and words. The scripture saith that which may be
   inferred from the scope of it and by just consequence. Immediate
   inferences are as valid as express words. Christ proveth the
   resurrection not by direct testimony, but by argument, Mat. xxii. 32.
   What the scripture doth import, therefore, by good consequence, should
   be received as if it were expressed.

   Obs. 3. Carnal persons make the scriptures speak in vain as to them: 2
   Cor. vi. 1, `We beseech you, receive not the grace of God in vain;,
   that is, the offers of the gospel. When the word of God hath not an
   answerable effect, it is to us a vain and dead letter. Oh! do not let
   the scriptures, by way of comfort, counsel, or reproof, speak in vain
   to you. When you meet with any moving passage, ask within yourselves,
   Wherefore was this spoken in the word of God? was it spoken in vain? or
   shall I make it so? &c.

   Obs. 4. From that the spirit that dwelleth in us. Some understand it of
   Satan, as we hinted, `who worketh in the children of disobedience, Eph.
   ii. 2, but more properly of our own spirit, the bent of our carnal
   hearts. Naturally we have all a wicked spirit that dwelleth in us. We
   commit sin, as heavy bodies move downward, not from an impression
   without, but from our own spirit and nature. Oh! be the more earnest to
   partake of the divine nature, and be more watchful over yourselves.
   Your own spirit is the cause of sin; inward concupiscence is the worst
   enemy, James i. 14.

   Obs. 5. From that pro`s phtho'non epipothei, lusteth to envy, or
   desireth towards envy. A carnal spirit is strongly carried out in the
   ways of sin; it desireth after it. Suspect such desires as are too
   vehement; pantings after earthly matters come from lust.

   Obs. 6. From that to envy. Natural corruption doth most of all bewray
   itself by envy. We have it as soon as we come into the world, and it is
   a hard matter to leave it ere we go out of it again; children suck it
   in with their milk. [305] The devil first envied us the favour of God,
   and ever since we have envied one another. The children of God are
   often surprised. So Joshua, Num. xi. 29. So Peter envied John, as
   excelling him in the love of Christ, John xxi. 20, 21. It is a sin that
   breaketh both tables at once; it beginneth in discontent with God, and
   endeth in injury to man; it is the root of hatred against godliness.
   They that are at the bottom of the hill fret at those that are at the
   top, and men malign what they will not imitate. Wicked men would have
   all upon the same level. Abel's sacrifice was better than Cain's, and
   therefore Cain murdered him. Man would have his own weaknesses lie hid
   under the common defects; or else out of self-love, like the sun, he
   would shine alone; and thence come outrages in the world: Prov. xxvii.
   4, `Wrath is cruel, and anger outrageous; but who is able to stand
   before envy?, The heat of anger is soon spent, but envy is a settled,
   crooked malice, that doth but watch advantage to destroy.

   Ver. 6. But he giveth more grace: wherefore he saith, God resisteth the
   proud, but giveth grace to the humble.

   But he giveth more grace.--Some read it giveth, applying it to the
   scripture. It giveth grace, because it offereth it, and is a means in
   God's hand of working it. But I rather suppose it is to be applied to
   God, for it is spoken in opposition to `the spirit in us that lusteth
   to envy;, and so suiteth with the scope of the context, which is to
   show, that a wordly spirit is contrary to God. This clause, as thus
   applied, hath been severally expounded; but because the difference is
   mostly in the formality of expression, and the senses be all pious and
   subordinate one to another, it will not be amiss to improve them into
   so many several observations.

   Obs. 1. You may refer it to the context thus: `Our spirit lusteth to
   envy; but he giveth more grace;, that is, we are envious, and God is
   bountiful. It is usual in scripture to oppose God's liberality to our
   envy, his good hand to our evil eye, Mat. xx. 15. Damascene calleth God
   a'phthonos, 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. [306] We would have all
   blessings within our line and pale; we malign the good of others, but
   God delighteth. in it. This may make envy odious to us; we all affect
   to be like God. Our first parents greedily swallowed that bait, `Ye
   shall be as gods., We would be so in a cursed self-sufficiency, why are
   we not so in a holy conformity? To set on this thought, consider--(1.)
   God hath no need to dispense his blessings; we stand in need of one
   another, the highest monarch of the meanest subject. God was happy
   enough within himself before there was any creature: Acts xvii. 25. `He
   needed nothing., The Trinity was not solitary; the persons solaced
   themselves in one another before there was hill or mountain, Prov.
   viii. 30. Now, for us to desire all good things inclosed, whose
   happiness is dependent, and consisteth in a mutual communication, it
   must be exceeding vile. (2.) It is not only an unlikeness to God, but
   an injury to him; we would have him less good, and so do not only
   accuse the wisdom of his dispensations, but would straiten the goodness
   of his nature. Certainly, then, there is little of the Spirit of God
   where there is such an envious spirit. Grace standeth in a conformity
   to God, and therefore it is expressed by a `participation of the divine
   nature, 2 Peter i. 4. Grace is nothing else but an introduction of the
   virtues of God into the soul. Now, God delighteth in `giving more
   grace;, and therefore such as are not communicative and diffusive of
   their good to others, or are all for an inclosure of blessings, or
   cannot rejoice in the parts, services, or excellencies of others, have
   nothing at all, or very little, of the nature of God in them.

   Obs. 2. Another consideration of this clause is this: Our spirit is
   strongly carried to envy, but God giveth more grace; that is, there is
   enough in him to check sins that are most impetuous and raging. There
   is enough in God to help the creature in its sorest conflicts. See Mat.
   xix. 26, `It is impossible for a rich man to enter into the kingdom of
   God; but with God all things are possible., Usually we measure
   infiniteness by our last, and bring down divine attributes to the rate
   of creatures, judging of God by our own scant ling; as if what is
   impossible to our endeavours were so also to the divine grace: Zech.
   viii. 6, `Because it is marvellous in the eyes of the remnant of this
   people, should it also be marvellous in my eyes? saith the Lord of
   hosts., There is more in God than there can be in nature, and Satan is
   not so able to destroy as Christ is to save. Well, then, when lusts are
   strong, think of a strong God, a mighty Christ, upon whom help is laid.
   You cannot cure your spirits of envy, pride, self-confidence, or
   vainglory; but God `giveth more grace., Sense of weakness should not be
   a discouragement, but an advantage. So it was to Paul; when he was weak
   in himself, he was always most strong in Christ, 2 Cor. xii. 9, 10.
   Usually we vex ourselves with idle complaints: `This is a hard saying,
   John vi. These are austerities which nature can never endure,
   corruptions which we shall never overcome; and so are discouraged and
   draw back. Oh! consider, though nature be not only envious, but doth
   epipothein pro`s phtho'non, `lust to envy, yet `he giveth more grace.,
   If there were a will, you would not want power; the chiefest thing that
   God requireth of the creature is choice and will: Isa. i. 19, `If ye be
   willing and obedient, &c. All God's aim is to bring, you upon your
   knees, and to take power out of the hands of his mercy.

   Obs. 3. Another consideration is this: Though we are wicked and sinful,
   God will make his grace abound the more; our spirit lusteth to envy,
   and he giveth the more grace. Observe, God taketh occasion many times
   to discover the more grace by our sinfulness. So Rom. v. 20, `Where sin
   abounded, grace did much more abound., What a wise God do we serve,
   that can make our sins abound to his glory! And what a good God, that
   will take occasion from our wickedness to show the more grace! It is
   some kind of claim, `Lord, I am a dog, Mat. xv. 27; and if Christ died
   for sinners, I am sure I can plead that `I am chief, of that number, 1
   Tim. i. 15. If you have no other plea, offer yourselves this way to
   God, and take hold of the dark side of the promises.

   Obs. 4. Another consideration of this place may be this: Naturally it
   is thus with us, but he giveth more grace; when you are renewed and
   converted to the faith of Christ, you have another manner of spirit;
   you are not carried by the old envious spirit that dwelleth in you, but
   by a more gracious spirit which God hath given you. Observe, the old
   spirit and the new spirit are quite different. You will be otherwise by
   grace than what you were by nature. Conversion is discovered by a
   change. Oh! what a sad thing it is when Christians are what they ever
   were! You should have more grace; your word should be, ego non sum
   ego--I am not I now; or nunc oblita mihi--these were my old courses;
   or, as the apostle, 1 Peter iv. 3, `The time past may suffice to have
   walked in the lusts of the flesh, &c.

   Obs. 5. But `he giveth more grace;, that is, more for better, as often
   in the scriptures. If you would seek God in a humble manner, you would
   be acquainted with richer matters; you would not so envy and contend
   with one another about outward enjoyments. That which the world giveth
   is not comparable to what God giveth; his is more grace. So John xiv.
   27, `Not as the world giveth give I unto you., Blessings more
   excellent! Here we cumber ourselves with much serving, but God giveth
   more grace. Faith will show us greater things than these. The main
   reason why men dote upon the world is because they are not acquainted
   with a higher glory. Men ate acorns till they were acquainted with the
   use of corn; a candle is much ere the sun ariseth. We have not a right
   apprehension of grace till we can see it yieldeth us more than the
   world can yield us. Creatures give us a temporary refreshing; the world
   serveth its season; but grace a full and everlasting joy.

   Wherefore he saith.--How cometh in this sentence? I answer--He applieth
   it to his drift, which is to take them off from carnal pursuits, and to
   press them to humble addresses to God; and therefore they do ill who
   leave it out. As Erasmus, who thinketh it only noted at first in the
   margin, and put into the text by some scribe. But to the points.

   Obs. 1. God doth not only offer grace, but discover the way how we may
   partake of it. Therefore `he saith, in scripture, or defineth the way
   how we may apply ourselves to him. God is hearty and in good earnest in
   the offers of grace; he not only offereth, but teacheth, nay, draweth,
   John vi. 44, 45. Thus Christ discovereth the riches of his grace: `All
   things are given me of my Father, Mat. xi. 27; then offereth them,
   `Come to me, &c., ver. 28, then showeth the way, `Learn of me, &c.,
   ver. 29. Usually the soul sticketh at this. There is enough in Christ,
   but how shall I do to obtain it? God will teach you, draw you; he is as
   willing to give faith as to give salvation.

   Obs. 2. Again, from that wherefore he saith. Those that would have
   grace must take the right way to obtain it. Not only consider what God
   giveth, but what be saith. God, that hath decreed the end, hath decreed
   the means. That is the reason why we have not only promises in
   scripture, but directions; it checketh those that would have the
   blessing, but would not use the means. Most content themselves with
   lazy wishes; vellent, sed nolunt, they would have grace, but lie upon
   the bed of ease, and expect to be rapt to heaven in a fiery chariot, or
   that grace should drop to them out of the clouds. God, that saith he
   will give grace, saith something else--that you must be humble to
   receive it.

   Obs. 3. Again, from the apostle's wherefore. It is an excellent art to
   rank scriptures in their order, and to know wherefore everything is
   spoken in the word, that we may suit absolute promises with
   conditional, and put every truth in its proper place, according to that
   analogy and proportion that they bear one to another; as James linketh
   the general offers of grace with another promise, `He giveth grace to
   the humble., It is good to know truth in its frame. There is a
   compages, or sweet frame, in which all truths are joined by natural
   couples and connections; as the curtains of the tabernacle were looped
   to one another. Indistinct apprehensions do but dispose to error or
   looseness. Truths awe most when we are sensible of that cognation or
   kin by which they respect and touch one another: `Mary pondered these
   sayings in her heart, Luke ii. 19; the word is sullabousa, [307]
   compared them one with another. A hint here and a hint there maketh men
   loose and careless; as when absolute promises are not considered in the
   analogy of faith. Absolute promises may be our first encouragement, but
   conditional promises must be our direction; they are a plank cast out
   to save a sinking soul, but these show us the way how to get into the
   ark. Well, then, be not contented with sermon hints till you have
   gotten a pattern of sound words, and can discern the intent of God in
   the several passages of scripture, that you may rank them in their
   order; as the apostle here showeth the reason why God saith `he giveth
   grace to the humble.,

   He saith.--Where doth God say so? Some difference there is about
   referring this place to the right scripture from whence it is taken.
   Some conceive it was a holy proverb or known sentence among the Jews.
   But this cannot be. The phrase, he saith, seemeth to allude to some
   passage of scripture. Some refer it to Ps. xviii. 27, `Thou wilt save
   the afflicted people, and bring down the high looks:, but that is wide;
   for humility here doth not imply a low, vile, and abject condition, but
   a grace and disposition of the mind; and that place cited speaketh only
   of saving the afflicted people of God. Many refer it to other general
   places; but most probably it hath respect to Prov. iii. 34, where it is
   said, `Surely he scorneth the scorners, and giveth grace unto the
   lowly., The only doubt is how that `he scorneth the scorners, is here
   rendered `he resisteth the proud., I answer It is done upon good
   grounds: partly because scorning and contempt of others is an immediate
   effect of pride; and partly because it is so rendered by the
   Septuagint, antita'ttetai tois uperepha'nois. And the apostles in their
   citations usually brought the words of that translation, because it was
   much in use both among Jews and other nations. Some suppose James
   alludeth to Peter, 1 Peter v. 5-8, for this is but an epitome of that
   place, and written after it, and so he may assert the divine authority
   of that epistle. But I rather rest in the former opinion.

   God resisteth the proud, antitattetai, 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; [308] they ruin others to advance
   themselves, and God ruineth them: God still counteracteth the proud.

   The proud.--In the Proverbs it is the scorners. Scorning is a great
   sign of pride: disdain of others cometh from overvaluing ourselves. God
   hath made every man an object of respect or pity; it is pride that
   maketh them objects of contempt, and in them their maker, Prov. xvii.
   5. It is a description of wicked men to `sit in the seat of scorners,
   Ps. i. 1. It is a sin so hateful to God, that he taketh notice of
   disdainful gestures; `Putting forth of the finger, in a scoff, Isa.
   lviii. 9.

   But giveth grace.--It is meant spiritually, of such help and grace
   whereby they may overcome their carnal desires; carnal lusts cannot be
   overcome but by the assistance of grace.

   To the humble.--It is not taken for a vile and abject condition, but
   for the disposition of the soul; and yet not for a moral humility, but
   for a holy brokenness and contrition; as by proud, in a spiritual
   sense, are meant stiff-necked and unhumbled sinners.

   The main observations out of this latter clause, besides those hinted
   in the explication, are these:--

   Obs. 1. That of all sins God setteth himself to punish the sin of
   pride, antitattetai. He abhorreth other sinners, but against the proud
   he professeth open defiance and hostility. One asked a philosopher what
   God was a-doing? He answered, Totam ipsius occupationem esse in
   elevatione humilium, et superborum dejectione--that his whole work was
   to lift up the humble and cast down the proud. It is the very business
   of providence; the Bible is full of examples. This was the sin that
   turned angels into devils; they would be above all, and under none, and
   therefore God tumbled them down to hell. Noluit Deus pati
   cohabitationem superbiae, as one saith, God could not endure to have
   pride so near him. Then it wrecked all mankind when it crept out of
   heaven into paradise. You may trace the story of it all down along by
   the ruins and falls of those that entertained it. The time would fail
   me to speak of all. Pharaoh, and Herod, and Haman, and Nebuchadnezzar,
   are sad instances, and do loudly proclaim that all the world cannot
   keep him up that doth not keep down his own spirit. Herod did but
   endure the flatteries of others; he had on a suit of cloth of silver,
   [309] and the sunbeams beating upon it, then the people cried, `The
   voice of God, and not of man, because the angels were wont to appear in
   shining garments; now, because he rebuked them not, he was eaten up of
   lice: see Acts xii. Nay, I observe God hath punished it in his own
   people; there are sore instances of his displeasure against their
   pride. `Uzziah's heart was lifted up, 2 Chron. xxvi. 16, and then
   smitten of leprosy, and so died, apo` lupes kai` athumi'as, out of
   grief and sorrow, as Josephus saith. David's numbering the people, and
   glorying in his own greatness, cost the lives of seventy thousand. So
   Hezekiah, 2 Chron. xxix. 8, `Wrath was upon him, and all Judah and
   Jerusalem., These judgments on pride are sure and resolved. A man's
   pride will surely bring him low, Prov. xxix. 23. If they do not visibly
   light upon the first person, they overtake the posterity: Prov. xv. 25,
   `The house of the proud shall be destroyed., All their aim is to
   advance their house and family, but within two or three ages they are
   utterly wasted and ruined. And I observe that judgments on pride are
   very shameful, that God may pour the more contempt upon them: `After
   pride cometh shame, Prov. xi. 2; not only ruin, but shame. Herod in his
   royalty eaten up with lice. Pharaoh is not assaulted with armies, but
   with gnats and flies. Miriam smitten with leprosy, a nasty and shameful
   disease. Goliath, the swelling giant, falleth by the cast of a stone
   out of the sling of a ruddy youth.

   What should be the reason of all this, that God should so expressly set
   himself against pride? I answer--Because of all sins he hateth this
   sin, Prov. xvi. 5. Other sins are more hateful to man, because they
   bring disgrace, and have more of baseness and turpitude in them;
   whereas pride seemeth to have a kind of bravery in it; but now the Lord
   hateth it because it is a sin that sets itself most against him. Other
   sins are against God's laws, this is against his being and sovereignty.
   Pride doth not only withdraw the heart from God, but lift it up against
   God. It is a direct contention who shall be acknowledged the author of
   blessing and excellency: `They set their heart up as the heart of God,
   Ezek. xxviii. 6. Babylon speaketh in the name and style of God, `I am,
   and there is none beside me., So Nineveh, Zeph. ii. 15. And as it
   riseth against his being, so against his providence. Pride setteth up
   an anti-providence; it entertaineth crosses with anger, and blessings
   with disdain, and citeth God before the tribunal of its own will. So
   also it is the greatest enemy to God's law; there is pride in every
   sin. Sinning is interpretative confronting of God and `despising the
   commandment, 2 Sam. xii. 9. The will of the creature is set up against
   the Creator. But the sin of pride is much more against the law of God;
   it is a touchy sin, and cannot endure the word that reproveth it. Other
   sins disturb reason, this humoureth it. Drunkenness is more patient of
   reproof, conscience consenting to the checks of the word; but pride
   first blindeth the mind, and then armeth the affections; it layeth the
   judgment asleep, and then awakeneth anger. Besides, pride is the cause
   of all other sins. Covetousness is the root of evil, and pride is the
   soul of it. Covetousness is but pride's purveyor. We pursue carnal
   enjoyments that we may puff up ourselves in the possession of them; and
   usually that which is pursued in lust is enjoyed in pride. It is but
   the complacency of the soul in an earthly excellency: Hab. ii. 5, `He
   is a proud man, and therefore `enlargeth his desire as hell.,

   Use 1. The use of all is, first, to caution us against pride. There are
   two sorts of pride, one in the mind, and the other in the
   affections--self-conceit and an aspiring after worldly greatness; both
   are natural to us, especially the former. (1.) We are marvellous apt to
   be puffed up with a conceit of our own excellency, be it in riches,
   beauty, parts, or grace; the apostle, 1 John ii. 16, calleth it `pride
   of life, because it spreadeth throughout all the employments and
   comforts of life. Other lusts are limited, either by their end, as
   `lusts of the flesh, to content the body; or by their instrument, as
   `lusts of the eyes;, but pride is of a universal and unlimited
   influence. It is `pride of life;, the whole life is but sphere enough
   for pride. Those that have nothing excellent cannot excuse themselves
   from fearing it. We many times find that men that have nothing to be
   proud of are most conceited: bloaty spirits are soon puffed up, like
   bladders filled with wind. We see it in our natures: man was never more
   proud than since he was wretched and miserable. Pride came in by the
   fall, and that which should take down the spirit hath raised it. But
   much more have they that excel cause to suspect themselves; as rich
   men: 1 Tim. vi; 17, `Charge them that are rich in this world that they
   be not high-minded., It is hard to carry a full cup without spilling,
   and not to lift up ourselves when we are raised up by God. Persons that
   grow up into an estate out of nothing are most apt to be proud; partly
   be cause not able to digest a sudden change; such happiness is a
   strange thing to them, and therefore soon oversetteth the spirit;
   partly because they look upon themselves as the makers of their own
   fortunes: `Is not this great Babel which I have built?, Other men's
   estates descend upon them, but there is some concurrence of their
   industry, and so they are more apt to `sacrifice to their drag, for the
   fatness of their portion, Hab. i. 16. When you are thus apt to pride
   yourselves in your present greatness, and entertain your souls with
   such whispers of vanity, remember this is a sure prognostic of a sudden
   fall. And as rich men are liable to this evil, so men of parts. Parts,
   especially if exercised with public applause, are like a strong liquor,
   it maketh men giddy and drunk with pride. It is hard to go steady when
   a consciousness of parts within, and public acclamations without, like
   violent winds, fill the sail. Knowledge of itself is apt `to puff up, 1
   Cor. viii. 2, especially when publicly discovered; therefore the
   apostle saith that young preachers are prone to `fall into the
   condemnation of the devil, 1 Tim. iii. 6. Oh! consider God's judgments
   upon pride in parts. Staupicius was proud of his memory, [310] and God
   smote it. We find nothing causeth madness so much as pride.
   Nebuchadnezzar lost his reason and turned beast when he grew proud.
   Many young men that were proud of their gifts have, by the just
   judgment of God, lost all the quickness and smartness of them, and
   quenched their vigour in fleshy and carnal delights. Remember, whatever
   we have was given of grace; and if we grow proud of it, it will soon be
   taken away by justice. Nay, not only men of parts, but of much grace
   and mortification, may be surprised with pride; it once crept into
   heaven, then into paradise; the best heart can have no security.
   Christians are not so much in danger of intemperance and sensual lusts
   as pride; it groweth by the decrease of other sins; and therefore pride
   is put last, 1 John ii. 16, as being Satan's last engine. They that are
   set upon the pinnacles of the temple are in danger to be thrown down
   this way. Paul was apt to grow proud of his revelations, 2 Cor. xii. 7.
   In heaven only we are most high and most humble. A worm may breed in
   manna; strong comforts, raised affections, and strange elevations, may
   much puff up, and by gracious enjoyments we sometimes grow proud,
   secure, self-sufficient, and disdainful of others, Rom. xiv. 10; but
   this will cost you a shrewd decay. (2.) For the other part of pride,
   aspiring after worldly greatness; by such fond pursuits you do but
   engage God to oppose you. Many men mistake ambition, and think that
   desire of great place is only unlawful when it is sought by unlawful
   means; but to affect greatness is contrary to the rules of the gospel.
   We should refer our advancement to the sweet invitation of providence,
   and stay till the master of the feast bids us sit higher. In our
   private choice we should be contented with a tolerable supply of
   necessaries: `Whosoever exalteth himself, &c., Luke xiv. 8, 9; not
   whosoever is exalted. In the Olympic games the wrestler did never put
   on his own crown and garland: Heb. v. 5, `Christ glorified not himself
   as high priest, but was called of God as Aaron., When we do not stay
   for the call of providence, it is but an untimely desire of promotion,
   which either God crosseth, or else it proveth a curse and snare to us.

   Use 2. The next use is, that we should not envy a proud person, no more
   than we would a man upon the gallows; they are but lifted up that they
   may be cast down for ever. We are apt to pity the drunkard, but envy
   the proud: [311] it is Chrysostom's observation. You had need pity them
   too, for they are near a fall: Prov. xvi. 19, `Better be of a meek
   spirit with the lowly than to divide the spoil with the proud;, that
   is, better be of the depressed party than to cry up a confederacy with
   those that grow proud upon their successes.

   Use 3. Observe the instances of God's displeasure against pride upon
   yourselves, or those that are near you. Paul took notice of that thorn
   that was in his flesh, `Lest, saith he, `I should be exalted above
   measure, 2 Cor. xii. 7. So you may often say, This was an affliction to
   correct and abate my pride, a prick at the bladder of my flatuous and
   windy spirit. So on others related to you; near experiences do more
   work upon us, and leave the greater impressions of awe: See Dan. v. 22,
   `And thou, O Belshazzar, hast not humbled thine heart, though thou
   knewest all this., God taketh it ill when we do not improve the marks
   of vengeance upon our nearest friends: we see others how their gifts
   are blasted for pride; children taken away for pride, estates wasted
   for pride, and we do not lay it to heart.

   Obs. 2. God's grace is given to the humble. We lay up the richest wine
   in the lowest cellars; so doth God the choicest mercies in humble and
   lowly hearts. Christ did most for those that were most humble; as for
   the centurion, `I am not worthy that thou shouldst come under my roof ,
   so for the Syrophenician woman, `I am a dog, &c. There is excellency
   enough in God; he requireth only sense of emptiness in us. God loveth
   to make all his works creations; and grace worketh most freely when it
   worketh upon nothing. It is not for the honour of God that the
   creatures should receive aught from mercy till they are brought upon
   their knees; the condition which he proposeth is, `only acknowledge
   thine iniquities, Jer. iii. 13. Lumps of unrelenting guiltiness are as
   vessels closed up, and cannot receive grace; humility fitteth a man to
   receive it. and maketh a man to esteem it. The humble are vessels of a
   larger bore and size, fit to receive what grace giveth out. You may
   learn hence why humble persons are most gracious, and gracious persons
   most humble. God delighteth to fill up such; they are vessels of a
   right bore. The valleys laugh with fatness when the hills are barren;
   and the laden boughs will bend their heads, &c.

   Ver. 7. Submit yourselves therefore to God. Resist the devil, and he
   will flee from you.

   The connection is illative; he applieth the former promise, and by a
   just inference enforceth the duty therein specified: `Submit yourselves
   therefore to God., But you will say, Wherein doth the force of the
   reason lie?

   I answer--1. It may be inferred out of the latter part of the sentence
   thus: `God giveth grace to the humble, therefore do you submit
   yourselves;, that is, do you come humbly, and seek the grace of God.
   The note thence is:--

   Obs. That general hints of duty must be particularly and faithfully
   applied, or urged upon our own souls.

   Doctrine is but the drawing of the bow, application is the hitting of
   the mark. How many are wise in generals, but vain en dialogi'smois, in
   their practical inferences! Rom. i. 22. Generals remain in notion and
   speculation; particular things work. We are only to give you doctrine,
   and the necessary uses and inferences; you are to make application.
   Whenever you hear, let the light of every truth be reflected upon your
   own souls; never leave it till you have gained the heart to a sense of
   duty, and a resolution for duty. (1.) A sense of duty: `Know it for thy
   good, Job v. 27. If God hath required humble addresses, I must submit
   to God; if the happiness and quiet of the creature consisteth in a
   nearness to God, then `it is good for me to draw nigh to God, Ps.
   lxxiii. 28. Thus must you take your share out of every truth; I must
   live by this rule. When sinners are invited to believe in Christ, say,
   `I am chief, 1 Tim. i. 15. (2.) A resolution for duty, that your souls
   may conclude, not only I must, but I will: Ps. xxvii. 8, `When thou
   saidst, Seek ye my face, my heart said, Thy face, Lord, will I seek.,
   The command is plural, Seek ye; the answer is singular, I will. The
   heart must echo thus to divine precepts. So Jer. iii. 22, `Return, O
   backsliding children:, `Behold, we come, for thou art the Lord our
   God.,

   2. It may be inferred out of the former clause thus: `He resisteth the
   proud, therefore submit yourselves;, that is, therefore let the Lord
   have a willing and spontaneous subjection from you; and then the note
   will be:--

   Obs. The creature must be humbled either actively or passively. If you
   have not a humble heart, God hath a mighty hand: 1 Peter v. 6, `Humble
   yourselves under the mighty hand of God., He will either break the
   heart or break the bones. You must judge yourselves, or else God will
   judge you, 1 Cor. xi. 32. God hath made a righteous law; sin must be
   judged in one court or another, that the law may not seem to be made in
   vain. If, at the last day, when the judgment is set and the books are
   opened, and sinners stand trembling before the white throne of the
   Lamb, and you are conscious to the whole process, Christ should then
   make you such an offer, `Judge yourselves, and you shall not be judged,
   with what thankfulness would you accept of the motion! and the next
   work would be to inquire into your own hearts. Oh! consider, thus it
   must be; we must judge or be judged, be humble or be humbled. It were
   better to anticipate acts of vengeance by acts of duty. Pharaoh and
   Nebuchadnezzar were humbled, Dan. iv. 34, but to their cost. Passive
   humiliations are sore and deadly. It were better that we should humble
   a proud heart than that God, in the threatening of scripture, should
   humble our proud looks, and we should feel that which we would not do.
   You will not judge yourselves; ah! but how terrible will it be when the
   Lord cometh to judge us for all our hard speeches and ungodly deeds!
   Jude 15. When justice taketh up the quarrel of despised mercy, it will
   be sad for us; and then we shall know the difference between God's
   inviting and God's inflicting.

   Obs. But let us now go to the duty itself, submit yourselves to God.
   Observe, those that would seek the friendship of God must submit to
   him. He speaketh of getting in with God, which must be in a humble way.
   There is an infinite distance between God and his creatures; we must
   come with reverence. But we are not only creatures, but guilty
   creatures, and therefore we must come with a holy awe and trembling.

   I shall inquire, first, what this subjection is? The word hupotagete
   signifieth to place ourselves under God, and so noteth the whole duty
   of an inferior state. (1.) There must be a subjection to God's will,
   the whole man to the whole law of God. To submit to God is to give up
   ourselves to be governed by his will and pleasure; oar thoughts, our
   counsels, our affections, our actions, to be guided according to the
   strict rules of the word. Usually here the work of conversion sticketh;
   we are loath to resign and give up ourselves to the will of God. Some
   commands of God, as those which are inward, are contrary to our
   affections; others, as those which enforce duties external, are
   contrary to our interests: but we must `take Christ's yoke, Mat. xi.
   29. A main thing to be looked at in our first applications to God is
   this, are we willing to give up ourselves to the will of God without
   reservation? Can I subject all, without any hesitancy and reluctation
   of thoughts, to the obedience of Christ? 2 Cor. x. 5. (2.) It implieth
   humble addresses. Submit yourselves to God; that is, lay aside your
   pride and stubbornness, humbly acknowledging your sins; come as lost,
   undone creatures, lying at the feet of mercy. Ah! how long is it ere
   our mouths are put in the dust! Lam. iii. 29, ere we can come and say
   in truth of heart, If we be damned, it is just; if we be saved, it is
   of much mercy. (3.) A referring ourselves to the disposal of God's
   providence: Acts xxi. 14, `The will of the Lord be done., It is a true
   Christian speech. Discontent is plain rebellion; we would have our will
   done, and not God's; when we murmur, God and we contend; his will must
   be done upon us, as well as by us. Thus you see there is a threefold
   submission--of our carnal hearts to his holiness, our proud hearts to
   his mercy, our stormy minds to his sovereignty, that we may be
   obedient, humble, patient.

   Secondly, I shall inquire in what manner this submission must be
   performed? I answer--(1.) Sincerely; we must do his will, because it is
   his will, intuitu voluntatis. God's will is both the rule and the
   reason of duty. So it is urged 1 Thes. iv. 3, `This is the will of God,
   even your sanctification., So see 1 Thes. v. 18, and 1 Peter ii. 13.
   This is enough, warrant enough, and motive enough: God will have it so.
   Hypocrites do the matter of the duty, but they have other motives. This
   is indeed to do a duty as a duty, when we do what is commanded because
   it is commanded. (2.) Freely; subjection is best when it is willing. If
   the beast came struggling and unwillingly to the altar, they never
   offered it to their gods, but counted it unlucky. [312] Certainly the
   true God looketh most after the ready mind: Ps. cxix. 60, `I made
   haste, and delayed not to keep thy commandments , without doubting,
   disputing, consulting with flesh and blood. To offer Isaac was a hard
   duty, and yet that morning Abraham was up early; see Gen. xxii. 1. (3.)
   Faithfully, to the Lord's glory, not to our own ends. The Christian
   life must be unto God, Gal. ii. 19, according to God's will, for God's
   glory. It was a testimony of Joab's homage and fealty to David, that
   when he had conquered Rabbath, he sent for David to take the honour.
   The hardest task of the creature is to subject our ends to God's ends,
   as well as our ways to God's will.

   Thirdly, I shall inquire what considerations are necessary to urge this
   duty upon the soul. Man is a stout creature, and we are apt to break
   all cords and restraints. Our language is, `Who is lord over us?,
   Therefore, for answer to this last question, consider--(1.) The
   necessity of it: `Humble yourselves under the mighty hand of God, 1
   Peter v. 6. It is a madness to contend with him that can command
   legions. What are we to God? `Are we stronger than he?, 1 Cor. x. 22.
   Who is so foolish as to stand out against the Almighty? Men fawn upon
   them that have power. God can ruin us with a breath: Job iv. 9, `By the
   blast of God they perish, by the breath of his nostrils they come to
   nought., So with a beck or frown: Ps. lxxx. 16, `They perish at the
   rebuke of thy countenance., This power we shall feel, if we do not
   stoop to it. They are broken by the power of his providence, that are
   not drawn by the power of his Spirit. God hath sworn: Rom. xiv. 11, `As
   I live, saith the Lord, all knees shall bow to me;, that is, count me
   not a living God if I do not make the creature stoop. Hearken to this,
   you that stand out against the power of the word, can you stand out
   against the power of Christ when he cometh in glory? Ezek. xxii. 14,
   `Can your hands be made strong, or your hearts endure in the day that I
   shall deal with you?, You whose hearts are stout against God, how will
   your faces gather blackness and darkness before him, when you shall be
   adjudged to that Tophet `whose burning is fire, and much wood, and the
   breath of the Lord doth kindle it like a river of brimstone,? (2.) The
   nobleness of it. Submission seemeth base, but to God it is noble. All
   other subjection is slavery and vassalage, but this is the truest
   freedom. Vain men think it a freedom to live at large, to gratify every
   carnal desire; this is the basest bondage that may be, 2 Peter ii. 18,
   Wicked men have as many lords as lusts. If conscience be but a little
   wakened, they are sensible of the tyranny; they see it is ill with
   them, and they cannot help it; they are drunkards, worldlings, unclean
   persons, of a carnal and voluptuous spirit, and know not which way to
   be otherwise. (3.) The utility and benefit of it. This will make
   almighty power to be the ground of your hope, not your fear: Isa.
   xxvii. 5, `Let them take hold of my strength, and be at peace with me.,
   This submission is the high way to exaltation, 1 Peter v. 6. How do men
   crouch for worldly ends, and admire every base person for secular
   advantage! As Otho in Tacitus did, projicere oscula, adorare vulgus, et
   omnia serviliter pro imperio--kiss the people, even adore the basest,
   and all to make way for his own greatness. Ah! should we not rather
   stoop and submit to the Lord? There is no baseness in the act, and
   there is much glory in the reward.

   Resist the devil.--What connection hath this precept with the former? I
   answer--It may be conceived several ways:

   1. Thus: If you will humbly submit to God, you must look to resist
   Satan; and the note is:--

   Obs. That true obedience findeth much opposition by the devil. Since
   the fall a godly life is not known by perfection of grace so much as by
   conflicts with sin. Satan is still busiest there where he hath least to
   do. Morality is a still way, that putteth us to little trouble. Pirates
   do not use to set upon empty vessels, and beggars need not fear the
   thief. Those that have most grace feel most trouble from Satan. He
   envieth they should enjoy that condition and interest in God which
   himself hath lost. The devil is loath to waken those that are in his
   own power: `When the strong man keepeth the house, all the goods are in
   peace, Luke xi. 42. But for the godly, he `desireth to winnow them as
   wheat, Luke xxii. 32. Sometimes he vexeth and buffeteth them with sad
   injections, at other times with carnal temptations. We cannot appear
   before God, but `he is at our right hand ready to resist us, Zech. iii.
   1. We cannot set upon a duty, but he suggesteth lazy thoughts, carnal
   counsels. Well, then, you cannot judge yourselves forsaken of God
   because tempted by Satan: no brother in the flesh but hath had his
   share, 1 Peter v. 9. Such conflicts are not inconsistent with faith and
   piety. He adventured upon Christ himself after he had a testimony from
   heaven, Mat. iv. Paul was troubled with one of Satan's messengers, 2
   Cor. xii. 7. And the best are exercised with the sorest conflicts, When
   the thief breaketh into the house, it is not to take away coals, but
   jewels.

   2. The connection may be conceived thus: If you would submit to God,
   you must beware of those proud suggestions wherewith Satan would puff
   up your spirits. The note is:--

   Obs. That one of Satan's chief temptations is pride. Therefore, when
   the apostle speaketh of submission, he presently addeth, `resist the
   devil., By this Satan fell himself; therefore it is called `the
   condemnation of the devil., That is the cause for which the devil was
   cast out of heaven. He would fain have more company, and draw us into
   his own snare. It is a bait soon swallowed, it is natural to us. Our
   parents catched at that, `Ye shall be as gods., He offered to tempt
   Christ himself to a vainglorious action. Certainly we all desire to be
   set on high pinnacles, though we run the hazard of a fall. We had need,
   then, to be the more watchful against such thoughts and insinuations.
   Places liable to assault have usually the greatest guard. And we may
   admire the wisdom of God, who can overcome Satan by Satan. Satan's
   messenger wherewith Paul was buffeted was to cure his pride, 2 Cor.
   xii. 7.

   3. It may be the occasion of the direction in this place was only thus:
   He having told them what submission is required, he would also tell
   them what resistance is lawful. You must submit to God, but not to
   Satan. The scriptures, that they may speak with clearness and
   distinction, use thus to make exception of necessary duties. So 1 Cor.
   xiv. 20, `In malice be ye children, but in understanding be ye men;, so
   Rom. xvi. 19, `I would have you wise concerning that which is good, but
   simple in what is evil., Which are speeches much suiting with this of
   the apostle: You must submit, and yet resist, &c.

   Obs. 1. But to the words; resist the devil. Observe, instead of carnal
   lusts, he mentioneth Satan. The apostle doth not say, `resist sin, but
   `resist Satan., Observe, that Satan hath a great hand and stroke in all
   sins. Survey the pedigree of sin, and you shall see it may call the
   devil father. Carnal desires are called `his lusts, John viii. 44. And
   it is said, `Whatever is more is ek ponerou, from the evil one, Mat. v.
   37; that is, from the devil. Giving place to anger is, in the apostle's
   language, `giving place to Satan, Eph. iv. 26, 27. Survey the
   iniquities of every age, and is not Satan's hand in all this? Because
   our first parents brought death into the world by his suggestion, as
   also because of the act of Cain, he is called `a murderer from the be
   ginning, John viii. It is said of Judas's treason against Christ, John
   xiii. 2, `The devil put it into his heart., So too Ananias, Acts v. 3,
   `Why hath Satan put it into thy heart to lie?, So 1 Chron. xxi. 1, 1
   Satan provoked David to number the people., So Mat. xvi. 23, `Get thee
   behind me, Satan., The heathen, who understood not the operation of the
   devil, thought all our conflicts were against internal passions. Now
   the apostle is clear that we fight not only against lusts and carnal
   desires, `but spiritual wickednesses in high places, and
   principalities, and powers, &c., which argueth the fight to be the more
   sore. Sometimes the devil beginneth the temptation, sometimes we. He
   began with Judas; he `put it into his heart, by the injection and
   immission of evil thoughts. At other times, our own corruption working
   freely, the devil may adjoin himself. As Zanard speaketh of the outward
   power of the devil over tempests; sometimes he may raise the matter, at
   other times, the matter being prepared, Satan may adjoin himself, and
   make the tempest more impetuous. Well, then, all sin being from the
   devil, as we defy him, let us `defy his works `and lusts too. We defy
   Satan as the pursuivant of divine justice, but we honour him as head of
   the carnal state. We love his lusts, and so call him father, and keep
   the crown upon his head. Many rail on him, and yet honour him. Though
   he be a proud spirit, he careth not for praise or dispraise. All his
   aim is at homage and obedience; so he may engross our spiritual
   respects, other things do not move him. As Christ loveth not a
   glavering respect when we violate his laws, so Satan is not exasperated
   with ill language. His policy is to blind the mind, and carry on his
   kingdom covertly in the darkness of this world. Every sinner is really
   the devil's drudge.

   Obs. 2. Again, from the nature of the duty pressed, that it is the duty
   of Christians to resist Satan. The point is of great use in the
   Christian life, and a subject in which many men of note and eminency in
   the church of God have travelled. But you know under the law rich men
   were to leave their gleanings for the poor; therefore we may come and
   glean up something after the reapers. Possibly, as Boaz did for Ruth,
   they might let fall some handfuls, Ruth ii. 16, of purpose for others,
   diligence and industry. I shall endeavour to open four things:--

   1. The commerce between Satan and a sinner, and how he cometh to
   insinuate his temptations.

   2. What it is to resist him, the purport and intent of this great duty.

   3. The way and means of maintaining this war and conflict.

   4. The most persuasive arguments and motives to engage us to the
   battle.

   1. First, To begin with the first thing proposed; that the devil hath a
   great hand in all sins, we cleared before. Over wicked men he hath
   almost as great a power as the Spirit of God over holy men. The same
   words are used to imply the efficacy of Satan and the influence of the
   Spirit; God `worketh in us, and Satan `worketh in the children of
   disobedience, Phil. ii. 13, energein; Eph. ii. 3, energountos. 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; [313] his
   advantage lieth in our own wickedness; we do not resist him; he may
   solicit, but not compel. [314] The Spirit of God giveth `a new heart,
   Ezek. xxxvi. 26; Prov. xxi. 1; but Satan hath a strong operation upon
   the wills and understandings of men by their consent. He worketh indeed
   by way of imperious suggestion, but without any violation and
   enforcement of man's will: upon the godly he worketh by way of
   imposture and deceit, upon the wicked by way of imperious command and
   sovereignty. He doth not only put into the heart such fancies and
   conceits as may stir up sensual and worldly lusts, but also such as may
   blind the spirit and understanding. Satan, that stirreth up some to
   uncleanness, stirreth up others to error and blasphemy; therefore it is
   said, 2 Thes. ii. 9, that antichrist's `coming is after the working of
   Satan in all deceivableness., The communications of spirits are
   insensible and imperceptible. It is true we are most sensible of his
   force when tempted to bodily lusts, because they do most of all
   affright conscience, discompose reason, and oppress the body; and
   because between every temptation and sin there is an intervening
   explicit thought to which the soul is conscious; but insinuations of
   error are more silent and plausible. Satan sorteth every spirit with a
   proper bait; though he doth not know the heart, yet, being of a
   spiritual nature and essence, he can the more easily insinuate with our
   understanding and affections. The scriptures everywhere intimate that
   great height of understanding and policy which is in the evil spirits;
   therefore we read of their `snares, 2 Tim. ii. 26; `methods, Eph. vi.
   11;, devices, noe'mata, 2 Cor. ii. 11: all which words imply a great
   deal of cunning and dexterity, which is much increased by experience
   and observation: he `considered Job, Job ii. 5. They observe and
   consider us, and know how to suit the bait, partly by supposition and
   conceit, as imagining by what corrupt aims most men live; partly by
   external signs; they observe our prayers, discourses, passions, the
   motions of the bodily spirits; can interpret the silent language of a
   blush, a smile, a frown, a look, the glance of a lustful eye, the gait
   and carriage of the body. Now, to work upon us, they use sometimes the
   ministry and subserviency of men, as our nearest friends; so he made
   use of Peter to Christ, Mat. xvi. 23; or of cursed deceivers, 2 Cor.
   xi. 15. Sometimes he maketh use of our own bodies; by the outward
   commotion of the humours he stirreth up to revenge, uncleanness,
   passion, and all sensual lusts; and therefore you had need keep the
   body in a good frame, that the humours of it be not armed against your
   souls. Sometimes by presenting the object, as he dealt with Christ,
   representing the world's glory to him in a map or land scape; so he
   stirreth up lust by the eye: 2 Peter ii. 14, `Eyes full of adultery;,
   in the original, moichali'dos, `of the adulteress., Objects are first
   presented, then he causeth them to dwell upon the fancy, till the heart
   be ensnared. Sometimes through the immission of thoughts, through the
   help of fancy: this must needs be one way; how should the devil else
   tempt to despair, or to spiritual sins, or blind the mind by carnal
   imaginations and conceits, and obstinate prejudices against the truth?
   And these thoughts, once immitted, may be continued into a discourse or
   dispute, and the devil, guessing at the answer, may come on with a
   reply; therefore we find that he setteth on Christ with new
   temptations, because he had received so full an answer.

   2. Secondly, The next question is to show what it is to resist him. I
   answer--(1.) Negatively, we must not fear him; the devil hath no
   enforcing power, but only a persuading sleight. Distrustful fear giveth
   him advantage. We are to `resist him steadfast in the faith, 1 Peter v.
   10. And again, we must not `give place to him, Eph. iv. 27. Anger may
   make way for malice; and when the first risings of sin are not
   grievous, the accomplishment of it is not far off. (2.) Positively; so
   we must manifest our resistance, partly by refusing to commune with
   him. Sometimes he must be checked with a mere rebuke and abomination;
   as when the temptation tendeth to a direct withdrawment from obedience,
   it is enough to say, `Get thee behind me, Satan, and to chide the
   thought ere it be settled; so Ps. xi. 1, `How say ye to my soul, Flee
   as a bird to yonder mountain?, He abominateth the motion; as if he had
   said, Avaunt, evil thoughts! &c. Sometimes we must oppose gracious
   reasons and considerations; as when the temptation hath taken any hold
   upon the thoughts, and corruption riseth up in the defence of the
   suggestion, this is called a `withstanding in the evil day, and a
   `quenching of his fiery darts, Eph. vi. 13-16.

   3. Thirdly, The next thing is the way and means of maintaining this war
   and conflict; not by crossing yourselves, spitting at his name and
   mention, but by the graces of God's Holy Spirit. I shall mention the
   chiefest. There is--(1.) Faith, 1 Peter v. 10. You had need of faith,
   that you may overcome mystically, by taking hold of the victory of
   Christ; and morally, that we may reflect on the glorious^ recompenses
   that are appointed for them that stand out in time of trial, and the
   spiritual assistances that are at hand to encourage us in the fight and
   combat. Faith is necessary every way; it is called `the shield, Eph.
   vi. 13. The shield covereth the other parts of the armour; so doth
   faith confirm the other graces when assaulted, by borrowing help, by
   drawing them forth upon high encouragements, &c. (2.) Prayer; never
   cope with a temptation alone, but strive to bring God into the combat:
   `Making prayer and all supplication in the spirit, Eph. vi. 16. By
   spirit he meaneth the heart or soul; when you are assaulted, lift up
   the spirit in holy groans to God. (3.) Sobriety, 1 Peter v. 8. We had
   need be watchful, to take heed to every lust and every distemper; and
   we had need be sober too in the use of all comforts, creatures,
   businesses. For I suppose by sobriety the apostle meaneth a moderation
   of our affections in worldly things, which is necessary to this
   purpose, all temptations being insinuated under the baits of pleasure,
   honour, profit, &c., and therefore a heart drowned in the world is soon
   overcome. (4.) Watchfulness; those that carry gun powder natures about
   them had need take care not only of fiery darts, but of the least
   sparks. God is soon offended; therefore we must walk `with fear and
   trembling, Phil. ii. 12; and our hearts are soon overcome, and
   therefore we had need be watchful, looking to what cometh in, lest it
   prove a temptation, and to what goeth out, lest it be found a
   corruption. In the fight we should have an eye to victory, and in the
   victory to the fight again. (5.) Sincerity; the apostle speaketh of
   `the girdle of truth, Eph. vi. 14. A double-minded man is his own
   tempter, and unsettled souls do but invite Satan to take part with
   their own doubts and anxious traverses. The mixture of principles, like
   civil wars in a country, makes us a prey to the common enemy.

   4. Fourthly, The most persuasive arguments to engage us in this fight
   and warfare: I shall but touch upon them. Consider the necessity.
   Either you must resist him, or be taken captive by him; there is no
   middle course; you can make no peace with him but to your own harm; to
   enter into league with Satan is to be overcome: he now tempteth,
   hereafter he will accuse. [315] Satan flattereth the creature; the
   snares of sin will at length prove chains of darkness. We look at the
   trouble of resistance, the sweetness of victory will abundantly
   recompense it. Usually we mistake in the traverses of our minds; we
   reckon upon the sweetness of sin, and the trouble of resistance, and so
   create a snare to ourselves. The right comparison is between the fruit
   of sin and the fruit of victory. We have often had experience what it
   is to be overcome; let us now make trial how sweet victory will be.
   Nothing discovereth the power and comfort of Christianity so much as
   the spiritual conflict. Men that swallow temptations, and commit sins
   without trouble and remorse, no wonder that they are so cold and dead
   in the profession of religion, that their evidences for heaven are
   always so dark and litigious; they never tried the truth and power of
   grace, nor tasted the sweetness of it; the spiritual combat, the
   victories of Christ, are riddles and dreams to them. Besides all this,
   consider the hopes of prevailing. Satan is a foiled adversary; Christ
   hath overcome him already. All that is required to the victory is a
   strong negative, No, no; make him no more reply. To resist him, not to
   yield to him, is the only way to be rid of him. You have a promise,
   `Resist, and he shall flee from you., Christ hath foiled the enemy, and
   he hath put weapons into your hands that you may foil him. He trod upon
   this old serpent when `his heel was bruised, upon the cross; Gen. iii.
   15; only he would have you set your feet upon his neck: Rom. xvi. 20,
   `And the God of peace shall tread Satan under your feet shortly., You
   need not doubt of help; if Satan be `a roaring lion., Christ is `the
   lion of the tribe of Judah, to resist him; if Satan be an `accuser.,
   Christ is an `advocate:, there is `the Spirit of God, to strengthen us
   against the suggestions of `the evil spirit, and the good angels wait
   upon us, Heb. i. 14, as well as the bad do molest us. Consider the
   spectators of the combat; thou maintainest God's cause in his own
   sight; Christ and the good angels are looking upon thee, how thou dost
   acquit thyself in the battle. Ahasuerus said of Haman, `Will he force
   the queen before my face?, So, wilt thou commit adultery in the
   presence of thy Spouse? and yield to Satan when Christ and all the
   blessed saints and angels stand as witnesses of the conflict? Do not
   fear being deserted; when thou art in Satan's hands, Satan is in God's
   hands. Jesus Christ himself was tempted, and he knoweth what it is to
   be exposed to the rage of a cruel fiend; and therefore `he will succour
   those that are tempted, Heb. ii. 18, iv. 15. They that have been ill of
   the stone will pity others when racked with that pain and torture:
   Israel was a stranger, and therefore to be kind to strangers. Christ's
   heart is entendered by his own experience; ever since he grappled with
   Satan, he is full of bowels to all that are infested by him.

   And he will flee from you.--Here is the promise annexed as an
   encouragement to the duty. But you will say. How is it to be
   understood? Doth Satan always fly when he is resisted? The children of
   God by sad experience find that he reneweth the battle, and prevaileth
   sometimes by the second or third assault. I answer--(1.) Every denial
   is a great discouragement to Satan; sin is a `giving place, Eph. iv.
   27. He is like a dog that standeth looking and waving his tail to
   receive somewhat from those that sit at table; but if nothing be thrown
   out, he goeth his way. [316] So doth Satan watch for a grant, as
   Benhadad's servants did for the word brother. He looketh for a
   passionate speech, an unclean glance, gestures of wrath and discontent;
   but if he findeth none of these, he is discouraged. (2.) After a denial
   he may continue to trouble thee. Jesus Christ was assaulted again and
   again after a full answer; nay, after all it is said, Luke iv. 13, `He
   went away from him for a season., Therefore Peter biddeth us always
   watch, 1 Peter v. 8. (3.) If we continue our resistance, Satan will
   surely be a loser. A Christian hath the best of it; though he repeat
   his assaults a thousand times, he can never overcome you without your
   consent; and though the conflict put you to some trouble, yet it
   bringeth you much spiritual gain, more sensible experiences of the
   virtue of Christ, a more earnest trust; as dangers make children clasp
   about the parent more closely. Besides, it is honour enough to foil him
   in each particular assault, though usually a Christian doth not only
   come off with victory; but triumph, and Satan doth not only not
   prevail, but flee from us.

   Ver. 8. Draw nigh to God, and he will draw nigh to you. Cleanse your
   hands, ye sinners; and purify your hearts, ye double-minded.

   He cometh again to the main thing in question, the success of humble
   addresses to God, showing we shall not want the divine help, if we do
   but make way for it. God is never wanting to us till we are first
   wanting to ourselves. We withdraw our hearts from God, and therefore no
   wonder if we do not feel the effects of his grace. All the world may
   judge between God and sinners, who shall bear the blame of our wants
   and miseries, providence or our own hearts. If `the foolishness of man
   pervert his ways, there is no cause why we should `fret against God,
   Prov. xix. 3.

   Draw nigh to God.--You may look upon the words as spoken to sinners or
   to converts.

   First, To sinners, or men uncalled; and then the sense is `draw nigh to
   God, that is, seek him by faith and repentance;, and he will draw nigh
   to you, that is, with his grace and blessing. Thence observe:--

   Obs. 1. That every man by nature needeth to draw nigh to God. Drawing
   nigh implieth an absence and departure: we are `estranged from the
   womb, Ps. lviii. 3. As soon as we were able to go we went astray. In
   Adam we lost three things--the image of God, the favour of God, and
   fellowship with God. As soon as man sinned, God speaketh to Adam as
   lost: `Adam, where art thou?, Non es ubi prius eras, as Austin glosseth
   thou art not where thou wert before. So when Christ would resemble our
   apostate nature, he doth it by a prodigal's going `into a far country,
   Luke xv. 14. And the apostle giveth the reason how we came to lose the
   fellowship as well as the favour of God, when he thus describeth the
   natural estate of the Gentiles, `alienated from the life of God, Eph.
   iv. 18. We are strangers to God's life, and therefore no wonder if we
   have lost his company. Trees do not converse with beasts, nor beasts
   with men, because they do not live the life of each other. Sense must
   fit the trees to converse with beasts, and reason the beasts to
   converse with men, and grace must fit men to converse with God. There
   is a distance, you see. Now men alienate themselves more and more,
   partly by their affections, and partly by their practices. By their
   affections; they care not for God, desire not his company: Job xxi. 14,
   `Depart from us, for we desire not the knowledge of thy ways., Fallen
   man is grown obstinate, little worse [317] 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: [318] Isa. lix. 2, `Your
   iniquities have separated between you and God., Sin maketh us shy of
   his presence; guilt cannot endure a thought of the judge; and it maketh
   God offended with us. How can a holy nature delight in an impure
   creature? And as sin in the general doth thus, so there are some
   special sins that separate between God and the soul; as pride: Ps.
   cxxxviii. 6, `The proud he knoweth afar off., God standeth at a
   distance, and will have no communion with a proud spirit. So
   creature-confidence and self-satisfaction, that keepeth us off from
   God; we stand at a distance, as if we had enough of our own: Jer. xvii.
   5, `Cursed is the man that maketh flesh his arm, departing from the
   living God., The nearest union is wrought by faith, that maketh the
   soul stay in him; and the greatest separation when we go to other
   confidences, for then there is a plain leaving of God. Well, then,
   consider your condition by nature--aliens from God. That you may resent
   it the more, consider the cause and the effects of it. (1.) The cause.
   The heart is set upon sin, and therefore estranged from God: Col. i.
   21, `Alienated, and enemies in your minds by evil works;, or it may be
   rendered, `by your minds in evil works;, mente operibus malis intenta,
   that is, because the mind is set upon sin. Likeness is the ground of
   love. [319] There being such a disproportion between us and God, we
   delight not in him. So Job xxi., `Depart from us;, why? `for we desire
   not the knowledge of thy ways., We do not love holiness, and therefore
   do not love God. What a madness is this, to part with God for sin! If
   you will not be saints, be men; be not devils; they cannot endure God's
   presence upon that ground. (2.) The effects of it. You that fly from
   God as a friend, you will find him an enemy; you may depart from him as
   a friend, you cannot escape him as an enemy. It is a sweet passage that
   of Austin, [320] Te non amittit nisi qui dimittit: et qui te dimittit
   quo fugit, nisi a te placato ad te iratum? You that cannot endure the
   presence of God, or a thought of him, where will you go from him? Ps.
   cxxxix. 6, `Whither shall I flee from thy presence? In heaven thou art
   there; in hell thou art there, &c. Where will you go? Jer. xxiii. 23,
   `Am I God at hand, and not a God afar off?, God is here, and there, and
   everywhere; you will find him wherever you go. Surely then it is better
   to draw near to him as a friend than to run from him as an enemy.

   Obs. 2. A great duty that lieth upon the fallen creature is drawing
   nigh to God. I do not mean to handle the duty at large: I shall only
   open three things:--

   1. How God and the creature may be said to be near one to another, or
   to draw nigh. God's special presence is in heaven, and we are on earth;
   and his general presence is with all the creatures, and so `he is not
   far from any one of us, Acts xvii. I answer--It is to be understood
   spiritually; we draw nigh unto him non vestigiis corporis, sed animo,
   not by the feet of the body, but the soul. Spirits may have converse
   with one another though at a distance. Now God's children are with him
   in their thoughts, in the affections and dispositions of their souls.
   Their poli'teuma, `their business and negotiation is in heaven, Phil.
   iii. 20; `Their heart and their treasure is there, Mat. vi. 20, 21.
   Their desires are there; the world is but a larger prison. But it is
   more especially meant of their communion with God in duties, wherein
   their souls and their prayers are `lifted up, to him, Acts x. 4; and he
   is said to come down to meet them, Isa. lxiv. 5. And also it noteth the
   continual intercourse that is between God and them in all their ways.
   The first epistle of John was written to this purpose, `That they might
   have fellowship and communion with the Father and the Son, 1 John i. 4.

   2. How is this effected and brought about, since we cannot endure the
   thought of God? The question is necessary. This was the great design of
   heaven, to find out a way to bring man into fellowship again with his
   maker; and God hath found out a `new and living way `by Christ, and
   therefore he is said to be `the way to the Father, John xiv. 6. And the
   main intent of his incarnation and death was `to bring us to God, 1
   Peter iii. 18. To bring strangers and enemies together is a mighty
   work. But how doth Christ effect it? I answer--(1.) Partly by doing
   something for us--satisfying God's justice, and `bearing our sins in
   his body upon the tree;, otherwise guilt could have no commerce with
   wrath, stubble with devouring burnings: `God is a consuming fire, and
   we are as `stubble fully dry., Now Christ is a screen drawn between us:
   [321] the divine glory would swallow us up, but Christ's flesh is a
   veil that abateth the edge and brightness of it, Heb. x. 19, 20. (2.)
   Partly by doing something in us. Christ's work in bringing a soul to
   God is not ended upon the cross; he giveth us the graces of his Holy
   Spirit, which fit us for communion with God. The principal are
   these:--Faith, which is nothing else but a coming to God by Christ for
   grace, mercy, and salvation: Heb. x. 22, `Draw nigh by the assurance of
   faith., Unbelief is a going off from God, Heb. iii. 12, and Zeph. iii.
   2; and faith a coming to him. Then love, the grace of union. By desire,
   it maketh us go out to God; by delight it keepeth us there: the one is
   the thirst, the other the satisfaction of the soul. Love runneth out
   upon the feet of desire, and resteth in the bosom of delight. Then
   holiness: `God wall be sanctified in those that draw nigh to him, Lev.
   x. 3. Holy hearts are fittest to deal with a holy God, otherwise we
   should not endure God, nor God us. Then fear, by which the soul walketh
   with God, and is near to him: there where the thoughts are, there we
   are spiritually. Of wicked men it is said, `God is not in all their
   thoughts;, but the godly always keep God in their eye: Acts ii. 25, `I
   foresaw the Lord always before me., Fear still keepeth them in his
   company. Then humility; because of our distance and guilt we cannot
   come to God unless we come humbly and upon our knees: Ps. xcv. 6, `Come
   let us worship and bow down, and kneel before the Lord our maker;, that
   is the fittest posture in approaches to God: God `will dwell with the
   humble, Isa. lvii. 15. Now all these graces, being exercised in the
   conversation, or in holy duties, where the addresses to God are more
   direct, make the soul near to him.

   3. The last question is, What special acts doth the soul put forth when
   it draweth nigh to God? The answer may be given you from what was said
   before. There must be an act of faith in our wants; by faith we must
   see that in God which we stand in need of in sense. Fear must be acted
   in all our ways, keeping us in God's eye: persons loose and regardless
   are far from God: `Walk before me, &c., Gen. xvii. 1. Then love and
   humility must be acted in holy duties. Drawing nigh doth chiefly imply
   humble and fervorous addresses; when you come naked to God, as the rich
   man that will clothe you; hungry to God, as the bountiful man that will
   feed you; sick to God, as the physician that will cure you; as servants
   to your Lord, as disciples to your master, as blind to the light, as
   cold to the fire, &c. The creatures addresses are best when they begin
   in want and end in hope, when there is a rare mixture of humility and
   confidence; and love there must be in every duty, for God must be
   sought as well as served.

   Well, then, let us all mind this duty. Sin is a departing from God,
   grace a returning. Draw nigh to him, make out after the comforts and
   supports of his presence: the way is by Christ, but you must resolve
   upon it; I must, and I will: Ps. xxvii. 8, `Thy face, Lord, will I
   seek;, there must be a care to bring the soul to this resolution. Mark
   that place, Jer. xxx. 21, `I will cause him to draw near and approach
   to me, saith the Lord; for who is this that engageth his heart to draw
   near to me?, that is, by my Spirit I will comfort them. But will you
   engage your hearts? Out of a conviction of the necessity and excellency
   of the duty, issue forth a practical decree: David doth, Ps. lxxiii.
   28, `It is good for me to draw near to God.,

   Object. There is one doubt in the text which must be cleared before we
   go further, and that ariseth from the phrase used, `draw nigh to God,
   as if it were in our own power. The old Pelagians abused this place;
   and the Rhemists in their notes say, that free-will and man's own
   endeavour is necessary in coming to God, and that man is a cause of
   making himself clean, though God's grace be the principal. Usually two
   things have been built upon this place:--(1.) That the beginning of
   conversion is in man's power; (2.) That this beginning doth merit or
   increase further grace from God; for, say they, God will not draw near
   to man ere he do first draw near to him; therefore, before special
   grace the beginning of conversion must be in man, and upon this
   beginning God will come in.

   Sol. I answer--(1.) This place and the like showeth not what man will
   do, but what he ought to do. We left God ere he left us; therefore, we
   should be first in returning, as we were first in forsaking: the
   wronged party may in justice tarry for our submission; but yet, such is
   the Lord's kindness, that he loveth us first, 1 John iv. 19. (2.)
   Precepts to duty are not measures of strength: there is no good
   argument a mandato ad effectum, from what ought to be done to what can
   or shall be done. These things are expressed thus for another purpose:
   to show God's right, to convince the creature of weakness, to show us
   our duty, that man's endeavour is required, and that we should do our
   utmost, to convince us wherein we have failed, &c. (3.) These precepts
   are not useless; to the elect they convey grace. God fulfilleth what he
   commandeth: evangelical commands carry their own blessing with them;
   for, by the co-working of the Spirit, by this means they are stirred up
   and made to draw near to God. Towards others they are convincing, and
   show us our obstinacy and contumacy; we will not come to God, and lie
   at the foot of his sovereignty, saying, O Lord, thou hast said, Turn to
   me, and I will turn to you: `Turn us and. we shall be turned; draw us
   and we shall draw near to thee, Jer. xxxi. 18. Men pretend cannot; the
   truth is they will not come, hungry to the table, thirsty to the
   fountain; they will not lie at God's feet for grace: so that those
   precepts convince the reprobate, and leave them without excuse. I shall
   conclude all with that sweet saying of Bernard, Nemo te quaerere
   potest, nisi qui prius invenerit; vis igitur inveniri ut quaeraris,
   quaeri ut inveniaris; potes quidem inveniri, non tamen praeveniri--none
   can be aforehand with God; we cannot seek him till we have found him;
   he will be sought that he may be found, and found that he may be
   sought: it is grace that must bring us to grace; and the stray sheep
   cannot be brought home unless it be upon Christ's shoulders.

   2. Secondly, The next consideration of the words is, as they respect
   Christians already converted and called; and so the sense is, draw more
   near to God every day in a holy communion, and you shall have more
   grace from him. The note is:--

   Obs. That gracious hearts should always be renewing their accesses to
   God by Christ. So 1 Peter ii. 5, `Coming to Christ as a living stone;,
   always coming to him in every duty, in every want. This maintaineth and
   increaseth grace, and maketh your lives sweet and comfortable, Drawing
   nigh to God is not the duty of an hour, or in season only at first
   conversion, but the work of our whole lives.

   And he will draw nigh to you; that is, he will make us find that he is
   near to us by his favour and blessing. You have the like promise, Zech.
   i. 3, `Turn unto me, and I will turn unto you., So Mal. iii. 7, `Return
   unto me, and I will return unto you, saith the Lord of hosts.,

   Obs. 1. Observe, that the way to have God to turn to us in mercy, is to
   turn to him in duty. This is the standing law of heaven; God will not
   vary from it; it is the best way for God's glory, and for the
   creatures, good. Mercies are most sweet and good to us when we are
   prepared for them by duty. Do not divide then between mercy and duty.
   Expectations in God's way cannot be disappointed. The prophet saith,
   Hosea x. 11, `Ephraim is an heifer that is taught, and loveth to tread
   out the corn, but not to break the clods. The mouth of the beast that
   treadeth out the corn was not to be muzzled; in that work they had
   plenty of food. The meaning--Ephraim would have blessings, but could
   not endure the yoke of obedience. We are apt to lie upon the bed of
   ease, and securely look what God will do, but do not stir up ourselves
   to what we should do.

   Obs. 2. God will be near those that are careful to hold communion with
   him. See Ps. cxlv. 18, `The Lord is nigh to all that call upon him, io
   all that call upon him in truth., Nigh to bless, to comfort, to
   quicken, to guide, to support them. Let it encourage us to come to God,
   yea, to run to him; we are sure to speed. The father ran to meet the
   returning prodigal, Luke xv. 18. He will prevent us with
   loving-kindness: `When they call I will answer, when they cry I will
   say, Here am I, Isa. lviii. 9. What have you to say to me? what would
   you have from me? Here am I to satisfy all your desires. Nay, elsewhere
   it is said, Isa. lxv. 24, `Before they call, I will answer, &c. When
   they do address themselves to seek God, he is nigh to counsel, to
   quicken, to enlighten, to defend; ready with blessing ere your
   imperfect desires can be formed into a request. So Ps. xxxii. 5, `I
   said, I will confess, and thou forgavest, &c. As soon as David had but
   conceived a repenting purpose, he felt the comfort of a pardon.

   Cleanse your hands, ye sinners, &c.--From the connection of this
   precept with the former you may observe:--

   Obs. That unclean persons can have no commerce with God. You must be
   holy ere you can draw nigh to him; conformity is the ground of
   communion: Mat. vi. 9, `Blessed are the pure in heart, for they shall
   see God., So Josh. xxiv. 19, `You cannot serve the Lord, for he is an
   holy God, &c. Without holiness God cannot endure our presence; he `will
   not take the wicked by the hand, Job viii. 20. And we cannot endure his
   presence: `The sinners in Zion will be afraid, Isa. xxxiii. 14. Well,
   then, when you would have free converse with God, come with a holy
   heart; there is special purgation required before worship. The
   Israelites were to wash themselves when they heard the law, Exod. xix.
   And David saith, Ps. xxvi. 6, `I will wash mine hands in innocency: and
   so compass thine altar, O Lord., He hath respect to the solemn washing,
   which God had appointed for such as came to the altar, Exod. xl. Again,
   if you would have sweet converse with God in your ways, walk holily;
   the Spirit of God loveth to dwell cleanly. See Ps. xxiv. 3, 4, `He that
   hath clean hands, and an holy heart, shall stand in his holy hill.,
   Generally it was the custom of the eastern countries to wash before
   worship. The very heathen gods would be served in white, the emblem of
   purity.

   Cleanse your hands.--It noteth good works; as pureness of heart
   implieth faith and holy affections. Thus it is often taken in
   scripture, as Job xvii. 9, `The righteous shall hold on his way, and he
   that is of pure hands shall grow stronger and stronger., Therefore
   washing the hands was a sign of innocency, as Pilate did in the matter
   of Christ. Thus the apostle Paul biddeth us, 1 Tim. ii. 8, to `lift up
   holy hands without wrath and doubting., So God telleth the Israelites,
   Isa. i. 15, 16, `Your hands are full of blood; wash you, make you
   clean, &c. When we come to empty the fountain of goodness, we must not
   do it with impure hands. The hands in all these places are put
   synecdochically for the whole body, and all the external organs of the
   soul, because they are principally employed in the accomplishing of
   many sins, as in bribes, rapine, lust, fights, &c.

   Obs. Observe, that the Lord hath required not only holy hearts, but
   holy hands. The goodness of your hearts must appear in the integrity of
   your conversations. When men's actions are naught, they pretend their
   hearts are good. Is there no evil in the hand? The heart must be pure
   and the way undefiled, that we may neither incur blame from within nor
   shame from without; and when sin is once committed, the hand must be
   cleansed as-well as the heart. It is in vain to pretend repentance and
   washing the heart, when the hand is full of bribes or ill-gotten goods,
   and no restitution is made.

   Ye sinners.--In this first clause he speaketh to men openly vicious,
   such as were tainted with the guilt of outward and manifest sins; so
   the word sinners is used in this place, as elsewhere, where it is put
   in definitely. So John ix. 31, `The Lord heareth not sinners;, that is,
   men of a corrupt life. So Mary Magdalene is called `a sinner, [322]
   Luke vii. 37, that is, openly profane. So, `He eateth and drinketh with
   sinners, Mat. xi. 9, and Luke xv. 2. Now the chief work of open sinners
   is to cleanse the hands, or reform the life, that by such
   representations they may be beaten off from the fond presumption of a
   good heart whilst the life is scandalous.

   Purify your hearts.--He speaketh this, partly because in this latter
   clause he dealeth with hypocrites, whose life is plausible enough,
   their main care should be about their hearts; partly because all cometh
   out of the heart.

   Obs. Observe, if you would have a holy life, you must get a clean
   heart. True conversion beginneth there; spiritual life, as well as
   natural, is first in the heart. See 1 Peter ii. 11, 12, `Abstain from
   fleshly lusts . . . having your conversations honest., First mortify
   the lusts, then the deeds of the body of sin. If you would cure the
   disease, purge away the sick matter, not only stop the flux of the
   humours; lest sin return again, cast salt into the spring: Isa. lv. 7,
   `Let the wicked forsake his way, and the unrighteous man his thoughts,
   &c. Mark, not only his way or course of life, but his thoughts, the
   frame of his heart; the heart is the womb of thoughts, and thoughts are
   the first issues and out-goings of corruption: Mat. xv. 19, `Out of the
   heart come evil thoughts, murders, adulteries, &c. First the thoughts,
   then the practices. Well, then, they are foolish and vain men that are
   over-industrious about the outward man, washing the outside of cups and
   platters, Mark vii., altogether for dressing up a garb and pretence of
   religion. That which God looketh after and loveth is `truth in the
   inward parts, Ps. li. 6. God will easily find us out under our
   disguise, as the prophet did Jeroboam's wife. Be not careful merely of
   honour before the people, but of your hearts before God; and let
   conscience be dearer to you than credit. Many are sensible of failings
   in the carriage, because they betray and expose us to shame; you should
   be as sensible of distempers in the heart; lusts must not be digested
   without regret and remorse, no more than sins.

   Ye double-minded, di'psuchoi.--The word signifieth `of two hearts, or
   `two souls., An hypocrite hath `an heart and an heart, which is odious
   to God; they halt between God and Baal, and deny the religion which
   they profess; their thoughts are divided, and their affections hover
   always in a doubtful suspense between God and the world. See the notes
   on chap. i. 8.

   Ver. 9. Be afflicted, and mourn, and weep: let your laughter be turned
   into mourning, and your joy into heaviness.

   He now prescribeth them another remedy against their carnal affections
   and practices; it is proposed with the more earnestness, because of the
   calamity then ready to fall upon the people and nation of the Jews.

   Be afflicted, talaiporesate. What is the meaning? Must we draw
   affliction and unnecessary troubles upon ourselves? I answer--(1.) It
   must be understood of some commendable afflicting ourselves; and
   therefore must either imply that our corporal afflictions and
   distresses ought to be borne patiently. `Be afflicted;, that is, if God
   bring it upon you, bear it, be content to be afflicted; it is our duty
   to be what God would have us to be; let your will be done when the
   Lord's is. Or else, (2.) Know your misery, be sensible of it; it is
   some happiness to know our misery. Man, in a proud obstinacy, choketh
   his grief and stifleth conviction. Or else (3.) It noteth compassion
   and fellow-feeling of others, sorrows. A member is sensible of pain as
   long as it holdeth the body: Heb. xiii. 3, `As being in the body, &c. A
   pinch or wound in the arm discomposeth the whole body; members will
   have a care of one another. Or else, (4.) And so most properly to the
   context, humbling and afflicting the soul for sin; sorrow seemeth to be
   made for that purpose and use.

   Obs. Observe, if we would not be afflicted of God, we should afflict
   ourselves for sin. Voluntary humiliations are always best and sweetest;
   they please God best, and they do us most good. God is most pleased
   then. Christ was `wounded with one of the spouse's eyes, Cant. iv. 9.
   The angels rejoice at the creatures, repentance, Luke xv. 7. Some say
   there shall be godly sorrow in heaven, because there will be memory and
   remembrance of sins in heaven, and because it is rather a perfection
   than an oppression of nature. But that is a strain beyond elah; [323]
   there all `tears are wiped from our eyes., But, however, it is pleasing
   to heaven, to God, and angels; and then these self-afflictings do us
   most good. Voluntary mournings prevent enforced. `Blessed are they that
   mourn, for they shall be comforted, Mat. v. 4, that do it freely, and
   of their own accord. It is one of the attributes of God, `he comforteth
   those that are cast down, 2 Cor. vii. 6. You see it preventeth misery;
   if not, it comforteth in misery. This mourning hath always a joy going
   along with it. Chrysostom observeth that the greatest mourner in Israel
   was the sweet singer in Israel. A Christian is never more truly joyful
   than after, yea, in godly sorrow. True conviction of sin is caused by
   `the Comforter, John xvi. 8. There is consolation mixed with it.
   Besides, it is of great profit to the soul. The rain maketh the ground
   flourish; and melted metals are fit to receive any stamp. `By the
   sadness of the countenance the heart is made better, Eccles. vii. 3. It
   is bitter physic, but it procureth health. Holy tears are the sponge of
   sin; a hard heart must be soaked, and a filthy heart must be washed in
   this water. We are most considerate when most pensive. Besides all
   this, the issue and end of it is very sweet. God will `revive the
   spirit of the humble, and restore comfort to the mourners, Isa. lvii.
   15. Well, then, be afflicted; it is a hard duty, but of great profit.
   Make your sorrow to draw water for the sanctuary; affections, like the
   Gibeonites, must not be abolished, but kept for temple uses.

   And mourn and weep.--Why so many words to one purpose? The whole verse
   and the next is of the same strain. I answer--(1.) It is a hard duty,
   and needeth much enforcement.

   Obs. 1. Flesh and blood must be much urged to acts of sorrow. They are
   painful to the body, and burdensome to the mind^ Frothy spirits love
   their pleasure and ease: `The fool's heart is in the house of mirth,
   Eccles. vii. A loose, garish spirit doth not love to converse with
   mournful objects, or to be pressed to mourning duties. It showeth how
   instant and earnest we should be in pressing such duties as these. Oh!
   `weep, `mourn, `be afflicted., It is one of the fancies now in fashion,
   men would be altogether honeyed and oiled with grace; the wholesome
   severities of religion are distasted. Some that would be taken for
   Christians of the highest form are altogether prejudiced against such
   doctrines as this is, and think we are legal when we press humiliation.
   How may the poor ministers of the gospel go to God, and say as Moses
   did, Exod. vi. 12, `The children of Israel have not hearkened unto me,
   how then shall Pharaoh hear me?, Lord, the professors will not brook
   such doctrine as this is, how shall we hope to prevail with the poor,
   blind, carnal world? Certainly it is very sad that that which was wont
   to be a badge of profaneness men should now adopt it into their
   religion; I mean, scoffing at doctrines of repentance and humiliation.

   Obs. 2. It is a necessary duty; those that will be Christians must look
   to mourn. The Spirit descended in the form of a dove, to note both
   meekness and mourning. Christian affections will be tender. God's glory
   cannot be violated, but your heart will even bleed if it be right: Ps.
   cxix. 136, `Rivers of tears run down mine eyes, because thy law is made
   void., When sins are common, your souls will `weep sore in secret
   places, Jer. xiii. 17. If afflictions light on God's heritage, you will
   have a fellow-feeling, Rom. xii. 15. Nay, there will be not only
   occasions offered without, but within. Your own sins, your own wants.
   Your sins: Lam. v. 16, `Woe is us, for we have sinned., Times shall
   come when you shall have occasion to mourn like the doves of the
   valleys. Oh! woe the time that ever I sinned against God! Your wants
   and needs: all gracious supplies are to be fetched out this way. The
   disciple is not above his Lord. `By prayers, and tears, and strong
   cries, &c., Heb. v. 7. His requests were uttered with deep sighs.
   Christ, that shed his blood, did also shed tears; and if he were `a man
   of sorrows, certainly we must not be men and women of pleasures. Well,
   then, do not call mourning melancholy. The world dealeth perversely
   with the children of God; they provoke their sorrow, and then upbraid
   them with it; your sins and injuries give them occasion to mourn, and
   then you blemish the holy profession, as if it were mopishness and
   melancholy. Those tears that you see upon the eyes of God's children
   are either shed for their own sins or yours. If for yours, you should
   not upbraid them, but bear them company; mourn with these doves of the
   valleys. If for their own, `a stranger doth not intermeddle with their
   joys., The sun shineth many times while it raineth: there may be joy in
   their hearts whilst there are tears in their eyes. Again, it serveth to
   press us to this duty: better be a `mourner in Zion, than a `sinner in
   Zion., The mourners were marked for preservation. Though it be a duty
   against the heart and hair, yet imitate those holy ones of God that
   `watered their couches with tears, Ps. vi. 6, that wished `their heads
   to be fountains of water, Jer. ix. 1. It is likely you will come short
   of them, but high aims and attempts in duty will do you no hurt. He
   that shooteth at the sun, though he come far short, will shoot higher
   than he that aimeth at a shrub; it is best to eye the highest and
   worthiest examples. Again, it showeth how little of a Christian is
   found in them that are strangers to godly sorrow, that bathe and steep
   their souls in fleshly delights. Christ was `a man of sorrows, and the
   Spirit is a `mourning dove., I confess some Christians are of a sadder
   temper than others; the Spirit acteth with difference and variety; in
   some more mournfully, in others more raisedly. Some men's lives are
   spent in the silence of meditation, others in the heat of service, in
   doing and suffering for God. The one makes use of Christ's love, like
   holy Niobes, to dissolve and melt away their souls in tears; the other
   to quicken themselves to action and more resolution for God. But
   certainly every Christian is of tender bowels, and they will find
   frequent occasions of mourning; and unless we be well humbled, we can
   hardly do well or suffer well.

   Obs. 3. The next reason of this multiplication of words is to show that
   we must continue and persevere in it. We would soon turn over our hard
   lesson, and love not to dwell upon sad thoughts; therefore the apostle
   returneth the duty again and again to our care: `Be afflicted, and then
   `mourn, and then `weep., Sorrow doth not work till it be deep and
   constant, and the arrows stick fast in the soul. David saith, `My sin
   is ever before me, Ps. li. 3. We must be held to it; slight sorrows are
   soon cured. Mourning is a holy exercise, by which the soul is every day
   more and more weaned from sin, and drawn out to reach after God. Well,
   then, it checketh those that content themselves with a hasty sigh, and
   a little blowing upon the matter: judge you, is this being afflicted
   and mourning and weeping? Check such a vain heart as would presently
   run out into the house of mirth again. But you will say, Would you have
   us turn Heraclites, to be always weeping? I answer--(1.) True it is
   that sorrow befitteth this life rather than joy. Now we are `absent
   from the Lord, under the burden of a `vile body, and vicious
   affections; it is our pilgrimage; we have only a few `songs., God's
   statutes, Ps. cxix. 54. The communion that we have with God in
   ordinances is but little. Grace is mixed with sin, faith with doubts,
   knowledge with ignorance, and peace with troubles. Now `we groan., Rom.
   viii. 23. We are waiting and groaning for a full and final deliverance.
   We are as they that `pass through the valley of Baca, Ps. lxxxiv. 6;
   the Septuagint read dakru'on, tears. (2.) There are some special
   seasons and occasions of mourning, as chiefly in the time of God's
   absence: `When the bridegroom is gone, then shall they mourn, Mat. ix.
   15; when we have lost the comforts and refreshings of God's presence,
   or the quickenings of his Spirit. The absence of the sun maketh the
   earth languish; when you have lost the shine of his countenance, you
   should cry after him. So in times of great guilt, public or personal:
   `Deep calleth on deep, and floods to floods;, the deluge of sins upon
   the flood of holy tears. So in times of great distempers, and the
   growing of carnal lusts. The persons to whom the apostle speaketh were
   envious, proud, covetous, ambitious, and he biddeth them `weep and
   mourn, &c. Salt water and bitter potions kill the worms; so doth bitter
   weeping fleshly lusts: the exercises of repentance are the best means
   for the mortifying of carnal desires. So in times when judgments are
   threatened. Thunder usually causeth rain; and threatenings should draw
   tears from us. So in times of calamity, when judgments are actually
   inflicted: Isa. xxii. 12, `Then the Lord called to sackcloth, and
   baldness, and ashes., So also in times of great mercies, it is a fit
   season to remember our unkindness; the warm sun melts: she wept much,
   because she was pardoned much, Luke vii. 38, with 47. When Christ had
   washed her soul with his blood, she washed his feet with her tears.

   Let your laughter be turned into mourning.--He meaneth their carnal
   rejoicing in their outward comforts and possessions, they being gotten
   by rapine and violence, as in the context. Observe hence:--

   Obs. 1. That it is a good exchange to put away carnal joy for godly
   sorrow; for then we put away a sin for a duty, brass for gold; yea, we
   have that in the duty which we expected in the sin, and in a more pure,
   full, and sweet way. God will give us that in sorrow which the world
   cannot find in pleasure; serenity, and contentment of mind. When the
   world repenteth of their joy, you will never repent of your sorrow, 2
   Cor. vii. 10. Solomon saith, Prov. xiv. 13, `The end of that mirth is
   heaviness., Worldly comforts in the issue and close grow burdensome;
   but who ever was the sadder for the hours of repentance? Job `cursed
   the day of his birth, but who ever cursed the day of his new birth? In
   this exchange of laughter for sorrow, you give that which is good for
   nothing for that which is useful to your souls. Eccles. ii. 2, 3, `I
   have said of laughter, thou art mad;, that is, it bringeth forth no
   solid comfort or profit. When we turn our laughter into mourning, God
   will turn our mourning into laughter: John xvi. 20, `Ye shall be
   sorrowful, but your sorrow shall be turned into joy., Out of these salt
   waters God breweth the wine of spiritual consolation. It is the curse
   of wicked men that their joy will be `bitterness in the issue:, their
   wine proveth at length to be like `the gall of asps;, a cup of deadly
   drink to their conscience. Well, then, be not prejudiced against godly
   sorrow. Planctus lugentium are better then plausus theatrorum, the
   saddest duties are sweeter then the greatest triumphs, and the worst
   and most afflicted part of godliness is better than all the joys and
   comforts of the world. It is better to have your good things to come,
   than here: Luke xvi. 21, he lived in jollity, but his good days were
   past. Do not measure things by the present sweetness, but by the future
   profit; that which droppeth honey may prove wormwood. See Luke vi. 25,
   `Woe unto you that laugh now, for you shall weep, &c.

   Obs. 2. That an excellent way to moderate the excess of joy is to mix
   it with some weeping. He speaketh to men drunk with their present
   happiness, and his drift is to awaken them out of their sense less
   stupor. The way to abate one passion is to admit the contrary: in
   abundance there is danger; therefore in your jollity think of some
   mournful objects. Nazianzen reporteth of himself that this was his
   practice, when his mind was likely to be corrupted with happiness, tois
   thre'nois sungi'gnomai, &c., to read the Lamentations of Jeremiah,
   [324] and to inure his soul to the consideration of matters sad and
   mournful. It was God's own physic to Belshazzar, in the midst of his
   cups to bring him to think of his ruin by a handwriting upon the wall.
   Well, then, when your mountain standeth strong, think of changes; evils
   come upon us unawares when we give up our hearts to joy. The secure
   carnalist would not so much as suppose a possibility of his death that
   night, Luke xii. 19. Better it was with Job, chap. iii. 25, `The evil
   which I greatly feared is come upon me., The cockatrice killeth us not
   if we see it first.

   And your joy to heaviness.--In all the context he noteth them as
   carnal, and as glorying in oppressing one another; such a joy and
   laughter is intended by which secure sinners please themselves in their
   present success, putting off all thoughts of imminent judgments.

   Obs. That prosperous oppression is rather matter of sorrow than joy to
   us. You laugh now, but God will laugh hereafter when your calamities
   and fears come, Prov. i. 20, Ps. xxxvii. 12, 13. Wicked men and carnal
   oppressors have never so much cause to be humbled as when they are
   prosperous; it is but a sure pledge of their speedy ruin. Now you
   despise others, scoff at the servants and ways of God; you puff, and
   the children of God sigh; see Ps. xii. 5. Oh! how will you hang the
   head when the scene is changed, and you are become objects of public
   scorn and contempt, and the children of God in a holy admiration shall
   say, as those in the prophet, `Where is the rage of the oppressor now?,
   Isa. li. 13. Oh! that men would awaken conscience, and say, I am
   a-laughing and triumphing; have I not more cause to howl and mourn? &c.

   Ver. 10. Humble yourselves in the sight of the Lord, and he shall lift
   you up.

   The apostle goeth on inculcating and pressing the same duty upon them;
   and lest they should rest in external exercises, he useth a word which
   more properly implieth the inward acts of the soul. Observe, from the
   context:--

   Obs. It is not the outward expressions that God looketh after in
   mourning, but the humble heart. God, that is a spirit, doth not reckon
   so much of bodily exercise. Tears, and cries, and beating of the body
   may all be counterfeit, or else done without a principle of grace; and
   many times there may be inward humiliation where a dry brain doth not
   yield tears. Godly sorrow doth not always keep the road, and vent
   itself by the eyes. Papists place much in tears and afflicting the
   body. The spirit-work is the more difficult; old wine and old bottles
   may well agree together, but not new wine and old bottles. Duties that
   require much spirit and soul-acts are too strong for weak men. I allude
   to Christ's expression concerning spiritual fasting, Mat. ix. 15, 16.
   Old carnal hearts cannot endure the rigour of such spiritual duties.
   Well, then, in your first duties see that ye do not only mourn and
   weep, but humble your souls. When ye confess sins, it is not words and
   tears that God looketh after, but a deep shame and feeling of the evil
   of your natures, iniquities of life, and defects in obedience. When you
   pray, look not so much at the outward heat and vehemency: the bodily
   spirits being agitated, there will be much contention and earnestness
   of speech; but see that the soul do reach forth after God by the
   tendency of holy ardours and desires. In the confessing of public sins,
   it is not the exact enumeration, apt language, but zeal for God's
   glory, compassion for others, good, holy desires of promoting
   righteousness, which the Lord looketh after. Ashes and sackcloth are
   nothing to the work of the soul: Isa. lviii. 5, `Will you call this a
   fast, or an acceptable day to God?, &c.

   In the sight of the Lord.--The like passage is in 1 Peter v. 6; but
   there it is `Humble yourselves under the mighty hand of God, &c. That
   expression implieth a motive or consideration to enforce the duty, but
   this in our apostle the sincerity of it. Observe hence:--

   Obs. 1. That duties are then truly done when they are done as in God's
   sight. The dread and reverence of God maketh the heart more sincere; so
   James i. 27, `Pure religion and undefiled before God, &c.; so 1 Peter
   iii. 21, `The answer of a good conscience towards God, &c. In the
   presence of God would you make such an answer? So Ps. cxix. 168, `I
   have kept thy testimonies, for all my ways are before thee;, there was
   David's motive. Well, then, in all duties of worship remember that you
   are before God; there is a broad and pure eye of glory fixed upon you.
   You have to do with God, that `telleth man his thought, that discerneth
   your spirits better than you do yourselves. That is a right address
   which is described, Acts x. 33, `We are all here present before God, to
   hear all things that are commanded thee of God., Here we come to pray,
   to hear, to humble ourselves before God. The soul will have a double
   advantage by such thoughts; the work will be more spiritual, and more
   pure and up right. More spiritual: I am not to be humbled before man,
   but before God. `Man looketh on the outward appearance, but God on the
   frame of the heart, 1 Sam. xvi. 7. Will this satisfy God? `Is it such a
   fast as he hath chosen?, Isa. lviii. 5. So also more pure and upright.
   Whatever a man doth to God, he will do it for God's sake: religious
   duties will be performed upon reasons of religion, not for custom and
   company, but for God, to God.

   Obs. 2. The sight of God is an especial help to humiliation. The soul
   becometh humble by the true knowledge of God and ourselves: Job xlii.
   6, `Mine eye seeth thee, therefore I abhor myself in dust and ashes.,
   When he had a glorious apparition of God he vanished into nothing in
   his own thoughts. The stars vanish when the sun ariseth; and our poor
   candle is slighted into a disappearance when the glory of God ariseth
   in our thoughts. We see our wants in God's fulness; the ocean maketh us
   ashamed of our own drop; and we see our vileness in God's majesty. What
   is the balance dust to a mountain, and our wickedness in comparison of
   God's holiness? Elijah wrapt his face in a mantle ^when God's glory
   passed before him, 1 Kings xix. 13. So Isaiah crieth out, `I am undone,
   I am undone, a man of polluted lips, when God showed him his glory,
   Isa. vi. 5. Upon any apparition of God to the faithful they were filled
   with a fear because of their own weakness and corruption. Well, then,
   it directeth us how to be humble in our addresses to God; get as large
   and comprehensive thoughts of him as you can; see his glory, if you
   would know your own baseness. Men are slight in duties, because they
   have low thoughts of God. They offered the Lord `a corrupt thing,
   because they did not consider he was `a great king, Mal. i. 14. The
   elders that saw God in his glory, `fell down upon their faces, Rev. vi.

   And he shall lift you up.--What doth this promise imply? I answer--It
   is meant of any kind of happiness and felicity; either deliverance out
   of trouble: `The Lord heareth the desires of the humble, Ps. x. 17;
   advancement in the world to honour, or any outward dignity: Prov. xxix.
   23, `A man's pride shall bring him low, but honour shall uphold the
   humble in spirit., Though places of advancement be slippery, yet the
   humble shall be continued and upheld. So for advancement in grace or
   glory: Mat. xviii. 4, `Whosoever shall humble himself as a little
   child, the same shall be greatest in the kingdom of heaven;, that is,
   have most grace and glory. Learn hence:--

   Obs. That submission and humility is the true way to exaltation. It is
   often repeated in the gospel: `He that humbleth himself shall be
   exalted, and he that exalteth himself shall be abased;, see Luke xiv.
   11; Mat. xxiii. 12. We are all by nature proud, and would be exalted;
   the way to rise is to fall. God gave us a pattern of it in Jesus
   Christ. First, `He emptied himself, and humbled himself to the death of
   the cross; wherefore God hath highly exalted him, and given him a name
   above all names, Phil. ii. 5-9. Well, then, would you have deliverance?
   humble yourselves. The lion spareth the prostrate prey. Omnipotence
   will not be your terror, but protection. Would you have grace? see more
   of God. He that is in the low pits seeth stars in the daytime. Would
   you have your outward station firm? the Lord will uphold the humble.
   Would you have the comforts of the Spirit and the preferment of grace?
   the Lord will `revive the spirit of the humble, Isa. lvii. 15. You are
   God's second heaven: `I will dwell with the contrite spirit., The world
   looketh upon humility as the way to make us contemptible; when we
   stoop, we think every one will tread upon us. You see in the vote and
   sentence of the promises it is the way to be exalted either in the
   favour of God or men. Lastly, out of all we may be encouraged to wait
   upon God with a holy humility and confidence in our low estate: Job
   xxii. 29, `When men are cast down thou shalt say, There is a lifting
   up; and he shall save the humble person., When all thy affairs `go to
   decay, thou mayest bear up on these hopes. In Peter it is, 1 Peter v.
   6, `He shall lift thee up in due time., Wait God's leisure, and the
   promise shall surely be fulfilled; only be humble, not only morally,
   but graciously. Gracious humiliation is a deep sense of our misery and
   vileness, with a desire to be reconciled to God upon any terms.

   Ver. 11. Speak not evil of one another, brethren. He that speaketh evil
   of his brother, and judgeth his brother, speaketh evil of the law, and
   judgeth the law: but if thou judge the law, thou art not a doer of the
   law, but a judge.

   Here the apostle cometh to dissuade them from another sin, of which he
   had impleaded them guilty before, and that is detraction and speaking
   evil of one another.

   Speak not evil of one another, brethren, me katalaleite allelon, speak
   not one against another. The word implieth any speaking which is to the
   prejudice of another, be it true or false; the scripture requiring that
   our words should suit with love as well as truth. Note hence:--

   Obs. That speaking evil of one another doth not become brethren and
   Christians. A citizen of Sion is thus described: Ps. xv. 3, `He
   backbiteth not with his tongue, nor doth evil to his neighbour, nor
   taketh up a reproach against his neighbour., So there is an express
   law: Lev. xix. 16, `Thou shalt not go up and down as a tale-bearer
   among the people., Rokel, saith Ainsworth, [325] signifieth a merchant
   or trafficker up and down with spices; thence the word rakil, there
   used for one that wandereth from place to place uttering slanders as
   wares. These pedlars will be always opening their packs, Thus I have
   heard of such and such a one, &c.; these were not to be suffered in
   Israel. There are several kinds of evil-speaking: they may be all
   ranked under two heads--whispering and backbiting. Whispering is a
   privy defamation of our brother among those that think well of him;
   backbiting is more public, before every one promiscuously. Now both may
   be done many ways, not only by false accusations, but by a divulging of
   their secret evils, by extenuating their graces, by increasing or
   aggravating their faults, and defrauding them of their necessary excuse
   and mitigation, by depraving their good actions through the supposition
   of sinister aims; by mentioning what is culpable, and enviously
   suppressing their worth. It were easy to run out upon this argument,
   but I contain myself. Well, then, if all this misbecometh brethren, do
   not give way to it in yourselves, nor give ear to it in others. (1.) Do
   not give way to it in yourselves; nature is marvellously prone to
   offend in this kind, therefore you must lay on the greater restraints,
   especially when the persons whom you would blemish profess religion:
   Num. xii. 8, `Were you not afraid to speak against my servant, against
   Moses?, Mark the pa'thos, or emphasis of that expression: What! against
   my servant? against Moses? You should be afraid to speak against any
   one, much more against those whom God hath a mind to honour. This is
   the devil's proper sin; he is `the accuser of the brethren, Rev. xii.
   10. He doth not commit adultery, break the Sabbath; these are not laws
   to him; but he can bear false witness, dishonour parents, accuse the
   brethren; and yet what more common amongst us? John Baptist's head in a
   charger is a usual dish at our meals. When men's hearts are warm with
   wine and good cheer, then God's children are brought in, like Samson
   among the Philistines, to make them sport. Oh! consider, God will
   surely recompense this into your bosoms; either in this life--`They
   that judge are judged, Mat. vii. 1; men are bold with their names,
   because they were not tender in meddling with others; or in the life to
   come, without repentance. It is said of the wicked, Ps. lxiv. 8, `Their
   own tongue shall fall upon them., How unsupportable is the weight of
   the sins of this one member! (2.) Do not give way to it in others: your
   ears may be as guilty as their tongues; therefore such whisperings
   should never be heard without some expression of dislike. Solomon
   commendeth a frown and the severity of the countenance: Prov. xxv. 23,
   `As the north wind driveth away rain, so doth an angry countenance a
   backbiting tongue., They are discouraged when they do not meet with
   compliance. David would not have such to dwell in his house, Ps. ci. 5.
   Certainly our countenancing them draweth us into a fellowship of the
   guilt. Now if we must not receive these whispers against an ordinary
   brother, much less against a minis ter; there is express provision for
   the safety of their repute and credit: `Against an elder receive not,
   &c., 1 Tim. v. 19; partly because men are apt to hate him that
   reproveth in the gate, and so they are liable to be traduced; partly
   because men in office are most observed and watched, see Jer. xx. 12,
   and Ezek. xxxiii. 30; and partly because their credit is of most
   concernment for the honour of the gospel: therefore we should not
   easily hear those that are `talking of them by the walls and doors of
   the houses, as it is in the prophet.

   For he that speaketh evil of his brother, and judgeth his brother.--In
   that word judgeth the apostle showeth what their censuring amounted to,
   a usurping of God's office, and a passing sentence upon their brethren;
   and also what kind of evil-speaking he principally intendeth; that is,
   for things merely indifferent, as observation of days, meats, and the
   like, see Rom. xiv. 3, 4. Observe hence:--

   Obs. That censuring is a judging: you arrogate an act of power which
   doth not belong to you. When you are advanced into the chair of
   arrogance and censure, check yourselves by this thought, Who gave me
   this superiority? The question put to Moses may well be urged, in the
   behalf of our wronged brethren, to our souls: `Who made thee a judge
   over us?, Exod. ii. 14. Paul useth the same disuassion, Rom. xiv. 4,
   `Who art thou that judgest another man's servant?, &c.

   Speaketh evil of the law, and judgeth the law.--How can this be?
   Several ways may this sentence be made good. I shall name the
   principal.

   First, Every sin is a kind of an affront to the law that forbiddeth it;
   for, by doing quite contrary, we do in effect judge the law not fit or
   worthy to be obeyed. As, for instance, in the present case, the law
   forbiddeth rash judgment, and speaking evil one of another; but the
   detractor approveth that which the law condemneth, and so in effect
   judgeth the law to be not good or equal. From hence observe:--

   Obs. That sin is a judging of the law. It is said to David, 2 Sam. xii.
   9, `Wherefore hast thou despised the commandment of the Lord, to do
   evil in his sight?, In the rage of his lust David looked upon it as a
   slight law. Observe it when you will, you will find that in sinning
   there are some implicit evil thoughts by which the law of God is
   disvalued and disapproved; we think it unworthy, hard, or envious, or
   unequal. Those wretches speak out that which is the silent language of
   every sinful action: Ezek. xviii. 25, `The ways of the Lord are not
   equal, the ways of the Lord are not equal., The heart of man is by
   nature obstinately and vehemently set upon lust, revenge, censuring;
   therefore, in all these cases, we are most apt to think the law of God
   hard and injurious to the liberty of man, and that God hath dealt
   enviously with our natures to deny them the pleasures which we so
   strongly pursue. This was the devil's first insinuation against God, he
   seeketh to work Adam into hard thoughts of God's restraint: Gen. iii.
   5, `God knoweth, that in the day ye eat thereof, your eyes shall be
   opened., And still it is Satan's great policy to represent God as a
   hard taskmaster, and to make us think evil of the law; therefore Paul
   seeketh to prevent such thoughts, when the law checked his lusts and
   brought him into a sense of inevitable misery: Rom. vii. 12, `The law
   is holy, and the commandment just and good;, but was that good which
   caused death to him? Yes, saith he, I look upon it still as a rule of
   right; it is I am carnal, my heart is wicked, &c. Well, then, you see
   how to make sin odious; it is a despising of the law, a speaking evil
   of the law; it slighteth that rule which it violateth.

   Secondly, They were wont, in that age to condemn one another for things
   indifferent, merely upon their own will and sense, without any warrant
   and sentence from the word, as you may see, Rom. xiv. Now this was a
   kind of condemning of the law, as if it were not full and exact enough,
   but needed to be pieced up by man's institutions.

   Obs. Observe, that to make more sins than God hath made, is to judge
   the law. You imply it to be an imperfect rule: men will be wise beyond
   God, and bind others in chains of their own making. It is true there is
   an `obedience of faith, by which the understanding must be captivated
   to God, but not to men; to the word, not to every fancy. There is a
   double superstition, positive and negative; the one when men count that
   holy which God never made holy, the other when men condemn that which
   God never condemned. They are both alike faulty; we are not in the
   place of God; it is not in our power to make sins or duties: `Touch
   not, taste not, handle not, were the ordinances and precepts of false
   teachers, Col. ii. 21. There are three things exempted from man's
   judicatory--God's counsels, the holy scriptures, and the hearts of men.
   We should not dogmatise and subject men to ordinances of our own
   making, press our own austerities and rigorous observances as duties.
   Justice and wisdom is good, but to be `just overmuch, or `wise
   overmuch, is stark naught, Eccles. vii. 15, 16; that is, to be just or
   wise beyond the rule. Man is a proud creature, and would fain make his
   morosity a law to others, and obtrude his own private sense for
   doctrine. It is usual to condemn everything that doth not please us, as
   if our magisterial dictates were articles of faith. We must not come in
   our own name, but judge as the word judgeth, or else we judge the word.
   The Lord grant we may consider it in this dogmatising age, wherein
   every one crieth up his private conceit for law, and men make sins
   rather than find them!

   Thirdly, You may conceive it thus: They might discommend and censure
   others for that which the word approved and allowed, and so did not so
   much condemn private persons as the law itself. If you take in this
   consideration, the note will be:--

   Obs. That to plead for sins, or to asperse graces, is to judge the word
   itself. Thus you set the pride of corrupted wit against the wisdom of
   God in the scriptures: `Woe be to them that call good evil, and evil
   good; that put light for darkness, and darkness for light; that put
   bitter for sweet, and sweet for bitter, Isa. v. 20. Usually thus it is
   in the world; grace meeteth with calumny and sin with flattery. Open
   and gross sins are the more gently stroked, because they have the hap
   to go away under a good name: drunkenness is good fellowship, censure
   is conference and good discourse, error is new light, rebellion is zeal
   of public welfare; but grace hath, the hap to suffer under some ill
   resemblance. As they were wont to deal with Christians in the primitive
   times, to put them in bearskins, and then to bait them, so graces are
   miscalled and misrepresented, and then hooted at. The law saith, Be
   zealous, be peaceable, &c., but in the world's reckoning zeal is fury,
   peaceableness and holy moderation is time-serving and base compliance;
   pressing humbling doctrine is legalism, &c. Thus do many deceive
   themselves with names; but do not you judge the law in all this? The
   law saith, Sitting at the wine all day is drunkenness, and you call
   this good fellowship, &c.

   But if thou judge the law, thou art not a doer of the law, but a judge;
   that is, when thou exercisest such a rash superiority over the law,
   thou dost clearly exempt thyself from obedience and subjection to it.
   Observe hence:--

   Obs. Those that judge the word, no wonder if they be given over to the
   disobedience of it. It is done grossly by those that either deny the
   divine authority of the scriptures, or accuse it, as the Papists do, as
   an uncertain rule, or examine all the doctrines of it by their private
   reason, or the writings and precepts of men, &c. And it is done more
   closely by those that come to judge the word, rather than to be judged
   by it. It is true, we have a liberty to examine, but we should not come
   with a mind to cavil and censure. The pulpit, which in a sense is God's
   tribunal, should not be our bar. The matter delivered must be examined
   by scripture modestly and humbly, but we must not despise and slight
   God's ordinance, and come hither merely to sit judges of men's parts or
   weaknesses. This is the ready way to beget an irreverent and fearless
   spirit. And then when men lose their awe and reverence, their restraint
   is gone, and they grow loose, or desperately erroneous. God will punish
   their pride with some sudden fall. Look to your ends, Christians; you
   will find a great deal of difference between coming to hear and coming
   to censure. If you come with such a vain aim, see if you get anything
   by a sermon but matter of carping, and see if that do not bring you to
   looseness, and that to atheism. Usually this is the sad progress of
   proud spirits. First preaching is censured, not examined, then the
   manners are tainted; then the word itself is questioned, and then men
   lose all fear of God and man.

   Ver. 12. There is one lawgiver, that is able to save and to destroy:
   who art thou that judgest another?

   He persisteth in the same argument. God the lawgiver is the only judge;
   and who art thou that thou invadest or usurpest his office?

   There is one lawgiver.--But you will say, We can name many others,
   Lycurgus, Zaleucus, Solon, &c., many who had also potestatem vitae et
   necis, power of life and death, and many now that make and dispense
   laws. How is this sentence true? I answer Grotius supposeth the apostle
   intendeth Christ by this expression, in opposition to Moses, as arguing
   against those that would continue the use of the ceremonies, and
   observe difference between days and meats, &c. Now saith he, we in the
   Christian church have but one lawgiver, Christ, and not Moses. These
   must not be yoked and coupled together. But this is too argute, and
   offereth too much force to the context. More probably, then, he
   meaneth--(1.) That there is but one absolute and supreme lawgiver,
   whose will is the rule of justice. Others are directed by an external
   rule, and prudent considerations of equity and safety, and therein they
   are but as God's deputies and substitutes, either in church or
   commonwealth: 2 Chron. xix. 6, `Ye judge not for man, but for the Lord;
   the Lord is with you in the matter of judgment., (2.) In spiritual
   things none else can give laws to the conscience. In external policy
   the laws and edicts of men are to be observed. But he speaketh of the
   internal government of the conscience, where God alone judgeth by the
   word; for he speaketh against those that in indifferent things would
   set up their own will as a rule of sin or duty. Observe:--

   Obs. That God alone can give laws to the conscience. So Isa. xxxiii.
   22, `The Lord is our judge, the Lord is our lawgiver, the Lord is our
   king; he will save us., Take them in a spiritual sense, and the words
   are exclusive: God, and no other, our only judge, our only law giver,
   &c. God only knoweth the conscience, and therefore God only must judge
   it, and give laws to it. God only can punish the conscience for sin,
   and therefore he only can make a sin. It is the privilege of his word
   to `convert the soul, Ps. xix.

   Object. There may be an objection framed against this doctrine out of
   Rom. xiii. 5, where it is said, `Wherefore ye must be subject, not only
   for wrath, but for conscience, sake., So that men's commands seem to
   oblige the conscience.

   Sol. I answer--They do in a sort, but not in that order and manner that
   God's do. (1.) Not directly and immediately, but by the intervention of
   God's command. As a Christian is bound to perform all civil duties upon
   reasons of religion, we are bound in conscience, though human laws
   under that quatenus do not bind conscience. So 1 Peter ii. 13, `Submit
   yourselves to every ordinance of man for the Lord's sake., It is God's
   command that bindeth my conscience to observe man's. So Eccles. viii.
   2. `I counsel thee to keep the king's commandment, and that in regard
   of the oath of God;, that is, not only for fear of men, but chiefly for
   wronging thy conscience towards God. (2.) Not so universally and
   unlimitedly. I must obey God intuitu voluntatis, upon the bare sight of
   his will; but I must examine the laws of men, whether they be just,
   equal, suiting with charity and public safety; and in many cases active
   obedience must be withheld. Peter and the apostles said, Acts v. 29,
   `We ought to obey God rather than men., Many such cases there are; but
   now towards God conscience is bound, though it can see no reason for
   it, no good from it. (3.) Not so absolutely. Whatever God commandeth, I
   am bound to do it even in secret, though it be to my absolute
   prejudice; but now submission to man may be performed by suffering the
   penalty, though the obedience required be forborne; and in some cases a
   man may do contrary in private, where the thing is indifferent, and
   there is no danger of scandal and contempt of authority. Well, then,
   hear no voice but God's in your consciences, no doctrines in the church
   but Christ's. When they brought in foreign doctrines, it is said, they
   `did not hold the head, Col. ii. 19. No offices, institutions, and
   worship must be allowed but such as he hath appointed. Antiquity
   without scripture is no sure rule to walk by. We must not look what
   others did before us, but what Christ did before them all. [326] So not
   the authority of the church; she is `the pillar and ground of truth, 1
   Tim. iii. 15, sensu forensi non architectonico; that is, to hold forth
   Christ's mind, as a post doth a king's proclamation. Some power the
   church hath in rites of decency, and expediency, and order, by virtue
   of that general canon, 1 Cor. xiv. 40 (though that text carrieth the
   face of a restraint rather than an allowance, and doth not so much
   enlarge as moderate church power, as I have elsewhere cleared), but in
   the main matters the church can only declare laws, not make them; and
   though in matters indifferent she can direct to what is suitable to
   order and decency, yet those directions should be so managed that they
   do not take away the nature of the thing; and though Christian liberty
   be restrained, it must not be infringed. It is the injury of antichrist
   to usurp an authority over the church of God; and this is the very
   spirit of antichristianism, to give laws to the conscience. Calvin
   [327] saith, Men would have us more modest than to call the Pope
   Antichrist; but as long as he doth exercise a tyranny over the
   conscience, we shall never give over that term; nay, we shall go
   further, saith he, and call those members of antichrist that take such
   snares upon their consciences. The setting up another lawgiver is
   properly antichristianism; for then there is one head set against
   another, and human authority against divine. It is Paul's character of
   antichrist: 2 Thes. ii. 4, that `he as God sitteth in the temple of
   God;, that is, making himself absolute lord of consciences, bringing
   them to his obedience, working them to his advantage.

   Who is able to save and to destroy.--It noteth God's absolute power to
   do with man either temporally or spiritually as he pleaseth. This power
   is everywhere given to God: Deut. xxxii. 39, `See now, that I, even I,
   am he, and there is no god with me: I kill, and I make alive; I wound,
   and heal; and there is none able to take out of my hand., So 1 Sam. ii.
   6, and Isa. xliii. 13. Note hence:--

   Obs. 1. That absolute supremacy becometh none but him that hath
   absolute power. The power of magistrates is limited by the will of God,
   because they depend upon him, and can do nothing but as they are
   enabled and authorised by him, John xix. 11.

   Obs. 2. God hath an absolute and supreme power on men, and can dispose
   of them according to his will and pleasure. And therefore we must--(1.)
   Keep close to his laws with more fear and trembling; there is no
   escaping this judge, 1 Cor. x. 22. Eternal life and eternal death are
   in his disposal, Mat. x. 28. (2.) Observe them with more encouragement;
   live according to Christ's laws, and he is able to protect you: Ps.
   lxviii. 20, `Our God is the God of salvations, and to him be long the
   issues of death., He can save his people, and he hath many ways to
   bring his enemies to ruin. Your friend is the most dreadful enemy; he
   `hath the keys of death and hell, Rev. i. 18. (3.) Be the more humbled
   in case of breach of his laws. Oh! what will you do with this lawgiver,
   who, with the rebuke of his countenance, can turn you into hell? see
   Ezek. xxii. 14. Have you courage and strength enough to withstand God?
   What will you do with him that is `able to save and destroy?, Wool
   overcometh the strokes of iron by yielding to them. There is no way
   left but submission and humble ad dresses. He may be overcome by faith,
   but not by power: Isa. xxvii. 5, `Take hold of his strength, and you
   may make peace with him., By humble supplications you may `prevail with
   God as princes.,

   Who art thou that judgest another? that is, what a distance is there
   between thee and God! what a sorry judge to him! You have the same
   question, Rom. xiv. 4.

   Obs. It is good to shame pride with the consideration of God's glory,
   and our own baseness. He is `able to save and to destroy;, but `who art
   thou?, &c.

   Ver. 13. Go to now, ye that say, To-day or to-morrow we will go into
   such a city, and continue there a year, and buy and sell, and get gain.

   Having formerly spoken against those that contemned the law, he now
   speaketh against those that contemned providence, promising themselves
   a long time in the world, and a happy accomplishment of their carnal
   projects, without any sense or thought of their own frailty, or the
   sudden strokes of God. In this verse he doth, as it were, personate
   them, and give a most accurate representation of their thoughts.

   Go to now, a'ge nun.--The vulgar readeth Ecce, as if it were i'dou, 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.
   [328] The same adverb is used chap. v. 1. From this opening of the word
   observe:--

   Obs. That if we would know the evil of our actions, it is good to use
   reviews and reflecting thoughts. We sin and go on in sin because of
   incogitancy. There should be wise consideration aforehand to prevent
   the sin, and faithful recollection to prevent the going on in sin. God
   complaineth, Jer. viii. .6, `No man saith, What have I done?, This
   recollection citeth the soul before three bars:--(1.) Conscience; (2.)
   God's eye; and (3.) God's throne or tribunal. It rouseth up the light
   of conscience by comparing the action or speech with a principle of
   reason, or the word, as in the present case, thus:--Am I Lord of future
   events, that I do so confidently determine or define them? Do those
   things hang on my will? Is my life or actions in mine own power? It
   draweth the soul into the presence of God thus: Would I have the
   jealous God, that disposeth of human events and successes, to take
   notice of such speeches? So before God's judgment seat thus: Would I
   defend such actions or speeches before the tribunal of God? Will these
   carnal deliberations endure the severe search and trial of the great
   day? Thus should you in all cases review your actions, and, as the
   prophet saith, `Behold your way in the valley, Jer. ii. 23.

   Ye that say, To-day or to-morrow we will go into such a city, &c.--By
   an imitation he reciteth the speeches or thoughts of the Jewish factors
   or merchants. Now we will go to Alexandria, or to Damascus or to
   Antioch, which were the places of their usual traffic. Observe hence:--

   Obs. 1. That carnal hearts are all for carnal projects. Thoughts are
   the purest offspring of the soul, and do discover the temper of it. Men
   are according to their devices. See Isa. xxxli. 6, 7, `Liberal men
   devise liberal things., Carnal men are projecting how to spend their
   days and months in buying and selling and getting gain. The fool in the
   Gospel is thinking of enlarging his barns, and plucking down `his
   houses and building greater, Luke xii. 17, 18; this engrosseth all his
   thoughts. One apostle describeth .such men thus, `Minding earthly
   things, Phil. iii. 19. Another thus, `Having an heart exercised with
   covetous practices, 2 Peter ii. 14; that is, with earnest contrivances
   how to promote their gain and earthly aims. A gracious heart is for
   gracious projects, how they shall be more thankful, Ps. cxvi. 12; how
   more holy, more useful for God, more fruitful in every good work; `what
   they shall do to inherit eternal life., Oh! consider, this is the
   better care, that more suiteth with the end of our creation and the
   nature of our spirits. We were sent into the world, not to grow great
   and pompous, but to enrich our souls with spiritual excellences, &c.

   Obs. 2. Again you may observe, that carnal men send out their thoughts
   to forestall and fore-enjoy their contentments ere they obtain them. It
   is usual with men to feed themselves with the pleasure of their hopes.
   Sisera's mother's ladies looked through the lattice, pleasing
   themselves in the thought of a triumphant return, Judges v. Thoughts
   are the spies and messengers of the soul; hope sendeth them out after
   the thing expected, and love after the thing beloved. When a thing is
   strongly expected, the thoughts are wont to spend themselves in
   creating images and suppositions of the happiness of enjoyment. If a
   poor man were adopted into the succession of a crown, he would please
   himself in the supposition of the future honour and pleasure of the
   kingly state. Godly men, that are called to be `co-heirs with Christ,
   are wont to pre-occupy the bliss of their future estate, and so do in a
   manner feel what they do but expect. So also do carnal men charm their
   souls with whispers of vanity, and feed themselves with the pleasant
   anticipation of that carnal delight which they look for; as young heirs
   spend upon their hopes, and riot away their estate ere they possess it.
   Well, then, look to it; it is a sure note of fleshliness when the world
   runneth so often in your thoughts, and you are always deflowering
   carnal contentments by these anticipations of lust and sin; and you
   have nothing to live upon, or to entertain your spirit withal, but
   these suppositions of gain and pomp, and the reversion of some outward
   enjoyment.

   Obs. 3. Again, you may observe their confidence of future events: `We
   will go, and continue there a year, &c. Note thence, that carnal
   affections are usually accompanied with, certainly much encouraged by,
   carnal confidence. They are doubly confident: of the success of their
   endeavours, `We will get gain;, of the continuance of their lives, `We
   will continue there a year., Lust cannot be nourished without a
   presumption of success: when men multiply endeavours, they little think
   of God, or of the changes of providence: it is enough to undo lust to
   suppose a disappointment; besides, when there is such a presence of
   means, we ascribe little to the highest cause. First the world stealeth
   away our affections, and then it intercepteth our trust; there is not
   only adultery in it, James iv. 4, but idolatry, Eph. v. 5. It is not
   only our darling, but our god; and that is the reason why worldly men
   are always represented as men of a secure presumption; as Luke xii. 9,
   `Soul, thou hast much goods laid up for many years; eat, drink, and be
   merry;, so Job xxix. 18, `I shall die in my nest, and multiply my days
   as the sand;, so in that apocryphal passage, Ecclus. xi. 19, `I have
   found rest, and will eat continually of my goods; and yet he knoweth
   not what time shall come upon him., They think now they have enough to
   secure them against all chances. Well, then, look to your confidence
   and trust; when you are getting an estate, is your expectation founded
   in faith or lust? When you have gotten an estate, where lieth the
   assurance of your contentment? in the promises, or your outward
   welfare?

   Obs. 4. Again, from that to-day or to-morrow, and we will tarry there a
   year. Carnal men are not only confident of present, but future welfare,
   which argueth an heart stupidly secure, and utterly insensible of the
   changes of providence: Isa. lvi. 12, `To-morrow shall be as this day,
   and much more abundant;, Ps. xlix. 11, `Their inward thought is that
   their houses shall continue for ever., Men love to enjoy their carnal
   comforts without interruption, thought of death, or change. Every day
   is as a new life, [329] 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, poie'somen--we will factor it there. He chiefly
   instanceth in trading, and accommodateth his words to the merchant's
   profession, because too often and too sensibly are these carnal
   thoughts, hopes, and confidence found in merchants and men versed in
   worldly trading; though he intendeth to speak against all sorts of men
   that undertake anything in the confidence of their own wisdom and
   industry, without the leave and blessing of providence. Therefore
   observe hence:--

   Obs. 1. From the letter of the place, that merchants are very liable to
   thoughts and discourses savouring of carnal presumption and confidence.
   In their bourses and exchanges they are always talking of wares, and
   gain, and traffic, without any thought of God: Hosea xii. 7, `He is a
   merchant; the balances of deceit are in his hand;, in the original, `he
   is a Canaanite., Canaan's posterity, upon whom the curse fell, was most
   happy in this course of life; [330] and being driven out of the land by
   the Israelites into the maritime towns, they were most famous for
   navigation. It is your ordinary calling to go from place to place; take
   God along with you wherever you go. Of all men you should be most
   cautelous: in your commerce be mindful of God and of yourselves; of God
   s providence and your own frailty, that you neither be too much in the
   world, nor too confidant of your own industry.

   Obs. 2. From the scope of the whole verse, that it is a vain thing to
   promise ourselves great matters without the leave of providence. To
   say, `We will go, `we will do thus and thus, it is vain; for we are not
   lords of our lives, nor lords of our own actions: Ps. xxxi. 15, My
   times are in thy hand;, so Prov. xxvii. 1, `Boast not thyself of
   to-morrow, for thou knowest not what a day may bring forth., To-day we
   are, and to-morrow not: we cannot tell what may be in the womb of the
   next morning. So for our actions: `Their works are in the hand of God,
   Eccles. ix. 1. The performance of them, and the success of them; we
   need counsel and a blessing. The prophet speaks of it as of a known
   case, Jer. x. 23, `O Lord, I know that the way of man is not in
   himself; it is not in the sons of men to direct their steps., But when
   do men promise themselves great matters without the leave of
   providence? I answer--Many ways: the principal are these--(1.) When
   they undertake things without prayer. You may speak of success when you
   have asked God's leave: Job xxii. 28, `Acquaint thyself with God, then
   thou shalt decree a thing, and it shall be established., (2.) When they
   are too confident of future contingencies and events, without any
   submission and reservation of the will of God, and boast upon mere
   human likelihoods: see Exod. xv. 11; and Judges, v. 28 30; so 1 Kings
   xx. 10, 11, `The gods do so to me, and more also, if the dust of
   Samaria suffice for handfuls for all the people; and the king of Israel
   said, Let not him that girdeth on his harness boast as he that putteth
   it off., He would plunder Samaria so bare that he would not leave any
   dust there; but God disappointed him. (3.) When men's endeavours are
   set up in God's stead, we think all dependeth upon the course of
   sublunary causes, and so neglect God. (4.) When men promise themselves
   a time to repent hereafter. [331] Many think within themselves, I will
   follow my pleasure and profits, and then spend my old age in a devout
   and retired privacy; first build, and trade, and bustle in the world,
   and adjourn God to the aches and dull phlegm of their age. Foolish man
   decreeth all future events as if all were in his own hands. Well, then,
   in all cases remember God; it is useful for princes and men employed in
   counsels for public welfare. How often do they prove unhappy because
   they do not seek God! We should ask counsel of the oracle before we
   take it from one another. The heathens saw a need to begin with God.
   [332] So for soldiers; how soon is a battle turned! It is not for you
   to say, `I will pursue, I will overtake, &c. Solomon saith, `The battle
   is not always to the strong, Eccles. ix. So for traders; you must not
   say, I will send out a ship and get gain: how often are carnal
   presumptions checked! So for Christians; do everything in the name of
   the Lord Jesus; you cannot believe, repent when you will, nor pray as
   you will. Samson was mistaken when he said, `I will go forth and shake
   myself as at other times., The natural exercise of your faculties, and
   the divine assistances of grace, do all hang upon God's good pleasure.

   Ver. 14. Whereas ye know not what shall be upon the morrow. For what is
   your life? It is even a vapour, that appear eth for a little time, and
   then vanisheth away.

   Having discovered their carnal presumption, he now disproveth it by two
   arguments:--(1.) The casualties of the next day; (2.) The uncertainty
   of their own lives. Both which give a notable check to such fond
   confidence.

   Whereas ye know not what shall be on the morrow.--As if he had said,
   You talk of a long time, and you know not what shall happen the next
   day. Every day bringeth new providences and events with it. But you
   will say, Is it simply unlawful to provide for the morrow, or for time
   to come? I answer--No; Solomon biddeth us learn of the ant, Prov. vi.
   6-8, `Consider her ways, and be wise; she provideth her meat in summer,
   and gathereth her food in harvest;, so Prov. xxx. 25. It is but a wise
   foresight to secure ourselves against visible inconveniences. Joseph is
   commended for laying up food in the cities against the years of famine,
   Gen. xli. 35. And it was the practice of the apostles to lay up in
   store for the brethren at Jerusalem against the famine foretold by
   Agabus, Acts xi. 29. Only remember this must be done with caution; such
   provision must not arise from distrust, or a thought prejudicial to the
   care of providence, Mat. vi. 30. It must not hinder us from the great
   care of our lives, provision for heaven, Mat. vi. 35. It must be with
   submission to God. God may soon disappoint all; and after we have
   caught in hunting, we may not roast.

   For what is your life? It is even a vapour.--Brevity of life is set
   forth by many comparisons in scripture: by the flower of the field,
   Isa. xl. 6, 7; by the wind, Job vii. 7; a leaf before the wind, Job
   xiii. 25; by a shadow, Job xiv. 2. There is a heap of similitudes, Job
   ix. 25, `Now my days are swifter than a post; they flee away, and see
   no good; they pass away as swift ships; as the eagle hasteth to the
   prey., The word useth the more similitudes, that by every fleeting and
   decaying object we might be remembered of our own mortality; as also to
   check those proud desires which are in man of an eternal abode and
   lasting happiness in this life. In that place of Job there is a
   monument of man's frailty set forth in all the elements: go to the
   land, and there is a post; go to the sea, and there is a swift ship;
   look to the air, and there is an eagle. The heathen poets are much in
   deciphering the frail estate of man. Æschylus saith, man's life is
   ka'pnou ski'a, the shadow of smoke; and Pindarus, ski'as o'nar, the
   dream of a shadow. The similitude used here is that of a vapour. It
   were to trifle to show the resemblance in other things; it is brought
   only to show the swift passage of it, and because man's life is but a
   little warm breath tunned in and out by the nostrils; a narrow passage,
   and soon stopped, Isa. ii. 22.

   Observe out of the whole verse two points:--

   Obs. 1. That we have no assurance of our lives and comforts, and the
   events of the next day. It is a common argument; heathens are much in
   it. [333] Well, then, let every day's care be enough for itself, and
   live every day as the last day. Petrarch telleth of one who, being
   invited to dinner the next day, answered, Ego a multis annis crastinum
   non habui--I have not had a morrow for these many years. And Ludovicus
   Capellus telleth us of one Rabbi Eleazer, that advised men to repent
   but one day before their death, that is, presently; it may be the next
   before the last. It is a sad thing to promise ourselves many years, and
   to have our souls taken away that night; to measure out our time and
   years by our carnal projects, and of a sudden we and all our `white
   thoughts perish, [334] 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. [335] (1.) This checketh those that pass away
   their time rather than redeem it; prodigal of their precious time, as
   if they had too much of it. Our season is short, and we make it
   shorter. It is time for all of us to say, `The time past is more than
   enough to have wrought the wills of the flesh, 1 Peter iv. 3, or as it
   is, Rom. xiii. 11, `It is high time to awake out of sleep, &c., which
   was the scripture that converted Austin. (2.) If life be short, then
   moderate your worldly cares and projects; do not cumber yourselves with
   too much provision for a short voyage. The ship goes the swifter the
   less it is burdened; men take in too much lading for a mere passage.
   (3.) Be more in spiritual projects, that you may lay up a foundation
   for a longer life than you have to live here; do much work in a little
   time. Shall we lose any part of that which is so short? or in a short
   life make way for a long misery? The apostle saith, 2 Peter i. 13, `I
   will put you in remembrance, knowing that shortly I must put off this
   tabernacle., We are all shortly to divest ourselves of the upper
   garment of the flesh; let us do all the good that we can. Christ lived
   but thirty-two years, or thereabouts; therefore he `went about doing
   good, and healing every sickness, and every disease., Ministers pack
   their matter close when they have but a little time; so should you; you
   have but a short time, be the more diligent.

   Ver. 15. For ye ought to say, If the Lord will, we shall live, and do
   this or that.

   Having disproved their confidence, he proceeded to rectify it by
   pressing them to a holy and reverent remembrance of God's providence
   and their own frailty.

   For ye ought to say, If the Lord will.--Here a doubt ariseth. Must we
   always of necessity use this form of speech, or such an express
   exception and reservation of providence? I answer--(1.) It is good to
   accustom the tongue to holy forms of speech; it is a great help: the
   heart is best when there are such explicit and express exceptions of
   providence: `If the Lord please, `If the Lord will, `If it please the
   Lord that I live., A pure lip becometh a Christian, that they may be
   distinguished by their holy forms, as others are by their oaths, rotten
   speech, and unholy solicitations. Besides, it is useful to stir up
   reverence in ourselves, and for others, instruction. Such forms are
   confessions of divine providence and the uncertainty of human life.
   (2.) The children of God use them frequently: 1 Cor. iv. 19, `But I
   will come unto you shortly, if the Lord will;, so 1 Cor. xvi. 7, `I
   must tarry a while with you, if the Lord permit;, so Rom. i. 10,
   `Making request, if by any means I might have a prosperous journey to
   come unto you;, so Phil. ii. 19, `I trust in the Lord Jesus to send
   Timothy to you shortly., The children of God know that all their goings
   are ordered by the Lord; therefore they often use these reservations of
   his will and power. See also Gen. xxviii. 20, and Heb. vi. 3. (3.) The
   very heathens, by the light of nature, were wont to use these forms
   with some religion, and would seldom speak of any purpose of theirs
   without this holy parenthesis. Plato bringeth in Alcibiades asking
   Socrates how he should speak, [336] he answereth, Before every work
   thou must say, If God will. The Greek su`n theo, [337] by the leave or
   blessing of God, was commonly used in the beginning of every
   undertaking. What was the practice of the oriental nations, with the
   story in Bensira, you may see in Gregory's `Observations on some
   Passages of Scripture, cap. 20. And for the story of the great Turk's
   murdering one of his Bassas for mentioning a confident purpose without
   any reservation of God's pleasure, you may see it in Lorinus and
   Salmeron on this place. (4.) When we use these forms, the heart must go
   along with the tongue: common speeches, wherein God's name is used, if
   the heart be not reverent, are but profanations. It is Austin's [338]
   counsel, Do you learn to have in your hearts what every one hath in his
   tongue: the speeches are common, but the signification is useful. (5.)
   It is not always necessary to express these forms: though there must be
   always either implicitly or expressly a submission to the will of God,
   yet we cannot make it a sin. to omit such phrases. The holy men of God
   have often purposed things to come, and yet not formally expressed such
   conditions; as in the third epistle of John, ver. 10, `Wherefore when I
   come, I will remember his deeds;, and Rom. xv. 24, `Whensoever I take
   my journey to Spain, I will come to you, &c., and in other places.

   Obs. All our undertakings must be referred to the will of God; not only
   sacred, but civil actions. Our journeys must not be undertaken without
   asking his leave; as Jacob, Gen. xxviii. 20 and xxiv. 12, `O Lord God
   of Abraham thy servant, send me good speed this day., No wonder, if
   this be neglected, that you meet with so many cross accidents; they do
   not come from your hard luck, but your profane neglect. But what is it
   to submit all our actions to the will of God? I answer--(1.) To measure
   all our actions by his revealed will, that is the rule of duty; we can
   look for no blessing but upon those ways that suit with it. There must
   be a submission to his secret will, but first a conformity to his
   revealed will. Lust hath its thele'mata, its wills, Eph. ii. 2; but we
   are to serve the will of God till we fall asleep, Acts xiii. 36. (2.)
   We must the more comfortably undertake any action when we see God in
   it: Acts xvi. 10, he gathered that God had called him to Macedonia. So
   when we see God, in the sweet means and course of his providence, or by
   inward instinct, guiding and leading us, we may with more encouragement
   walk in the way that he hath opened to us. (3.) When in our desires and
   requests we do not bind the counsels of God: Mat. xxvi. 39, `Not my
   will, but thine be done., In temporal things we must submit to God's
   will, both for the mercy, the means, and time of attainment. Creatures,
   that cannot ascribe to themselves, must not prescribe to God and give
   laws to providence, but must be content to want or have as the Lord
   pleaseth: if anything succeed not well, the Lord would not; that is
   enough to silence all discontents. (4.) We must constantly ask his
   leave in prayer, as before was urged. (5.) We must still reserve the
   power of God's providence, `If the Lord will, `If the Lord permit., God
   would not have us too carnally confident; it is good to inure the soul
   to changes. Two things we should often consider to this purpose, and
   they are both in the text:--(1st.) The sovereignty and dominion of
   providence: the Lord can blast your enterprise, though managed with
   never so much wisdom and contrivance; he can nip it in the bud, or
   check it in the very article of execution; and I have observed that
   usually God is very tender of his honour in this point, and usually
   frustrateth proud men that boast of what they will do, and conceive
   unlimited purposes, without any thought of the check they may receive
   in providence. It is a flower of the imperial crown of heaven, and the
   bridle that God hath upon the reasonable creature, to dispose of the
   success of human affairs; therefore herein God will be acknowledged:
   Prov. xvi. 9, `A man's heart deviseth his way, but the Lord directeth
   his steps., Man designeth, but the execution dependeth wholly upon
   God's will and providence. In peremptory resolutions there is a contest
   between us and heaven about will and power; therefore in such cases the
   answer of providence is more express and decisive to the creature's
   loss, that God may be acknowledged as Lord of success, and the first
   mover in all means and causes, without whom they have no force and
   efficacy. (2d.) Consider the frailty and uncertainty of your own lives;
   our being is as uncertain as the events of providence. If we live and
   God will, are the exceptions of the text, and do imply that there must
   be a sensible impression of our own frailty, as well as of the
   sovereignty of providence, that the heart may the better submit to God.
   It is said, Ps. cxlvi. 4, `His breath goeth forth, he returneth to his
   earth; in that very day his thoughts perish., Frail men are full of
   thoughts and projects; this they will do, and that they will do; go to
   such a city, promote their interests by such an alliance, gain so much
   by such a purchase, and then they will raise up some stately fabric
   which shall continue their name and memory to succeeding generations,
   and all this because they do not mind the earth which they carry about
   them, and how soon the hand of providence is able to crumble it into
   dust. Certainly man will never be wise till he is able to number his
   days, and doth sufficiently possess his soul of the uncertainty of his
   abode in the world, Ps. xc. 12.

   Obs. We shall live, and do this or that.--Mark! it is not enough that
   God suffer us to live, but he must also by the same will suffer us to
   do or act. The point is, that God's will concurreth not only to our
   lives, but actions. We may live, and yet not be able to do anything for
   the promotion of our designs: for if God suspend his concurrence, the
   creatures cannot act, at least not with any Cowardliness and success,
   which quite crosseth the doctrine of the heathen philosophers. Seneca
   said, Quod vivamus, deorum munus est; quod bene vivamus, nostrum--that
   we live, it is by the benefit of the gods; that we live well, it is of
   ourselves. So Tully: Judicium hoc omnium mortalium est, &c.--this is
   the judgment of all men, that prosperity is to be sought of God, but
   wisdom to be gotten by ourselves. But in the scriptures we are taught
   otherwise, not only to seek success of God, but direction; he giveth
   abilities to perform, and a blessing when the action is finished.
   Without the efficacious as well as permissive will of God, `we can do
   nothing; he must give us life, and all things necessary to action. We
   must not only look up to him as the author of the success, but the
   director of the action. It is by his conduct and blessing that all
   things come to pass. Our very counsels and wills are subject to the
   divine government, and he can turn them as it pleaseth him, Prov. xxi.
   1; and therefore we must not only commit our ways to his providence,
   but commend our hearts to the tuition of his Spirit. In short, all
   things are done by his will, and must be ascribed to his praise.

   Ver. 16. But now ye rejoice in your boastings: all such rejoicing is
   evil.

   Here the apostle cometh to charge more closely their arrogant
   presumption of outward success upon their consciences, especially it
   being aggravated by professed acknowledgment and avowing of it, against
   the threatenings of the word.

   But now ye rejoice in your boastings.--It is not easy to define of what
   boastings the apostle meaneth. The persons to whom he wrote are
   charged, chap, ii., with glorying in their riches, and afterward for
   bearing up upon a mere profession of godliness, and glorying in their
   supposed religion; after that he chargeth them with glorying in a
   presumption of wisdom, manifested in their censorious insultations over
   the failings of others, chap. iii.; and now, last of all, for their
   glorying in their carnal hopes, or fond prognostications of the success
   of their own endeavours, as if their lives and actions were in their
   own power, and exempted from the dominion and government of providence.
   Probably all these may be intended, for the apostle's expression is
   plural, alazonei'ais, `ye glory in your boastings;, though I conceive
   the latter is principally intended, their avowing their confidence,
   notwithstanding the many threatenings which were ready to be executed
   upon them. For, though the apostle's doctrine be of general use, and at
   all times we must conceive our purposes with submission to the will of
   God, yet his chief drift is to check the security, carelessness, and
   carnal confidence of their hearts, judgments now approaching, and the
   happiness of the Jewish affairs running low, even to the bottom and
   dregs. For you shall see in the beginning of the next chapter he
   presently ringeth them a loud peal of threatenings, and representeth
   the avenging judge as at the door, or at hand, to recompense their
   iniquities. Now, because they would justify their confidence, yea,
   glory in it, what sad thoughts soever others had of the times, he
   saith, `Ye rejoice or glory in your boastings.,

   Such rejoicing is evil; that is, though you think it a brave
   confidence, yet certainly it is but a carnal security. He saith no more
   of it, but it is evil, because they defended it as good; it is evil, as
   coming from an evil cause, pride, and wretched security; it is evil in
   its own nature, as being an outbraving of the word; it is evil in its
   effects, as hindering you from good, and putting you upon traffic and
   aspiring projects, when you should more solemnly mind humbling duties,
   and `be afflicted, and weep, and mourn, &c., as is pressed before, ver.
   9. And this I conceive is the mind of the apostle in this verse, which
   is usually passed over by interpreters slightly, without that necessary
   regard which should be had to the scope of the context and epistle.
   Note hence:--

   Obs. 1. That such is the degeneration of human nature, that it doth not
   only practise sins, but glory in them. Man fallen is but man inverted
   and turned upside down; his love is where his hatred should be, and his
   hatred where his love should be; his glory where his shame should be,
   and his shame where his glory should be. Many count strictness a
   disgrace, and sin a bravery. The apostle saith, Phil. iii. 19, `They
   glory in their shame., It cometh to pass some times through ignorance;
   men mistake evil for good, and so call revenge valour or resolution,
   and prosperity in an evil way the blessing of providence upon their
   zealous endeavours, and presumptuous carelessness a well-built
   confidence. God charged it upon his people that they had made great
   feasts of rejoicing when they had more cause to mourn: Jer. xi. 15,
   `The holy flesh is past from thee; when thou dost evil, then thou
   rejoicest., Usually, by our fond mistakes, thus it is we are blessing
   and praising God when we have more cause to humble and afflict our
   souls. Sometimes it is through stupidness and sottishness of
   conscience; when men have worn out all honest restraints, then they
   rejoice in evil, and delight in their perversities, Prov. ii. 14. The
   drunkards think there is a bravery in their strength to pour in wine,
   and can boast of the number of their cups; the soaken adulterer of so
   many acts of uncleanness; the swearer thinketh it the grace of his
   speech to interlard it with oaths; and proud persons think conceited
   apparel is their best ornament. Good God! whither is man fallen! First
   we practise sin, then defend it, then boast of it. Sin is first our
   burden, then our custom, then our delight, then our excellency.

   Obs. 2. That we have no cause to rejoice or glory in our carnal
   confidence. It seemeth to come from a generous bravery, but indeed from
   lowness and baseness of spirit. It is but a running away from evil, not
   a mastering of it. Men dare not lay it to heart, because they know not
   how to fortify themselves against it. Faith and true confidence always
   supposeth and prepareth for the worst, but hopeth the best: it meeteth
   the adversary in open field, and vanquisheth it. The fool in the Gospel
   durst not think of his death that night, Luke xii. 16, 17, &c. This is
   the baseness of carnal confidence, to put off trouble when it cannot
   put it away; and however it scorn eth the threatening, it feareth the
   judgment, and are so ill provided to bear it that they durst not so
   much as think of it.

   Ver. 17. Therefore to him that knoweth to do good, and doeth it not, to
   him it is sin.

   In this verse the apostle taketh off the prejudice and cavil whereby
   his admonition might be slighted and evaded. They might reply, We have
   no need to be taught such a plain lesson; we know that life is short,
   and that God's providence governeth all things. Do you, saith the
   apostle, know all this? then you are the more obliged to subject your
   desires to his will and pleasure, which he proveth by this general
   rule. There is nothing difficult in the words but that to him it is
   sin, auto hamartia estin, that is sin indeed; there is more of the
   nature of sin, there is more of the effects of sin, which he shall find
   in his own conscience, and in hell torments, and God's judiciary
   dispensations. Like sayings you have elsewhere: see John ix. 41, and
   xv. 22. But you will say then, Are those that sin out of ignorance
   wholly free from sin? I answer--No. For (1.) Sins of ignorance are
   sins, though more remissible, 1 Tim. i. 13, though not so highly
   punished, Luke xii. 47. God's law was once impressed upon our natures,
   and we are obliged to all that was written upon Adam's heart. (2.)
   Affected ignorance rendereth us highly culpable, 2 Peter iii. 5, when
   men shut the windows, and resist the light; for then they might know,
   but would not. Out of this verse observe:--

   Obs. 1. That it is not enough to know good, but we must do it also.
   Gifts in the mind, without a change in the heart, will not stead you.
   Often we find that men of much knowledge are apt to be enslaved by
   their appetites, the lower and more brutish faculties; and though they
   be orthodox, yet are unmortified; keen against errors, but indulgent to
   vices. Oh! consider, you should add to knowledge temperance, 2 Peter i.
   5, otherwise what will it avail you? Others are ignorant of God in
   their minds, and you deny him in your lives. Others question the truth
   of religion, and you deny the power of it. Besides, it serveth to check
   slighting thoughts of a plain truth. We are apt to say, I know this
   enough already. Ah! but do I practise it? Is not this a new hint from
   God to convince me of my negligence? Surely God seeth I do not live up
   to this knowledge, therefore the same truth, this common truth, is
   returned to my mind, &c.

   Obs. 2. Sins of knowledge are most dangerous. They are more sins than
   others, as having more of malice and contempt in them. There is more
   contempt both of the law of God and of God's kindness. See Mat xi. 20.
   It is a sign you love sin as sin; for when you know what it is you
   adventure upon it. Besides, sins against knowledge have more of the
   marks of God's vengeance upon them. In the reprobate they are punished
   with great despair and horror of conscience. See Prov. v. 11-14. Or
   with hardness of heart. Iron oft heated and oft quenched groweth the
   harder. It is just with God to punish contempt of light with obduracy,
   or with madness against the truth. The most moral heathens were the
   sorest persecutors, as Severus, Antoninus, &c. This is sensibly and
   clearly discerned in apostates, [339] 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: [340] Acts xix. 33, `The Jews drew out
   Alexander, and he beckoned with the hand., The same man is intended;
   for he dwelt at Ephesus, as we learn by both the epistles to Timothy.
   Now the Jews set him up as the fittest accuser of Paul. He knew his
   doctrine, and he must appear to turn all the blame of the uproar upon
   the Christians. Once more we read of this Alexander as a desperate
   enemy of the truth, 2 Tim. iv. 14. Certainly the rage and malice of
   such men is the greater because of the abundance of their light which
   they have renounced. No vinegar so tart as that which is made of the
   sweetest wine: Prov. xxviii. 4, `They that forsake the law praise the
   wicked;, that is, do not only commit sin, but approve it in others.
   Still they are the most violent and for ward men. Sometimes God giveth
   them up to sottishness. See Rom. i. 21-23. It is very notable, and it
   doth exceedingly verify the apostle's observation, that the most
   refined and civil heathens (who are presumed to have most light) were
   given up to the most beastly errors about the nature of God, [341] as
   the Romans and Grecians worshipped fevers and human passions, deam
   cloacinam--every paltry thing for God; whereas the Scythians and more
   barbarous nations worshipped the thunder, the sun, things terrible in
   themselves; which plainly discovereth God's just judgment in `darkening
   their foolish heart, because they were not `thankful in the improvement
   of light received. But the greatest displeasure of God against sins of
   knowledge is declared hereafter in the torments of hell, where the
   proportions of everlasting horrors do rise higher and higher, according
   to the several aggravations of sin, Luke xii. 48. Thus God punisheth
   sins of knowledge in the reprobate; but his own children do also
   perceive the difference between these and other sins. Nothing breaketh
   the bones and scourgeth the soul with such a sad remorse as sins
   against light. This broke David's heart: Ps. li. 6, `Thou hadst put
   knowledge in my inward parts., He had committed adultery against checks
   of conscience, and the watchful light of his inward parts, &c. I might
   speak much more upon this argument, but that I only intend hints.
   Concerning the danger of sins of knowledge you may see more in Mr
   Thomas Goodwin's treatise called `Aggravations of Sins of Knowledge,
   whose judicious observations being so full and express, I shall presume
   to add no more.

   Obs. 3. Sins of omission are aggravated by knowledge, as well as sins
   of commission. The apostle saith, `To him that knoweth to do good, and
   doeth it not, &c. Usually in sins of commission natural light is most
   working, because there is an actual disturbance, by which the free
   contemplation of the mind is hindered; and because foul acts bring more
   shame and impress more horror than bare neglects; yet to omit a duty
   against knowledge may be as bad as to tell a lie against knowledge. The
   rule is positive, enforcing duty, as well as privative, forbidding sin;
   and according to the knowledge of it, so is the obligation. Oh! that we
   might be more conscientious in this matter, and be as tender of
   omitting prayer against light, and neglecting to meditate and examine
   conscience against light, as we are of committing adultery against
   light!
     __________________________________________________________________

   [290] Qu. `plundering,?--ED.

   [291] Arist. Ethic.

   [292] `Ex cupiditatibus odia, dissidia, discordiae, seditiones, bella
   nascuntur.,--Tullius de Finibus, lib. i.

   [293] `Quibus proprium stipendium sufficere debere praecepit, militare
   utique non prohibuit.,--Aug. Epist. 5 ad Marcellinum. Et alibi: `Nisi
   justa bella suscipi possent, responderet iis, arma abjicite, militari
   deserite,, &c.--Aug. contra Faustum, lib. xxii. cap. 74.

   [294] `Hoc et ratio doctis, et necessitas barbaris, et mos gentibus, et
   feris natura ipsa praescripsit, ut omnem semper vim quacunque ope
   possent, a corpore, a capite, a vita sua propulsarent.,--Cic. Orat. pro
   Milone.

   [295] `Quem discordiae, quem caedes civium, quem bellum civile
   delectat, eum ex numero hominum, ex finibus humanae naturae
   exterminandum puto.,--M. Tull. Cic. Philip. 13.

   [296] Therefore Alexander was called Totius orbis praedo--the public
   robber of the world.

   [297] `Libera me a malo homine, a meipso.,

   [298] `A quatenus ad omne valet consequentia.,

   [299] Arist. Rhet.

   [300] `Novis semper cupiditatibus occupati, non quid habeamus, sed quid
   petamus, inspicimus; non in id quod est, sed quod appetitur
   intenti.,--Seneca de Benif., lib. iii. cap. 3.

   [301] `Anthropos en phu'sei zoon poli'tikon.,--Arist. Pol., cap. 1.

   [302] `Flectere, si nequeo superos, &c.

   [303] See Dr Kinet's Apology for the Virgin Mary, lib. ii. cap. 15, et
   alibi passim.

   [304] `Effice quicquid novisti nomini tuo honorificum.,--Junius in
   locum.

   [305] `Vidi zelantem parvulum, &c.--August.

   [306] `Tri'a estin, en hois diaphe'ron estin o Theo`s, en idio'teti
   zoes, periousi'a duno'meos, kai` to me` dialei'pein eupoiein tou`
   anthro'pous.,--Themistius.

   [307] So in both editions. The word is, however, tmba'llousa. The
   author's argument is not affected by the mistake.--ED.

   [308] `Magnum miraculum! altus est Deus; erigis te, et fugit a
   te.,--August.

   [309] `Entha tais pro'tais ton eliakon akti'non epibolais o a'rguros
   katauga'stheis thaumasi'os epe'stilbe, marmai'ron ti` phobero`n kai`
   tois eis auto`n ateni'zousi phrikodes.,--Josephus.

   [310] See Melchior Adamus in Vita Staupicii.

   [311] `Aso'tous apokalousi dustucheis, philoti'mous kai` philodo'xous
   epainousin os la'mprous, &c.--Chrysost. Orat. 65 de Gloria.

   [312] `Observatum est a sacrificantibus, ut si hostia quae ad aras
   duceretur fuisset vehementer reluctata, ostendissetque se invitam
   altaribus admoveri, amoveretur, quia invito deo eam efferri putabant;
   quae vero stetisset oblata, hanc volenti numini dari
   existimabant.,--Macrobi., Saturn. lib. iii.

   [313] `Infirmus hostis est qui non potest vincere nisi
   volentem.,--Hieron. ad Demetriadem.

   [314] `Diabolus suadere et sollicitare potest, cogere omnino non
   potest; non enim diabolus cogendo sed suadendo nocet, nec extorquet a
   nobis consensum sed petit.,--Aug. lib. v. Hom. 12.

   [315] Ho peira'zon, Mat. iv. 1, with Rev. xi. 10, kate'goros, `The
   accuser of the brethren.,

   [316] `Quemadmodurn canis assistens mensae, si viderit hominem
   vescentem, subinde aliquid eorum quae in mensa sunt ipsi projicientem,
   manet assidue: quod si semel atque iterum sic astitit ut discesserit
   nihil adeptus, protinus abstinet, veluti qui jam frustra et incassum
   assistat; itidem et diabolus jugiter nobis inhiat; si quod blasphemum
   verbum ipsi ceu cani projiciamus, hoc accepto rursus aggreditur; quod
   si perseveraveris gratias agere, jugulaveris illum fame celeriterque
   abegeris.,--Chrys. Hom. 3, de Lazaro.

   [317] Qu. `Better,?--ED.

   [318] `Peccata elongant uos voluntate, non loco.,

   [319] `Phi'lon kaloumen omoi'on omoi'o kat' arete`n.,--Plato de Leg. 8.

   [320] Lib. iv. Confess., cap. 9.

   [321] `Absque cruore Domini nemo appropinquat Deo.,--Hieron.

   [322] 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.

   [323] The highest note in the old musical notation.--ED.

   [324] Naz. Orat. 13.

   [325] See Ainsworth in Lev. xix. 16.

   [326] `Non attendendum quid alii ante nos fecerint, sed quid Dominus,
   qui ante omnes.,--Cyprian Epist. de Eucharist.

   [327] Calvinus in locum.

   [328] `Illud a'ge est formula citationis ad tribunal Dei; sic non nemo
   in locum.,

   [329] `Singulos dies singulas vitas puta, et quotidie demitur aliqua
   pars vitae; hunc ipsum quem vivimus diem cum morte dividimus.,--Seneca.

   [330] See Samuel Bochartus his Phaleg, the second part.

   [331] `Audies plerosque dicentes, a quinquagesimo in otiuin secedam,
   sexagesimus annus ab officiis me demittet; et quam tandem longioris
   vitae praedam accipis? Quis ista sicuti disponis ire patiatur?,--Seneca
   de Brevitate Vitae.

   [332] `A Jove principium.,

   [333] `Nemo tam divos habuit faventes crastinum ut possit sibi
   polliceri.,--Seneca.

   `Prudens futuri temporis exitum

   Caliginosa nocte premit Deus.,--Horat.

   [334] So in both the first and second editions. Probably `our whole
   thoughts.,--ED.

   [335] `Nescio an dicenda sit vita mortalis, an vitalis mors.,--Aug.
   Confess., lib. i.

   [336] `Alla` pos chre` le'gein; cui respondete: o`ti ea'n theo`s
   ethe'le.,--Plato in Timaeo.

   [337] See Brissonius de Formulis, lib. i. pp. 68, 69.

   [338] `Discite habere in corde, quod habet omnis homo in lingua, quod
   vult Deus hoc agat: ipsa lingua popularis est plerunqne, sed doctrina
   salutaris.,--Aug. in Psal. xxxii. Conc. i.

   [339] `Apostatae sunt maximi osores sui ordinis.,

   [340] See Grotius in Acts xix. 33.

   [341] See Despaigne's New Observations on the Creed, about the
   beginning.
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CHAPTER V.

   VER. 1. Go to now, ye rich men, weep and howl for the miseries which
   shall come upon you.

   Before I come to the particular verses of this paragraph, it will be
   necessary to premise somewhat concerning the persons to whom it is to
   be referred; for it seemeth strange that any should be so vile under
   the Christian name and profession as to oppress and persecute their
   brethren, and that even to death; in these times of persecution, to
   `condemn and kill the just, and `draw them before the judgment-seats,
   &c. Briefly, then, though the main of the epistle concern the godly,
   and the principal intent be their instruction and comfort, yet he
   taketh occasion many times to speak to the ungodly and unconverted
   amongst them. The ancient holy seed was now upon the dregs, guilty of
   oppression, injury, and all manner of profaneness; and because these
   lived dispersed, and intermingled with the godly and those that were
   gained to the Christian faith, he taketh occasion to divert and direct
   his speech to them. That you may not look upon this as an uncertain
   conjecture, give me leave to produce my grounds and reasons.--(1.) I
   may argue from the inscription of the whole epistle `to the twelve
   tribes, promiscuously, without any express mention of their holy
   calling or faith, which is usual in the other apostolical epistles.
   (2.) From the common and civil form of salutation, chai'rein, greeting:
   the apostles, writing to Christians, do solemnly wish them `grace and
   peace, &c. (3.) From the style, which is more rousing and pressing than
   usual, as intended for the awakening of secure sinners, or persons
   carnal. (4.) The last verses of the epistle seem to intimate that much
   of his scope was to convert unbelievers; see James v. 19, 20. (5.) Here
   he plainly speaketh to rich wicked men, though the truth is, not so
   much for their sakes as the sake of the godly, to encourage them
   to-patience. For I like Calvin's judgment well, that these six verses
   are not so much an admonition as a denunciation, wherein the apostle
   doth not so much direct them what to do, as foretell what should be
   done to them, that the godly might be encouraged to the more patience
   under their oppressions; for that the apostle inferreth plainly, ver.
   7. I have been long in prefacing, but I hope you will judge it
   necessary, it conducing much not only to the opening of this paragraph,
   but of many other places in the epistle. From the whole we may learn:--

   Obs. That we must not so altogether mind believers, but that we must
   give unbelievers their portion, [342] terror to whom terror belongeth,
   as well as comfort to whom comfort. Christ's sermon chiefly aimed at
   the disciples, profit, but yet there are many lessons for the
   multitude: Mat. v. 1, 2, `Jesus, when lie saw the multitude, called his
   disciples, and taught them;, the disciples in the people's hearing; and
   so intersperseth many things that are of a general use and profit.

   Go to now, a'ge oun.--The phrase we opened before; it is a kind of
   asciting or calling them to the throne of God's judgment.

   Ye rich men, o`i plousioi--He doth not threaten rich men simply, but
   such as are afterwards described, carnal rich men, such as were drowned
   in pleasures, puffed up with pride, worldly, wicked, oppressive; and
   though he use the word rich, yet the threatening is appliable not only
   to those that abuse their wealth, but also their greatness, public
   place, authority, power, as to princes, judges, magistrates, and their
   officers. Because the apostle speaketh indefinitely, ye rich men,
   something is notable.

   Obs. That it is hard to possess riches without sin. Riches are called
   `the mammon of unrighteousness, Luke xvi. 9, because they are usually
   possessed by wicked men, `the men of God's hand., Ps. xvii. 14; and
   because they are most adored and admired by wicked men; and because
   they are often gotten by unrighteous dealing, and hardly kept without
   sin. It is a hard matter to have them and not to be hindered from
   heaven by them, Mat. xix. 24; not to grow proud, sensual, injurious,
   carnal, and worldly. We see the beasts, as boars and bulls, when they
   are full and in good plight, grow man-keen and fierce; so do men wax
   insolent in the midst of their abundance. Well, then, do not covet
   riches so much, or please yourselves in the enjoyment of them, but look
   to your hearts with the more care; it is an easy matter to offend in
   the midst of outward fulness. A long coat .will soon be draggled and
   turned into a dirty rag, and a short will not cover nakedness; the mean
   is best. See Agur's choice, Prov. xxx. 9; when he saith, `Give me not
   riches, he addeth, `lest I be full, and deny thee, and say, Who is the
   Lord?, There is no condition of life begetteth insolency and contempt
   of God so much as a luxurious fulness. But you will say, What would you
   have us do? throw away our estates? I answer--No; but (1.) Prize them
   less; when you possess them, let them not possess you. Shall I value
   unrighteous mammon, the portion of the men of God's hand? No; let me
   have `the favour of God's people, Ps. cvi. 4, 5, and cxix. 132. A man
   cannot know love and hatred by all that is before him. Riches are given
   to the good, lest they should be thought evil; to the bad, lest we
   should think them the only and chiefest good. [343] (2.) Do the more
   good; duties recovered out of the hand of difficulty are the more
   commendable: `Make you friends of the unrighteous mammon, Luke xvi. 9.
   It is usually the matter of sin; do you make it the matter of duty. The
   more liable we are to sin in any estate, the more commendable every way
   is the duty of it. (3.) Seek God the more earnestly for grace; in a
   full estate you need it much. It is not simply and absolutely
   impossible for a rich man to go to heaven. Poor Lazarus resteth there
   in the bosom of rich Abraham. [344] 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, klausate ololuzontes, weep howling. The first word is
   proper to the sorrow of man, or the reasonable creatures, and so it
   noteth the height of the calamity; it would be such as would make them
   `howl like wolves of the evening., Howling is a sign of great grief;
   nature overburdened striveth to give it vent by loud complaints. {Some
   observe an allusion; they that had lived after the manner of beasts,
   like hounds and wolves, are here bidden to howl like beasts; but this
   may be a strain of wit. That inquiry is most necessary and solid,
   whether this be spoken here by way of counsel or commination. Some
   think it spoken by way of counsel, as if he would have them prevent
   their judgments by godly sorrow.

   Obs. The truth is, this is the way to escape judgments, when we mourn
   for them before they come. After great showers the air is clear. It is
   better weep and howl in a way of duty, than in a way of judgment. There
   will be weeping and howling hereafter, but it will be to no purpose.
   `Cast him into utter darkness, where shall be weeping and gnashing of
   teeth., But I rather look upon it as a threatening and denunciation of
   judgment, than an advice or invitation to repentance. Partly because it
   is usual with the prophets to utter their threatenings in an imperative
   and commanding form, especially when they would note the sureness of
   judgments, as if already come; as here, weep, howl. And the prophets do
   so to check their present security and jollity to whom they speak. See
   the 15th and 16th chapters of Isaiah, and Jer. xlviii. 36, &c. Partly
   because our apostle seemeth to cut off all hope from them: `For the
   miseries that shall come upon you, not `lest miseries shall come upon
   you, Partly because his main drift is to speak to the poor Christians,
   that they might be the more patient under the oppression of these great
   men, by showing that their prosperity should not always last. Observe
   hence:--

   Obs. 1. That many that frolic away their days have more cause to weep
   and howl. `Go to now, &c., that is, you are merry and voluptuous, and
   dream of nothing but golden days, without the least thought of the
   miseries that are hastening upon you. After fine weather cometh a
   storm, and when the wind is still, the great rain falleth. They that
   were to go first into captivity had their merry banquets, Amos vi., the
   first seven verses. Well, then, learn that they are not most happy who
   have least trouble, but who have least cause.

   Obs. 2. Again, you may observe from the pressing of the rich to howl,
   and his endeavour to wean them from their jollity, `Go to now, &c.,
   that riches and outward enjoyments are a sorry ground of rejoicing.
   This is a joy that may end in sorrow; the rich are called to howling.
   When rich men are troubled, we ask what such a man should ail? The
   barbarous Irish ask why they mean to die? But the judgment of God and
   the world are contrary; `his thoughts are not as your thoughts, Isa.
   lv. 8. The world thinketh that none have more cause to rejoice, and God
   that none have more cause to mourn. Well, then, look to the ground of
   your rejoicing: Ps. xciv. 19, `In the midst of my sad thoughts thy
   comforts delight my soul., Christians should look to the rise of their
   contentment, and be sure their comforts be such as flow from God. What
   a difference is there between David and the carnal fool in the Gospel!
   David biddeth his soul be merry upon this ground, `God is the light of
   thy countenance, Ps. xlii. 5. And the fool saith, `Soul, eat, drink,
   and be merry., Upon what ground?--`thou hast goods laid up for many
   years, Luke xii. 19.

   Obs. 3. Again, from that weep and howl. Nothing but woe to them, as if
   they were past hope and counsel, and only left to terror and
   threatening. He had said, Go to now before to the ambitious
   traffickers, James iv. 13, but he instructeth them, and only
   threateneth these. Rich sinners are most incurable. [345] 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. [346]

   For the miseries that shall come upon you, talaiporiais tais
   upe`rchomenais.--But what are these? Partly sore afflictions in this
   life, partly hell torments in the life to come; both may be understood.
   (1.) The temporal miseries which lighted up Jerusalem, Christ foretold
   them, Luke xix. 43, 44; and they came to pass about some forty years
   after his ascension--see Josephus, lib. vi., vii.; as also the
   calamities which everywhere attended the people of the Jews wherever
   they were scattered, especially in Alexandria, a city in which the Jews
   were two parts of five, [347] yet were they ransacked, and by the
   command of Flaccus forced into a strait place of the city, without
   sustenance, food, or fresh air, where they were not able to stir one
   for another, and if any straggled abroad, they were knocked down and
   slain; many were smoked and choked to death in a fire, where they
   wanted fuel to burn them outright. Thirty-eight of their counsellors
   and rich men were sent for, dragged through the streets, scourged to
   death, &c. This may be intended in part. (2.) Hell torments, which are
   indeed miseries to come; the other are but `the beginning of sorrows,
   to what Dives or the rich man in the Gospel felt in the flames. See
   Luke xvi. 24. From all observe:--

   Obs. That sore miseries and judgments shall come upon wicked rich men:
   `Howl, ye rich men, for the miseries, &c. Thou shalt not be miserable
   as a murderer or a fornicator (as Salvian glosseth), but as a rich man,
   because thou hast ill used thy wealth, at least not employed it for
   God's glory. [348] See what a strain of threatenings there is against
   rich men, Luke vi. 24, 25, `Woe unto rich men, for you have received
   your consolation: woe unto you that are full, for you shall hunger: woe
   unto you that laugh now, for you shall mourn and weep, &c. So Isa. v.
   8, `Woe to them that join house to house and field to field, that they
   may be placed alone in the midst of the earth., It is notable that in
   both these places words that do merely imply riches are used, though
   the worldly man be in tended, that placeth all his delight, love, care,
   confidence, and glory in his riches. To rich men much is committed;
   they have more opportunities and obligations to do good than others,
   and yet usually have least hearts, and therefore they are called to a
   more severe account in this world and the world to come. Sometimes in
   this world God reckoneth with them; in all changes rich men have the
   greatest proportion of calamity. The winds shake the tallest cedars
   most sorely. God loveth to bear down the strong oaks, Amos ii. 9. But
   in the world to come they come sadly to know what it is to have a
   portion only in this world. God will not give you a double heaven. Oh!
   who would for a temporal heaven adventure an eternal hell! Oh! then, if
   there be any worldly, wicked, rich man that heareth me this day, `Go to
   now, weep and mourn for the calamities that are coming upon you., You
   will say, We do no hurt with our wealth. Ay! but what good do you do?
   `Your garments are moth-eaten, and your money rusted; you are wretched
   and worldly, negligent in religion, careless to lay out your substance
   for good uses; and `to him that knoweth to do good, and doth it not, to
   him it is sin., So also the poor may learn hence not to envy worldly
   pomp and glory. A little with righteousness is a greater blessing, and
   a pledge of more; all their great treasure bringeth but a trouble and a
   curse. See Ps. xxxvii. 16, `A little that a righteous man hath is
   better than the riches of many wicked., Your little may bring you more
   comfort than if all their store were cast into one heap, and bestowed
   upon you. So Prov. xv. 16, `Better is a little with the fear of the
   Lord, than great treasure, and trouble therewith., These are principles
   that are only relished by men of a mortified and contented mind.

   Ver. 2, 3. Your riches are corrupted, and your garments moth-eaten.
   Your gold and silver is cankered, and the rust of them shall be a
   witness against you, and shall eat your flesh as it were fire. Ye have
   heaped up treasure together for the last days.

   Here the apostle cometh particularly to discover their sin, and the
   reason of God's judgment. The method is observable; he first
   threateneth, and then cometh particularly to convince. Note hence:--

   Obs. That every solemn threatening must be accompanied with sound
   conviction. This headeth the arrow, and maketh it enter. Every woe must
   have a for, Mat. xxiii., otherwise men will not care for terrible
   words. Such brutish thunder becometh a Mahometan dervis, rather than a
   preacher of the gospel. The success of our work dependeth upon
   evidence, and `the demonstration of the Spirit, 1 Cor. ii. 4.

   Your riches are corrupted, your garments moth-eaten, your gold and
   silver is cankered.--It is observable that he speaketh of all kinds of
   wealth. `Your riches are corrupted;, that is, corn, and wine, and oil,
   all things subject to corruption. `Your garments are moth-eaten;, that
   is, silks, clothes, linens, and all such kinds of wares. Then, by the
   `rust of gold and silver, he intendeth the decay of all kinds of
   metals. Now by these circumstances the apostle doth--(1.) Evince their
   sin; that they would hoard up their goods and money, and suffer them to
   be eaten up by moths and rust, and so to be corrupted or perish,
   without any profit at all, rather than lay them out for good uses, the
   supply of the poor, and public commodity. (2.) Up braid their folly;
   that they were such fools to place their confidence in that which is of
   so perishing and frail a nature as to be eaten out by rust and moths.
   (3.) The apostle may produce these circumstances as the first pledges
   of God's displeasure against them, and the preface and introduction of
   the curse upon their hoards and treasures, in that they were defaced or
   destroyed by moths, wet, or rust. Out of the whole, observe:--

   Obs. 1. That sordid sparing is a sure sign of a worldly heart.
   Covetousness is all for keeping; as the fool in the Gospel talked of
   `laying up in his barns, Luke xii. 18. Those that are enamoured, will
   not part with their pictures of desire, and let their darling go out of
   sight; that which God would have communicated and laid out, they are
   all for keeping and laying it up. God gave us wealth, not that we
   should be hoarders, but dispensers. The noblest act of the creature is
   communication to others, necessities; but a covetous man doth not
   dispense to his own; a spiteful envy keepeth him from the supply of
   others, and a carnal esteem from sparing to himself. Seneca calleth
   covetous men chests. [349] We think them men, and they are but coffers;
   who would envy a trunk well stored? Well, then, beware of `withholding
   more than is meet, Prov. xi. 24, of a delight in hoarding; it is a sure
   note that the world has too much of your heart.

   Obs. 2. Keeping things from public use till they be corrupted or
   spoiled is sordid sparing. When you lay them not out upon God, or
   others, or yourself, you are justly culpable. The word for money is
   chrema, which signifieth use; you abuse it when you make it ktema, a
   possession; then you were as good have so many stones as so many
   treasures. It is against the ordination of God and the common good of
   human societies. Scourge your souls with remorse for this baseness.
   Your meat putrifieth when many a hungry belly wanteth it; your clothes
   are eaten of moths, which would cover the nakedness of many a poor soul
   in the world; your money rusteth, which should be laid out for public
   defence. The inhabitants of Constantinople would afford no money to the
   Emperor Constantinus Palaeologus when he begged from door to door for a
   supply for the soldiers; but what was the issue? the barbarous enemy
   won the city and got all. The like story there is of Musteatzem, [350]
   the covetous caliph of Babylon, who was such an idolater of his wealth
   and treasures that he would not dispend anything for the necessary
   defence of his city, whereupon it was taken, and the caliph famished to
   death, and his mouth, by Haalon, the Tartarian conqueror, filled with
   melted gold.

   Obs. 3. Covetousness bringeth God's curse upon our estates. He sendeth
   corruption, and the rust, and the moth. There is nothing gotten by
   rapine or tenacity, by greedy getting, or close withholding. Not by
   greedy getting; when men will snatch an estate out of the hands of
   providence, no wonder if God snatch it away again; ill gains are
   equivalent to losses: Micah vi. 10, `Are there yet the treasures of
   wickedness in the house of the wicked?, that is, have they them still?
   Not by undue withholding; it draweth man's curse and God's too upon us:
   see Prov. xi. 26, `He that withholdeth corn, the poor shall curse him;
   but blessing shall be upon the head of him that selleth it., God can
   easily corrupt that which we will not bestow, and cause a worm to breed
   in manna. Certainly there is a `withholding that tendeth to poverty,
   Prov. xi. 24. Well, then, learn the meaning of that gospel riddle, that
   he that will save must lose, and the best way of bringing in is laying
   out.

   Obs. 4. There is corruption and decay upon the face of all created
   glory. Riches corrupted, garments moth-eaten, gold and silver cankered.
   It is madness to set up our rest in perishing things: Prov. xxiii. 5,
   `Wilt thou set thine eyes upon that which is not?, It is not only
   against grace, but reason; confidence should have a sure and stable
   ground. Well, then, take Christ's advice, Mat, vi. 19, 20, `Lay not up
   treasures upon earth, where moth and rust do corrupt, &c. We are apt to
   seek treasures here, but the moth and the rust checketh our vanity:
   these are like treasures of snow, that melt in our fingers. So Luke
   xii. 33, `Provide yourselves bags that wax not old, a treasure in the
   heavens that faileth not, where no thief approacheth, or moth
   corrupteth., A man should look after a happiness that will last as long
   as his soul lasteth. Why should we, that have souls that will not
   perish, look after things that perish in the using? These things pass
   away, and the lust of them also, 1 John ii. 17. Time will come, when
   the world will not relish with us; when we are about to leave the
   world, then we complain how it hath abused us.

   Obs. 5. From the diversity of the terms, moth, corruption, canker, note
   that God hath several ways wherewith to blast our carnal comforts.
   Sometimes by the moth, sometimes by the thief, by rust or robbery; they
   may either rot, or be taken from us. Well, then, let the greater awe be
   impressed upon your thoughts. Usually we look no further than the
   present likelihoods. Sometimes God can arm the fire, sometimes a great
   wind, and anon the Sabeans: Job hath messenger upon messenger, chap. i.
   There is nothing keepeth the heart so loose from earthly comforts as
   the consideration of the several ways they may be taken from us: this
   evinceth our near dependence upon God, and the absolute dominion of
   providence.

   And the rust of them shall be a witness against you.--It is usual in
   scripture to ascribe a testimony to things inanimate against the
   unthankful and wicked. As to the gospel: Mat. xxiv. 14, `For a witness
   to them., The preaching of the word will be a witness that men had
   warning enough. So to the dust of the apostles, feet: Mark vi. 11,
   `Shake off the dust of your feet for a testimony against them;, that
   is, it shall be clear that you are free of their blood; if there be no
   other witnesses, this dust shall witness it So to the rust here, it
   shall be a witness; that is, for the present it is an argument of
   conviction that you had enough, though you would not lay it out; and
   here after it shall be brought by the supreme judge as a circumstantial
   evidence for your condemnation. Your own consciences, remembering the
   moth and the rust, shall bring to remembrance your covetous hoarding.
   Note hence:--

   Obs. That in the day of judgment the least circumstances of our sinful
   actions shall be brought forth as arguments of conviction. God cannot
   want witnesses; the rusty iron, the cankered silver, the moth-eaten
   clothes shall be produced; that is, by the recognition of our
   consciences. So see Hab. ii. 11, `The stone shall cry out of the wall,
   and the beam out of the timber shall answer it;, that is, the materials
   of the house built up by oppression shall come as joint witnesses. The
   stones of the wall shall cry, Lord, we were built up by rapine and
   violence; and the beam shall answer, True, Lord; even so it is. The
   stones shall cry, Vengeance, Lord, upon our ungodly owner; and the beam
   shall answer, Woe to him, because he built his house with blood. The
   circumstances of sin are as so many memorials to put us in mind of
   guilt, and to put God in mind of vengeance. Well, then, think of these
   things for the present; this rust may be produced against me, this pile
   of building, these musty clothes in the wardrobe. Conscience is a
   shrewd remembrancer; it writeth when it doth not speak. Many times for
   the present it is silent, and seemeth to take no notice of those
   circumstances of guilt; but they are all registered, and produced at
   the last day; the very filth of thy fingers in telling money will be an
   evidence that thou hast defiled thy soul with the love of it. And shall
   eat your flesh as it were fire. Some interpret this of those anxious
   and `piercing cares, 1 Tim. vi. 9, wherewith covetous men cumber their
   lives, and eat out the vigour of their own spirits; but with little
   probability. They come much nearer to the scope of the apostle who
   interpret this `eating as fire, of the means and cause of their ruin.
   It is usual in scripture to compare the wrath of God to fire, whether
   expressed by temporal judgments or eternal torments. See Ps. xxi. 9;
   Isa. xxx. 27, and xxxiii. 11, `Your breath as fire shall devour you;,
   so Mark ix. 44, `Their worm shall not die, and their fire shall not be
   quenched., Now the effects of wrath are also ascribed to the
   meritorious cause of it; for what wrath is said to do, that sin is said
   to do; as in the places cited, and here, the rust shall eat as fire;
   that is, shall hasten the wrath of God, which shall burn as fire,
   either in your temporal or eternal ruin. Possibly here may be some
   latent allusion to the manner of Jerusalem's ruin, in which many
   thousands perished by fire, which was a pledge of the general judgment.
   Observe hence:--

   Obs. 1. That the matter of our sin shall in hell become the matter of
   our punishment. The rust of hoarded treasures is not only witness, but
   executioner. As it hath eaten out the silver, so it shall eat your
   flesh, and gnaw upon your consciences. When you are burning in hell
   flames, reflections upon the rust will be sad and horrible. The
   vexation and anger at your past folly will heighten your present
   sufferings. Conscience and a sense of the wrath of God are a great part
   of that fire which burneth souls; [351] 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. [352] Oh! consider of it; the
   rust that eateth out the money is but a pledge of those devouring
   torments. It will be sad to think hereafter that so much money as you
   hoarded up, so much fire you kept in your chests to your own eternal
   ruin. It is a part of heaven's happiness to `know as we are known;,
   that is, to look back upon the circumstances of our past lives, and to
   see what we were enabled to do by the care and help of grace. And so it
   is a part of hell's torment to review the passages of a sinful life,
   and with horror and a despairing remorse to look back upon the known
   evidences and circumstances of their own guilt. Their present delights
   prove their future torments.

   Obs. 2. Observe, again, the misery of covetousness here and here after.
   Now it burneth the soul with desires and cares, and hereafter with
   despair and remorse of conscience. Here pierced with thorns, and there
   scorched with fires. Oh! what a hard service have these drudges of
   Satan! Care for the present, and horror hereafter! They labour and
   toil, and all that they may go to hell with just nothing. What do you
   gain by Satan? Every sinner is first taken in his snares, and then
   bound in chains of darkness; but you, above all others, be gin your
   hell by eating out all your quiet with carking care, that you may
   eternally undo your souls with the more pains.

   Ye have heaped treasure for the last days.--This clause hath under gone
   several constructions. Some by `the last days, understand the latter
   part of their lives, as if the apostle in this expression did tax that
   carnal distrust whereby covetous men think they shall never have enough
   to suffice their needy old age. Such kind of men are always distrustful
   of future events, and carking for the morrow: what shall become of them
   and their children, and how they shall live when they are old--a sinful
   anxiety, however veiled under the appearance of necessity. God gave the
   Israelites manna but for one day, and our Lord taught us to pray for
   `daily bread., Every day's trouble is ordained by God for our exercise,
   and is enough to take up our thoughts. We do but anticipate our cares,
   and create a needless distraction to ourselves, by carking for the last
   days; and yet usually this disposition increaseth with age, and the
   older men grow, the more solicitous about worldly provisions. [353]
   Thus some explain the apostle, but with little reason; for it is not a
   description, but a threatening; and the apostle is not now intimating
   their disposition, but their judgment and ruin. Others expound the
   clause of treasuring and storing up wrath against the day of judgment,
   as the apostle Paul useth such another phrase, Rom. ii. 5. Calvin
   inclineth to this sense, because of the former expression, `shall eat
   your flesh as fire., And, indeed, some translations (as the Syriac and
   Arabic) read that clause `as fire `with this last sentence, `You have
   treasured up riches as it were fire for the last days;, that is, as
   Diodati expoundeth it, whereas you thought to lay up treasures for time
   to come, you shall in effect find that you have laid up God's wrath. I
   confess this is probable, because of the particular allusion to their
   hoarding, and because of the known resemblance between wrath `and a
   treasure. It is long a-gathering, but every day the sum increaseth; and
   the longer it is ere it be opened, the greater the heap. As Jehoiada's
   chest, which was not to be opened till the sum was considerable, so it
   is here. God's wrath increaseth by degrees, the slower always the more
   sharp in the issue, so that it is some kind of mercy to meet with a
   sudden punishment, [354] and to have our worldly practices checked with
   an early disappointment, lest wrath grow r with our estates, and we do
   not treasure up money so much as judgments, which will be a sad gain
   when the chest of God's patience is broken open. See Job xxvii. 8, and
   Prov. xi. 4. It were far better to scatter than to increase such a
   heap, as those that fly in battle scatter their wealth that they may
   not be pursued. God gave us riches as a means to escape wrath, by a
   liberal and charitable distribution of them to his own glory. Certainly
   we should not use them as a means to treasure up wrath. Thus you see
   the words may be fitly accommodated with this sense. But I rather
   prefer a third, because there is no cogent reason why we should take
   this ethesauri'sate, `ye have heaped treasures, in a metaphorical
   sense, especially since, with good leave from the context, scope of the
   apostle, and the state of those times, the literal may be retained. I
   should therefore simply understand the words as an intimation of their
   approaching judgments; and so the apostle seemeth to me to tax their
   vanity in hoarding and heaping up wealth, when those scattering and
   fatal days to the Jewish commonwealth were even ready to overtake them.
   All that treasure which, with such wrong to others, hazard of their own
   contentment, and violation of their consciences, they had heaped up
   together, was but heaped up for the spoiler and the violence of the
   last days. From whence we may observe:--

   Obs. That usually men are most secure and carnal before their own
   judgment and ruin. What wretched men were here fallen upon the lot of
   the last days! Usually thus it is, men are most full of carnal projects
   when God is about to break down and pluck up: Jer. xlv. 5, `Seekest
   thou great things for thyself? seek them not; for I will bring evil
   upon all flesh, saith the Lord., Foolish men are like a company of
   ants, storing their nests when their hill or burrow is like to be
   turned up; and there is never more general security than when judgments
   are at hand. A little before the flood, `they ate, they drank, they
   married wives, and were given in marriage, and then the flood came, and
   destroyed them all, Luke xvii. 27. And the same is observed of Sodom:
   `They bought, they sold, they builded, they planted, &c., ver. 28. When
   men generally apply themselves to worldly business, it is a sad
   prognostic; they do but bring forth for the murderer, and heap up for
   the plunderer: 1 Thes. v. 3, `When they shall say, Peace and safety,
   then sudden destruction cometh upon them, as travail upon a woman with
   child, and they shall not escape., When security runneth not, and is
   like to degenerate into utter contempt of God, men are not likely to
   profit by the word, therefore God taketh the rod in hand, that, by the
   severity of discipline, he may teach men that which they would not
   learn by kinder and milder persuasions. Plethoric bodies must have
   their veins opened. And when a people are grown to such a wanton
   fulness, God will send `the emptiers to empty them, Nahum ii. 2.

   Ver. 4. Behold, the hire of your labourers which have reaped down your
   fields, which is of you kept back by fraud, crieth: and the cries of
   them which have reaped are entered into the ears of the Lord of
   Sabaoth.

   Here is another argument of conviction produced, viz., the oppression
   of their servants and labourers, in defrauding them of their reward; a
   sin so injurious, and of such a heinous quality, that it crieth to God
   for vengeance. The phrases will be opened in the points. Observe--

   Obs. 1. From the context, that there is no sin so heinous and base but
   covetousness may be a mother or a nurse to it. What more sordid than
   for a rich man to detain the labourer's wages? It was base to hoard up
   their own treasures till corrupted with moth or rust; but a practice
   most accursed, after they had sucked out the strength and sweat of the
   labourer, to deprive him of his reward. Yet usually thus it is, men
   that do not part with their own right will not make conscience of
   invading another's. [355] First men are sparing, and then injurious.
   Detest this sin with the more aversion, you know not how far it will
   carry you; the apostle saith, it is `the root of all evil, 1 Tim. vi.
   10.

   Obs. 2, From that crieth. Some sins are crying, and do more especially
   require vengeance at the hands of God. This crying is applied to blood,
   Gen. iv. 10, `Thy brother's blood crieth;, not his soul, but his blood.
   So to the wickedness of Sodom, Gen. xviii. 20, `The cry of Sodom and
   Gomorrah is great, because their sin is grievous., So to oppression of
   God's servants; they are dear to him: Exod. ii. 24, and iii. 9, `God
   heard their groaning, and `the cry of the children of Israel is come up
   unto me., So to oppression of the widows and fatherless: Exod. xxii.
   23, `If thou afflict the widow and the fatherless, and they cry unto
   me, I will surely hear their cry., So ver. 27, to taking the
   neighbour's necessary garment to pledge, `I will hear his cry, for I am
   gracious., In short, all sins that disturb human society, that are
   committed with impudence and public liberty, that are of so heinous
   nature that God in honour is bound as it were to mark them out with
   some severe stroke of vengeance, that are neglected by men because of
   the power and greatness of those that commit them, or else done in
   secret, and so past human cognisance, as Cain's murdering of Abel; so
   all sins which are past the help of the oppressed, all such sins are
   said to cry; not that God wanteth evidence, or that his justice needeth
   excitation, but because some of these sins do even dare vengeance, and
   provoke divine justice to take notice of them; and in other of these
   sins God is appealed to by the oppressed as witness and avenger, human
   justice wanting will, or power, or fit means of conviction to proceed
   against them. Besides, this crying in some cases showeth the
   unwillingness of God to punish, till he be solicited and urged
   thereunto by the importunity and provocation of our own sins. [356]

   Obs. 3. As all oppression crieth to God, so especially the oppression
   of poor servants, and those that live by handy labour. It is twice
   repeated in the text, `which have reaped your fields, and then, again,
   `the cry of them which have reaped., And the reason is, because it is
   their life, and so an act of the greatest unmercifulness; and besides,
   you disappoint them of the solace of their labours. See Deut. xxiv. 15,
   `He hath set his heart upon it;, this is, that he reckoneth upon his
   wages at the end of the day. But you will say, How many ways may we
   oppress the poor labourer? I answer--(1.) When through greatness you
   challenge their labours without reward, as the gentry use the peasants
   of many countries: Jer. xxii. 13, `Woe be to him that useth his
   neighbour without wages;, meaning Jehoiakim, who, in his pompous
   buildings used his subjects, labour without hire. (2.) When you give
   them not a proportionate hire, working upon their necessities, for then
   a great part of their labour is without reward; and it is flat
   covetousness to `exact all your labours, Isa. lviii. 3, when your
   reward is scanty and short. (3.) When by cunning ye defraud them of
   their reward, either through bad payment or crafty cavils. The Lord
   saith, Mal. iii. 5, `I will be a swift witness against those that
   oppress the hireling in his wages., So it is in the text, `by fraud
   kept back., God knoweth what is oppression, though veiled under crafty
   pretences. (4.) When you diminish or change their wages; as it is said
   of Laban that he changed Jacob's wages ten times, Gen. xxxi. 41. (5.)
   When you delay payment. God commanded the Jews to do it before sunset:
   see Deut. xxiv. 14, 15; Lev. xix. 30. It is a maxim of the law, minus
   solvit, qui minus tempore solvit--that not to pay it at the time is to
   pay the less, because of the advantage of improvement; and in the text
   it is said, `kept back by fraud;, though not wholly taken away, yet
   `kept back, entitled them to sin. The Lord, you know, rewardeth his
   servants ere they have done their work; we have much of our wages
   aforehand, &c.

   Obs. 4. Though the poor should not cry, the very hire and money would
   cry, and require vengeance against oppressors. The apostle saith, not
   only the reapers cry, but the hire crieth. So see Job xxxi. 38-40, `If
   my land cry against me, and the furrows thereof likewise complain; if I
   have eaten the fruits thereof without money, or have caused the owners
   thereof to lose their life, &c. God cannot want witnesses against
   cruelty; the hire shall cry, the poor shall cry, the beam and the stone
   out of the wall shall cry, Hab. ii.; the very affliction shall cry. It
   is said, Gen. xvi. 11, he heard Hagar's affliction when Sarah had used
   her harshly and imperiously. So the church saith, Lam. ii. 18, `The
   apple of mine eye shall not keep silence., Their groans clamour, and
   their tears have a loud voice. Oh! then, consider this, secret wrongs
   will be known to God. The children of God may not know who harmed them;
   wicked men act at a distance, like a spider, when she hath weaved a
   net, goeth out of the way: but yet the Lord knoweth; their very
   afflictions will cry against you when they know not against whom to
   cry.

   Obs. 5. From that, the Lord of Sabaoth; that is, the Lord of hosts, a
   name often used in the prophetical books, but most commonly in Isaiah
   and Zechariah; it is not usual in the New Testament, God's titles being
   there fuller of sweetness and grace; and the reason why it was so much
   used then was because the people of God were in great misery, needed
   much defence and protection, and were in danger to let fall their hopes
   out of fear of men. It was a name of God, so commonly known and used,
   that the Septuagint retained the Hebrew term by which it was expressed.
   And so, also, it is kept in the New Testament, ku'rios Sabao`Th, as by
   Paul, Rom. ix. 27, and by James in this place; not religiously, out of
   any mystery in the syllables, as Jerome supposeth, but because this
   appellation of God was so familiar among the Jews, and so easily known
   to the nations that conversed with them. Now, the Lord is called the
   Lord of Sabaoth, or Lord of hosts, because all his creatures are ranked
   in such an order that they are always ready to serve and accomplish his
   will. The note is, that the Lord is a Lord of hosts, commander-in-chief
   of all the creatures, angels, men, thunders, lightnings, storms,
   showers, lions, fevers, &c.; they are all at his beck, waiting for his
   word: `He can send lightnings, that they may go; they say unto him,
   Here we are, Job xxxviii. 35; that is, Lord, Whither shall we go? here
   we are, ready to fulfil thy word. It were easy to expatiate in so
   copious an argument; but because it hath been handled by others, [357]
   I shall but touch upon things. God's command reacheth from the highest
   angel to the lowest creatures. The angels are principally called God's
   host; see 1 Kings xxii. 9; Luke ii. 14. And of what power are they,
   since one angel destroyed in a night a hundred fourscore and five
   thousand, 2 Kings xix, 35. Then the heavens are intended: Isa. xxxiv.
   9, `All the hosts of the stars shall be dissolved., That which Peter
   calleth stoicheia, the elements, the prophet calleth the hosts. So it
   is said, Judges v. 20, `The stars in their courses fought against
   Sisera;, that is, by their influence and efficacy upon the clouds and
   meteors. For Josephus, speaking of that battle, saith [358] that there
   suddenly fell a storm mixed with hail, which the wind drove against the
   faces of the Canaanites, and took away their sight, and benumbed their
   hands, that they could not hold their targets, or fling their darts;
   but beating upon the backs of the Israelites, it emboldened them the
   more. So, also, men are called God's hosts; as Israel, Exod. xii. 41;
   and it is said, `He mustereth the host of the battle, Isa. xiii. 9.
   Nay, lower creatures, locusts, are called God's army, Joel ii.; and God
   is said to reserve the snow and hail against the day of battle, Job
   xxxviii. 22, 23. Against Egypt he sent armies of frogs, and lice, and
   flies; against the idolatrous people armies of lions, 2 Kings xvii.
   Nay, God can arm the humours of thy body against thee, cause thine own
   passions and thoughts to fall upon thee like so many armed men. He
   needeth no forces from without; there is enough to overwhelm man in the
   reflections of his own conscience. Oh! then, do not contend with him
   that can command legions, and draw omnipotency about thy ears: `shall
   the potsherds of the earth strive with the Lord of hosts?, Isa. xlv. 9.
   Oh! how sad is it, that when all the creatures serve God, your hearts
   only should war against him! that the Lord of hosts should not be lord
   of your souls!

   Obs. 6. From that their cries are come into the ears of the Lord of
   hosts; that is, he hath taken notice of their wrong, and will take care
   to avenge their quarrel. The note is, that the Lord of hosts is the
   poor's avenger; the God of angels and thunders is the God that
   comforteth them are cast down. You may be high and rich in the world,
   able to contest with poor creatures and crush them; but can you contend
   with the Almighty? Oh! take heed of wronging the poorest servants of
   God. Christ speaketh of offending his little ones. Mat. xviii. 10; as
   little as they are, they have a great champion. The worm Jacob is
   looked after by the Lord of hosts. So the poor, the servant, the widow,
   the fatherless, they are called his people, as belonging chiefly to his
   care: `They eat up my people as bread., Take heed what you do; your
   poor servants have a master in heaven that will call you to an account.
   Jerusalem is threatened with captivity for their breach of covenant and
   unkindness to their servants, Jer. xxxiv. 11; therefore defraud them
   not, leave them not shiftless. God will visit this sin upon many
   gentlemen who turn off their old servants shift less and helpless, and
   have more care of their dogs than of them. Oh! see what an avenger they
   have, one that is powerful enough. A good man should have a care of his
   beast, Prov. xii. 10, much more of his servants.

   Ver. 5. Ye have lived in pleasure on the earth, and been wanton; ye
   have nourished your hearts, as in a day of slaughter.

   The apostle instanceth in another discovery of the wicked abuse of
   their riches, and that is sensual or delicate living. In matter of
   charity, or giving the poor their due, they were sparing and tenacious
   enough, but did easily and largely lavish out their substance upon
   pleasures and the gratifications of the flesh; like that epicure in the
   Gospel, that fared deliciously every day, but denied a crumb to Lazarus
   the beggar, Luke xvi. 19. Thus lusts, though they dispute every inch
   with grace, do easily give way to succeeding corruptions.

   Ye have lived in pleasure.--The word signifieth indulging the deli
   cacies and delights of the senses, in meats, drinks, and apparel.

   Obs. 1. A sin very natural to us. There were but two common parents of
   all mankind, Adam the protoplast, and Noah the restorer, and both
   miscarried by appetite; the one fell by eating, and the other by
   drinking. We had need be careful. Christ saith, `Take heed of
   surfeiting and drunkenness, to his own disciples, Luke xxi. 34.

   Obs. 2. The sin is natural to all, but chiefly incident to the rich.
   There is, I confess, a difference in tempers; wealth maketh some
   covetous, and others prodigal, but the usual sin in the rich is luxury.
   Pride, idleness, and fulness of bread were the sins of Sodom, and they
   are usually found in great men's houses; they should be the more wary.

   Obs. 3. Though delicate living be a sin incident to wealthy men, yet
   their abundance doth not excuse it. It is charged upon the rich man in
   the Gospel that he fared deliciously every day, Luke xvi. God gave
   wealth for another purpose than to spend it in pleasures. It is
   prodigious in poor men to guzzle and drink away their days which should
   be spent in honest labour; but it is not excusable in the rich; though
   God alloweth them to live more liberally according to their condition
   and estate, yet not inordinately. Intemperance is odious to God, be it
   in any whatsoever they be. God threatened them for their delicacy that
   had beds of ivory, Amos vi. 4; so also the fat cows and kine of Bashan,
   Amos iv.

   Obs. 4. Luxury is living in pleasure, etruphe'sate. God alloweth us to
   use pleasures, but not to live in them; to take delights, but not they
   should take us; to live always at the full is but a wanton luxury.

   On earth; that is, say some, like beasts, which do prona spectare
   terram, in the posture of their bodies look earthward; it is indeed
   their happiness to live in pleasure, to enjoy pleasures without
   remorse. But in any congruity of language you cannot thus interpret the
   apostle's speech. His meaning is, that in this earthly life they placed
   all their happiness, and their spirits did altogether run after earthly
   comforts and earthly contentments, as having no higher abode. Note:--

   Obs. That all the pleasure that wicked men have is upon earth; here,
   and nowhere else: Luke xvi. 25, `Remember that in thy life time thou
   receivedst thy good things., Oh! it is sad to outlive our happiness;
   when we come to live indeed, then to want our comforts and joys: Mat.
   vi. 2, `They have their reward., Your heaven is past. It is the folly
   of worldly men to be merry only in the place of their banishment and
   pilgrimage; they live in pleasure here, where they are absent from God:
   Job xxi. 13, `They spend their days in wealth, and in a moment go down
   to the grave., Alas! then their best days are past; here they laugh,
   and there they howl. Ah, fondness! to sell the birthright for a mess of
   pottage, and let go heaven for a little earthly contentment! How should
   this sour your carnal joys, when you remember all this is only upon
   earth, it cannot be for ever! There will be a time when we shall go
   down to the grave, and then we may with Adrian sadly warble it out to
   our own souls, Oh! poor soul, whither dost thou now go? thou shalt
   never jest it more, sport it more! [359] These things were upon earth,
   but into what a gulf am I now falling! The earth is a place of labour
   and exercise; we were not put into it, as leviathan into the sea, to
   take our fill of pleasure.

   And are wanton, espatalesate.--The same word is used of the carnal
   widow, he de spatalosa zosa tethneke, 1 Tim. v. 6. We translate, `she
   that liveth in pleasure is dead while she liveth., The word signifieth
   such a delicacy as bringeth a brawn softness and deadness upon the
   spirit, and therefore we translate it well by wanton. So that this part
   of the charge implieth:--

   Obs. 1. That luxury is always accompanied with carnal security and
   contempt of God: Deut. xxxii. 15, Israel waxed fat, and kicked with the
   heel: Hosea xiii. 6, `According to their pasture, so were they filled;
   they were filled, and their heart is exalted; they have forgotten me.,
   Through too much fatness and plenty the soul becometh wanton and
   untamed.

   Obs. 2. That a fulness of pleasures bringeth us to a wantonness, and
   contempt of ordinary provisions. Lustful Israel desired quails. First
   we contemn God, and then his creatures. It is a great sign sensuality
   hath prevailed upon you when the soul desireth dainty food. Nature
   itself is not wanton and delicate till it be made so by constant use.
   It is strange to see how nature degenerateth by degrees, and desires
   increase with use. At first we are pleased with what is plain and
   wholesome, but afterwards we must have curious mixtures. Sea and land
   will scarce yield bits dainty enough for a gluttonous appetite.
   Cleopatra must have a draught of dissolved pearls, &c.

   Ye have nourished your hearts.--What is that? Indulgere genio, to rear
   up lust, rather than to satisfy nature. It is the same which the
   apostle Paul expresseth by poiountes prono'ian, `making provision for
   the flesh to fulfil the lusts thereof, Rom. xiii. 14. The heart is the
   seat of lusts and desires; so it chiefly signifieth in theology. Now to
   nourish the heart is to offer fuel to our lusts, to take in by excess
   that we may unlade and put it out again in lust. Observe hence:--

   Obs. Pleasures nourish the heart, and fatten it into a senseless
   stupidity: nothing bringeth a dulness upon it more than they. Plutarch
   observeth of the ass, which is of all creatures the dullest, that it
   hath the fattest heart. Thence that expression in scripture, `Go make
   their hearts fat;, that is, gross and dull. There is a fish which they
   call o'nos, the ass-fish, which hath its heart in its belly; a fit
   emblem of a sensual epicure. The heart is never more dull and unfit for
   the severities and masculine heights of religion than when burdened
   with luxurious excess; therefore Christ useth that expression, Luke
   xxi. 36, `Let not your hearts be overcharged, &c. Ah! do but consider
   how many reasons we have to be wary in our pleasures. Will the in
   conveniences they bring to your estates move you? Prov. xxiii. 21, `He
   that loveth corn, and wine, and oil, shall be poor., How often hath the
   belly brought the back to rags? Or will the mischiefs they bring upon
   the body move you? Lust, which is but the last end and consummation of
   all pleasures, sucketh the bones, and, like a cannibal, eateth your own
   flesh, Prov. v. 11. Ah! but chiefly think of the inconveniency which
   your precious souls sustain; your hearts will be nourished and
   fattened. Pleasure infatuateth the mind, quencheth the radiancy and
   vigour of the spirit: wine and women take away the heart, Hosea iv. 11;
   that is, the generous sprightliness of the affections. So the apostle
   speaketh of persons given to pleasures, that they are past feeling,
   Eph. iv.; they have lost all the smartness and tenderness of their
   spirits. Oh! that men would regard this, and take heed of nourishing
   their hearts while they nourish their bodies. You should starve lust
   when you feed nature; or, as Austin, [360] come to your meat as your
   medicine, and use these outward refreshments as remedies to cure
   infirmities, not to cause them; or, as Bernard, [361] 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, en eme'ra sphages.--Some say, as Brixianus,
   that the meaning is, they did but fatten themselves for the slaughter;
   but that is forced. Beza rendereth, as in a day of feast, which
   Heinsius taxeth with some undue rigour. Certainly there is an allusion
   to the solemn festivals of the Jews. Their thanksgiving-days were
   called days of slaughter, wherein many beasts were killed for sacrifice
   and food; for, in thank-offerings, a great part was reserved for the
   use of the worshipper: Lev. ii. 15, they were to carry it home and to
   eat it with their friends. Thence that expression, Prov. xvii. 1,
   `Better is a dry morsel, than an house full of sacrifices with strife;,
   that is, of good cheer, as was usual in the time of peace or
   thank-offering. So also that other, Prov. vii. 14, `I have
   peace-offerings with me this day;, that is, the flesh of
   thank-offerings, wherewith to feast and entertain thee. Now the fault
   wherewith these sensualists are charged, is double:--

   1. That they made every day festival.

   Obs. It is a wanton luxury to make every day a day of slaughter: Luke
   xvi., `He fared deliciously every day;, that is an aggravation, that he
   made it his constant practise. Some men do nothing but knit pleasure to
   pleasure; their lives are nothing else but a diversion from one carnal
   pleasure to another: Eccles. iii., `There is a time to feast and a time
   to mourn., Such men disturb the order of seasons. Nature is relieved
   with changes, but clogged with continuance; frequency of pleasures
   begetteth a habit; and besides, this putteth men upon novel
   curiosities, when ordinary pleasures by common use grow stale; pleasure
   itself must have pleasure to refresh it, accustomed delights becoming
   our clog and burden.

   2. That they gave that to their lusts which was due only upon special
   occasions to religion.

   Obs. Usually this is the vanity of men, to bestow the allotments of
   worship upon their lusts, and by a cursed sacrilege to serve god the
   belly, Phil. iii. 19, as zeal serveth the great God of heaven and
   earth. No music will serve the epicures in the prophet but temple
   music: Amos vi. 5, `They invent to themselves instruments of music like
   David., As choice and excellent as .David was in the service of the
   temple, so would they be in their private feasts. Belshazzar's draughts
   are not half so sweet in other vessels as in the utensils of the
   temple: Dan. v. 2, `He commanded to bring forth the golden and silver
   vessels, that were taken out of the house of God., So the Babylonian
   humour is pleased with nothing so much as with one of the songs of
   Zion; not an ordinary song, but `Sing us one of your songs of Zion, Ps.
   cxxxvii. 3. No jest relisheth with a profane spirit so well as when
   scripture is abused, and made to lackey upon their sportive jollity.
   Vain man thinketh he can never put honour enough upon his pleasures,
   and scorn enough upon God and holy things.

   Ver. 6. Ye have condemned and killed the just; and he doth not resist
   you.

   The apostle cometh now to another sin, and that is tyrannous and
   oppressing cruelty, which is also an effect of riches, where there is
   no grace to sanctify the enjoyment of them. From the context observe:--

   Obs. That plenty begetteth injury; and when all things are possible,
   men think all things lawful. Rich and great men, if they be higher than
   others, do not think of him that is higher than they: Eccles. v. 8, `If
   there be oppression of the poor, marvel not at the matter; for he that
   is higher than the highest regardeth, and there be higher than they.,

   Ye have condemned.--The apostle now instanceth in their cruelty and
   oppression, masked with a pretence and colour of law. Before they would
   kill, there was some form of a legal process; they condemned. Note
   hence:--

   Obs. That God taketh notice of the injuries done to his people under
   the form of a legal procedure; not only of open violence, but that
   which is closely managed: Ps. xciv. 20, `Shall the throne of wickedness
   have fellowship with thee, which frameth wickedness by a law?, God
   taketh it more heinously when public authority, which is the defence of
   innocency, is made the pretence of oppression. Many make conscience of
   forms of law, that do not make conscience of oppressing the godly. See
   Mat. xxvii. 6, `It is not lawful to put the price of blood into the
   treasury;, yet it was lawful to spill the blood of Christ in their
   account.

   Again, the apostle saith, Ye have condemned, and so ye have killed;
   they did but procure it by their authority and wealth, corrupting
   judgment, and using evil arts to destroy the just. Note:--

   Obs. That any concurrence to the destruction of the innocent bringeth
   us under the guilt of their blood; and sins committed by our
   instigation become ours by just imputation. Christ was put to death by
   authority of the Roman empire, and executed by the Roman soldiers; yet
   it is charged upon the Jews, upon the whole nation, because done by
   their instigation and connivance: as Acts ii. 23, `Whom by wicked hands
   ye have taken and slain;, and ver. 36, `This is Jesus whom you have
   crucified;, so 1 Thes. ii. 15, `They killed the Lord Jesus., Do not
   flatter thyself because thou art not the immediate executioner. Jezebel
   was punished for Naboth's death, though the judges and false witnesses
   were the next agents, 1 Kings xiii. 23. Beware how you provoke others
   to blood; the guilt will fall upon your own consciences: God looketh
   upon the instigators as the principals: `Ahab did evil in the sight of
   the Lord, whom Jezebel his wife provoked, 1 Kings xxi. 25. It was a
   sorry answer that of the priests to Judas, `See thou to it, Mat. xxvii.
   4: they had need see to it too, since it was by their plot and
   conspiracy.

   And killed.--This is added to show that oppression will proceed as far
   as death; wickedness knoweth no bounds and limits; as also to show the
   reason why miseries were coming upon them. Note:--

   Obs. When oppression goeth as far as blood, God will surely take
   vengeance. `He maketh inquisition for blood, Ps. ix.; and blood is one
   of the crying sins, Gen. iv. 10. The blood of an ordinary man crieth
   for vengeance; as that of the Gibeonites that were of the race of
   Canaan; therefore is that clause interserted, 2 Sam. xxi. 2, `Now the
   Gibeonites were not of the children of Israel, but of the remnant of
   the Amorites., Much more the blood of the saints, which is precious in
   God's eyes; much more the blood of Christ, which is the case here.

   The just, to`n di'kaion.--It may be put indefinitely for any just
   person; as Isa. lvii. 1, `The righteous perish, &c. But because the
   apostle speaketh in the singular number, and with an article, therefore
   some understand it of John the Baptist; others of Stephen, with more
   probability, whom the Jews stoned; others, with most probability, of
   our Lord Jesus Christ. Because I strongly incline to this, I shall
   produce my reasons:--(1.) Jesus Christ is elsewhere by way of emphasis
   called `that Just One., to`n di'kaion, Acts xxii. 14. (2.) There
   seemeth to be a direct parallel place to this, Acts iii. 14, `But ye
   denied the Holy One and the Just, and desired a murderer to be granted
   unto you, (3.) This was the great reason and cause of judgments on the
   Jews, 1 Thes. ii. 15, 16, which is the scope and argument of this
   place; and indeed the text runneth that way most fluently. (4.) The
   illation of the next verse, or persuasion to patient hope, doth most
   sweetly arise from this consideration; the former part of the verse
   holding forth their injury, and so the cause of their ruin, which is
   the argument of hope the apostle propoundeth; and the latter part
   Christ's patience, the great example and pattern of ours. I know the
   great prejudice against this exposition is, because all this is
   supposed to be spoken to Christian Jews; but that we disproved in the
   first verse. Neither is that exception of Brochmand of any weight, how
   this could be charged upon these sensual rich men, since they that
   condemned and killed Christ, and the main promoters of his sufferings,
   were the Pharisees and chief priests, dissembling hypocrites, since the
   guilt lay upon the whole nation, and they had taken the curse of his
   blood upon themselves and their children; and therefore the apostle,
   assigning the cause of approaching judgments, might well say to these,
   Ye have killed. Neither let it seem strange to any that the apostle
   doth not call Christ Lord or Saviour, since he speaketh to unconverted
   Jews; and the fittest medium of conviction he could use to them is that
   of his righteousness or innocency, as also Peter and John do, Acts iii.
   14, `That just and holy one;, for those that would not acknowledge him
   a Saviour, by a plain evidence of his life might acknowledge him a just
   person, as Pilate's wife doth, Mat. xxvii. 19, `Have nothing to do with
   that just person., However, lest the exposition should seem too
   critical, I shall carry the observations both ways.

   Obs. 1. If you take the expression generally, as noting any just
   person, you may observe that innocency itself cannot escape the pangs
   of oppression. The just was condemned and killed; so the scripture
   speaketh of the blood of righteous Abel, Mat. xxiii. 35. Men hate what
   they will not imitate; and it is God's wisdom that the worst should
   hate the best, lest the world should judge perversely of their
   sufferings: Ps. xciv. 21, `They gather themselves against the soul of
   the righteous, and condemn innocent blood., Thus it hath been, is, and
   will be. Gregory saith, I would suspect him not to be Abel that hath
   not a Cain.

   Obs. 2. If you understand it particularly of Christ, the note is, that
   Christ died not as a malefactor, but as a just person. There were
   several circumstances that did evince his innocency--the disagreeing of
   the witnesses, Pilate's wife's letter, Pilate's own acknowledgment,
   Judas's confession. Certainly he died not for his own sins, but ours:
   `The just for the unjust, 1 Peter iii. 18. Our sacrifice was a lamb
   without spot and blemish. It is true he loved our justification better
   than his own reputation; and therefore, when his innocency was taxed,
   he would not answer a word.

   And he resisteth not.--The present tense is put for the past. If you
   understand it generally, it is to be understood of the weakness and
   meekness of innocent men.

   1. Of their weakness; they are not able to withstand, and therefore you
   oppress them.

   Obs. 1. Weakness is usually oppressed. Men are the more bold with them
   that want means of defence and resistance. Oh! but consider, the less
   outward defence men have, the more is the Lord of hosts engaged in
   their quarrel; he is the patron of the fatherless and widows: Ps. x.
   14, `The poor committeth himself to thee; thou art the helper of the
   fatherless., Weak innocency hath a strong avenger.

   2. Of their meekness; it is their duty not to be revengeful: Mat. v.
   39, `But I say unto you, that ye resist not evil;, they must not
   satisfy and accomplish their own private revenges.

   Obs. 2. Meekness inviteth injury, but always to its own cost. It is
   true that of Publius Mimus, though spoken to an ill end, Veterem
   ferendo injuriam invitas novam--by bearing a former injury you do but
   invite a second. Patience may be trampled upon, but God will ordain a
   defence. Wicked men are mad without a provocation. You have seen crows
   on a sheep's back picking wool; it is but an emblem of oppressed
   innocence. Wicked men do not consider who deserve worst, but who will
   suffer most.

   Obs. 3. If you understand it of Christ, so it is most true; he
   resisteth not. Jesus Christ was condemned and slain without resistance.
   He came to suffer, and therefore would not resist. He would declare his
   obedience to his Father by his patience before men: Isa. liii. 7, `He
   came as a lamb to the slaughter, as a sheep before the shearers is
   dumb., Swine will howl, but the sheep is dumb in the butcher's hands:
   Isa. l. 6, `I gave my back to the smiters, and my cheeks to them that
   plucked off the hair; I hid not my face from shame and spitting.,
   Christ did as it were offer himself to the affronts and indignities
   done to his person: Father, since it is thy pleasure, here is a back
   for smiters, here are cheeks for the nippers, here is a face for shame;
   lo! I come to do all thy will. Well, then, we have a lucky sacrifice,
   that did not struggle, but came to the altar willingly. It is notable
   that Christ doth with the same severity check the devil tempting him to
   idolatry, and Peter dissuading him from suffering. It is spoken to
   both, `Get thee behind me, Satan;, compare Mat. iv. 10 with xvi. 23.
   When he was to suffer, he forbiddeth the pious women to weep, Luke
   xxiii. Being about to wipe away all tears by the benefit of his cross,
   he would have none shed to hinder him from it. Thus our Saviour
   resisted not; sibi soli injuriosus fuit, saith Tertullian--all the
   injury he did was to himself. Ah! who would not be willing to do for
   him that was willing to die for us? He struggled not when he was going
   to the cross, and why do we struggle and find such reluctations when we
   are going to the throne of grace? Shall we be more unwilling to pray
   than Christ was to suffer? &c.

   Ver. 7. Be patient, therefore, brethren, unto the coming of the Lord.
   Behold, the husbandman waiteth for the precious fruit of the earth, and
   hath long patience for it, until he receive the early and latter rain.

   He now diverteth from the rich oppressors unto the poor faithful
   brethren that were oppressed; by the illative particle, therefore, we
   may see the former paragraph was for their sakes. The rich men shall be
   punished for their wickedness and oppression, therefore be you patient.

   Be patient, therefore, brethren, makrothume'sate. The word is put for
   long-suffering, and so usually translated, which is a further degree of
   patience; for patience is a sense of afflictions without murmuring, and
   of injuries without revenge. Now long-suffering is patience extended
   and lengthened out to that which our apostle calleth its perfect work.
   Observe:--

   Obs. It is the duty of the children of God to be patient under their
   sufferings, though they be long and sharp. It is easier in a calm and
   sedate condition to discourse of patience than to exercise it in time
   of trial. Philosophers have discoursed of it and commended it; but
   Christians themselves have staggered when they have been exercised with
   a sharp sense of evils. When God giveth up his people to the lust of
   adversaries, then it is sad, and we are apt to murmur; and yet the
   apostle saith we should suffer with a long patience. I shall spare
   motives, and a little show you what Christian patience is. It differeth
   from security and stoical insensibleness; there can be no patience
   where there is no sense of evil. Christianity doth not abrogate
   affections, but regulate them. Carnal men put off that which they
   cannot put away, and are not patient, but stupid and careless. There
   are other remedies in Christianity than quenching our sorrows in the
   wine of pleasures. Again, it differeth from moral patience, which is
   nothing but a yielding to necessity, and is usually accompanied with
   vain thoughts, Jer. iv. 14, and carnal workings of spirit. When God
   layeth on crosses, men please themselves with suppositions of worldly
   profit, and how their present condition may conduce to secular
   advancement; as when God taketh away wife or children, men do not think
   of submission to the hand of God, but the capacity of augmenting their
   worldly estate, &c. In short, Christian patience supposeth a sense of
   evil, and then, in the formality of it, it is a submission of the whole
   soul to the will of God: wherein observe--(1.) The nature; it is a
   submission of the whole soul. The judgment subscribeth, `Good is the
   word of the Lord, &c., Isa. xxxix. 9. Though it were to him a terrible
   word, yet the submission of a sanctified judgment can call it good.
   Then the will accepteth: Lev. xxvi. 41, `If they shall accept the
   punishment;, that is, take it kindly from God that it is no worse. Then
   the affections are restrained, and anger and sorrow brought under the
   commands of the word. Then the tongue is bridled, lest discontent plash
   over: Aaron held his peace, Lev. x. 3. (2.) Consider the grounds and
   proper considerations upon which all this is carried on; usually there
   is such a progress as this in the spiritual discourse:--(1st.) The soul
   seeth God in it: Ps. xxxix. 9, `I was dumb and opened not my mouth,
   because thou didst it., (2d.) It seeth God acting with sovereignty: Job
   ix. 12, `None can say unto him, What dost thou?, And elsewhere, `He
   giveth no account of his matters., (3d.) Lest this should make the
   heart storm, it seeth sovereignty modified and mitigated in the
   dispensation of it with several attributes. With justice: Deut. xxvii.
   26, when every curse was pronounced, they were to say Amen, that if it
   come to pass, amen is but a righteous dispensation. With mercy: Ezra
   ix. 13, `Thou hast punished us less than we deserved., They were
   afflicted, they might have been destroyed; they were in Babylon, they
   might have been in hell. With faithfulness: they look upon afflictions
   as federal dispensations, as appendages of the covenant of grace: Ps.
   cxix. 71, `It is good for me that I have been afflicted, that I might
   keep thy statutes., When they are threshed, it is but to lose their
   stalk and husk: God's faithfulness would not suffer them to want such a
   sweep help. With wisdom: Isa. xxx. 18, `God is a God of judgment;, it
   is meant in his dispensations. Let God alone; he is too just to do us
   wrong, and too kind and wise to do us harm.

   Unto the coming of the Lord.--Here is an argument to enforce the duty;
   God will come and right your injuries. But of what coming doth he
   speak? Every manifestation of God's grace or judgment is called a
   coming of the Lord. It is in vain in so known a case to heap up places.
   More especially his solemn judgments on a church or people are
   expressed by that term; so to all the churches in the Revelations: `I
   will come quickly, and take away thy candlestick, Rev. ii.; to
   Pergamus, `Repent or I will come quickly, Rev. iii.; so to Sardis, `I
   will come as a thief, &c. Any solemn progress and march of God in a
   judicial way is expressed by corning; but most chiefly it is applied to
   Christ's glorious appearing in the clouds, called his second coming.
   But you will reply again, Which, then, is meant here? any particular
   coming of Christ, or else his solemn coming to general judgment? I
   answer--Both may be intended; the primitive Christians thought both
   would fall out together.

   1. It may be meant of Christ's particular coming to judge these wicked
   men. This epistle was written about thirty years after Christ's death,
   and there was but a little time between that and Jerusalem's last; so
   that unto the coming of the Lord, is until the overwhelming of
   Jerusalem, which is also elsewhere expressed by coming, if we may
   believe Chrysostom and OEcumenius, on John xxi. 22, `If I will that he
   tarry till I come, what is that to thee?, that is, come, say they, to
   Jerusalem's destruction. Thus God often cometh to his people; and the
   note is:--

   Obs. That Christians, to assuage their griefs, should often think of
   Christ's coming to their rescue and deliverance. Have a little
   patience, and when your Master cometh, he will put an end to your
   afflictions. Long for the coming of Christ, but wait for it; do not
   bind the counsels of God. Usually his coming is when he is least looked
   for: Luke xviii. 7, 8, `When the Son of man cometh, shall he find faith
   upon the earth?, that is, confidence that he will avenge; will any look
   for him then? Mat. xxv. 6, `At midnight there was a cry made, The
   bridegroom cometh., Who would look for the bridegroom at midnight?
   Usually because our expectations are earnest to be satisfied, we give
   over waiting: our time is always present, and flesh and blood is soon
   tired; yet, as long as it seemeth, it is but a short time: Heb. x. 37,
   `He that shall come, will come, and will not tarry.

   2. It is meant of the general day of judgment, which is the day of
   their vengeance and your recompenses. See both in 2 Thes. i. 6-8,
   `Seeing it is a righteous thing with God to recompense tribulation to
   them that trouble you; and to you which are troubled rest, when the
   Lord Jesus shall be revealed from heaven with his mighty angels, in
   flaming fire, taking vengeance of them which obey not the gospel of
   Jesus Christ;, which is not to be understood as if they should not be
   punished nor we rewarded before that day; but then both are more full
   and complete: the wicked that are now in chains of darkness looking for
   a more terrible day, and glorified souls for a more full reward, their
   bodies as yet remaining under the dominion of death. The note is:--

   Obs. That a spiritual argument of patience is a thought of the day of
   judgment. Here we are beaten by enemies and fellow-servants, but then
   the Lord will come, and all will be well, Mat. xxiv. 51. Oh! it will be
   sweet when we shall be hugged in the arms of Christ, and he shall say,
   `Well done, well suffered, my good and faithful servant;, and he shall
   put the crown upon our heads with his own hands. Well, then, love the
   coming of Christ, 2 Tim. iv. 8, and hasten it, 2 Peter iii. 12; cry as
   the spouse, `Even so, Lord Jesus; come quickly, Rev. xxii.

   Behold, the husbandman waiteth.--Here the apostle anticipated! an
   objection: Ay! but we wait long; so doth the husbandman, saith the
   apostle, for that which is nothing so precious as your hopes. Clemens
   saith, [362] 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, ka'rpon ti'mion.--Precious,
   because it costeth hard labour, and because it is a choice blessing of
   God for the sustentation of life. This term is used to show that though
   the fruit be dear to the husbandman, as deliverance is to you, yet he
   waiteth for it, and, as the apostle saith, `hath long patience.,

   Until he receive the early and the latter rain; that is, the former,
   which falleth a little before sowing; and the latter, a little before
   the ripening of the corn. These are phrases often used in the prophets.
   The meaning is, then, he looketh till, in an ordinary way of
   providence, it may be ripened. So Hosea vi. 3, `As the former and
   latter rain to the earth., Especially we hear of the latter rain; for
   the latter rain, that fell somewhat before harvest, was a rain that
   came seldom in that country, but was much desired for the refreshing of
   the corn, and other fruits and blessings of the earth.

   Obs. From that behold the husbandman. We must behold outward objects to
   a heavenly purpose, and every ordinary sight should be improved: so
   doth Christ in his parables; so elsewhere he sendeth us to learn of the
   lilies, as James doth to the husbandman: so Job biddeth us `to confer
   with the beasts, and ask of the fishes, Job xii. 7, 8; that is, by
   meditation to draw useful collections from them. But you will say, How
   shall we improve common objects? I answer--Two ways: in an
   argumentative and representative way; by reasoning from them, by
   viewing the resemblance between them and spiritual matters; as in the
   present case and similitude of the apostle. (1.) In meditation argue
   thus: If a husbandman, upon ordinary principles of reason, can wait for
   the harvest, shall not I wait for the coming of the Lord, the day of
   refreshing? The corn is precious to him, and so is the coming of Christ
   to me; shall he be so patient, and endure so much for a little corn,
   and not I for the kingdom of heaven? He is willing to stay till all
   causes have had their operation, and he hath received the former and
   the latter rain; and shall not I till the divine decrees be
   accomplished? (2.) In meditation make the resemblance and discourse
   thus within yourselves: This is my seed time, heaven is the harvest;
   here I must labour and toil, and there rest. I see the husbandman's
   life is a great toil: we can obtain no excellent thing without labour
   and an obstinate patience. I see the seed must be hidden in the
   furrows, rotten, and corrupted, ere it can spring forth with any
   increase; our hopes are hidden, and light is sown for the righteous,
   Ps. xcii. 11; all our comforts are buried under the clods, and after
   all this there must be long waiting. We cannot sow and reap in a day;
   effects cannot follow till all necessary causes have first wrought: it
   is not in the power of the husbandman to ripen fruits at pleasure; our
   times are in the hands of God; therefore it is good to wait; a
   long-suffering patience will reap the desired fruits, &c.

   Ver. 8. Be ye also patient; stablish your hearts; for the coming of the
   Lord draweth nigh.

   Here he applieth the similitude, again enforcing patience; it is a
   lesson that needeth much pressing.

   Stablish your hearts, sterixate tas kardias humon.--The Septuagint use
   the word sterixai, for the bolstering or holding up of Moses, hands,
   Exod. xvii. 12. And here it noteth an immovableness in the faith and
   hope of Christianity, notwithstanding the many oppressions they had met
   with. In short, it implieth two things firmness of faith and constancy
   in grace. (1.) Firmness of faith, when, out of the encouragement of a
   sure trust, we can sit down under God's will and good pleasure. (2.)
   Constancy in grace, when we are not so bowed with our troubles and
   sorrows as to depart from our innocency. Observe:--

   Obs. That it is the duty of God's children in time of their troubles to
   establish their hearts, and to put on a holy courage and magnanimity.
   It is said of a good man, Ps. cxii. 8, `That his heart is established;
   he shall not be afraid until he see his desire upon his enemies;, that
   is, neither discouraged in regard of trust and hope, nor miscarrying in
   regard of constancy and perseverance. Oh! that we would labour for this
   establishment. We lose our hope, and therefore we lose our patience; we
   are of a soft and easy heart, and so soon overborne: there is a holy
   obstinacy and hardness of heart, which is nothing but a firmness in our
   Christian purposes and resolutions. We have need of it in these times:
   there are persecutions and troubles; soft and delicate spirits are soon
   tired: errors and delusions; wanton and vain spirits are soon seduced:
   scandals and offences, by the miscarriages of false brethren; weak and
   easy hearers are soon discouraged; as in Nehemiah's time, there were
   troubles without, delusions from the Samaritans, Tobiah, &c.,
   oppression, and working on the necessities of the people by false
   brethren, Neh. v. To fortify you against all these, consider, those
   that draw back the Lord hateth: the crab is reckoned among the unclean
   creatures, Lev. xi. 10. The four prophetical beasts went every one
   straight forward, Ezek. i. 9. If you know not how to get this holy
   hardness or strength of spirit, go to God for it; man's strength is but
   small, and soon overborne: Ps. xxvii. 14, `Wait on the Lord, and be of
   good courage, and he shall strengthen thine heart;, so 1 Peter v. 10,
   `Now the Lord Jesus make you perfect, stablish, strengthen, and settle
   you after ye have suffered awhile., Desire him to give you courage, and
   to strengthen and settle it against all temptations and dangers.

   For the coming of the Lord draweth nigh.--Either, first, to them by a
   particular judgment; for there were but a few years, and then all was
   lost; and probably that may be it which the apostles mean when they
   speak so often of the nearness of Christ's coming, Phil. iv. 5, Heb. x.
   25, escha'ge o'ra, 1 John ii. 18. But you will say, How could this be
   propounded as an argument of patience to the godly Hebrews, that Christ
   would come and destroy the temple and city? I answer--(1.) The time of
   Christ's solemn judiciary process against the Jews was the time when he
   did acquit himself with honour upon his adversaries, and the scandal
   and reproach of his death was rolled away. (2.) The approach of his
   general judgment ended the persecution; and when the godly were
   provided for at Pella, the unbelievers perished by the Roman sword.
   Secondly, It may be meant of the day of general judgment, which,
   because of the certainty of it, and the uncertainty of its particular
   approach, hath been always represented to the church as at hand; or
   else, in regard of eternity, all that efflux of time between Christ's
   ascension and his second coming seemeth nothing. Whence the note is:--

   Obs. That the world's duration, in regard of eternity, is but short: 2
   Peter iii. 8, `One day with the Lord is but as a thousand years. and a
   thousand years as one day., Men count time long, because they measure
   it by the terms of their own duration; but God comprehending all ages
   in the indivisible point of his own eternity, all is as nothing to him,
   as a moment, as a `watch in the night, Ps. xc. 3. So Ps. liv. 7, `For a
   small moment have I forsaken thee, &c. Though there was more than a
   space of two thousand between the first separation and the calling of
   the Gentiles; yet God saith, `For a small moment have I forsaken thee.,
   The word judgeth not according to sense and appearance. We, being
   impatient of delays, reckon minutes and count moments long; but God
   doth not judge of these things, `as men count slackness, 2 Peter iii.
   9; that is, as flesh conceiveth. To short-lived creatures a few years
   may seem an age; but scripture, in its computations measuring all
   things by the existence of God, reckoneth otherwise. Human reason
   sticketh altogether in the outward sense and feeling, and therefore, as
   man measureth his happiness by temporal accidents, so his duration by
   temporal existences. [363] 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. [364] As in
   permanent quantity, so it is in successive. The whole globe of the
   earth is but as a middle point to the vast circumference of the
   heavens. So is this life but a moment to eternity. If we did value all
   things according to the computation and valuation of the word, it would
   not be so irksome to us to wait for Christ's coming. It is too much
   softness that cannot brook a little delay.

   Ver. 9. Grudge not one against another, brethren, lest ye be condemned:
   behold, the judge standeth before the door.

   In this verse the apostle layeth down the danger of evil groaning,
   using the same argument as before, the near and speedy approach of
   judgments.

   Grudge not one against another, me stenazete kat' allelon.--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, kat' allelon,
   against one another. Others thus: Do not in a groaning manner require
   vengeance at the hand of God, but forgive, that God may forgive you;
   but certainly it is lawful to complain to God of our injuries, though
   not with a revengeful spirit. Much ado there hath been to state this
   groaning spoken of in the text. Groans in themselves are not unlawful.
   The apostle must needs mean such groaning as doth arise from an evil
   cause; as discontent at providence; murmuring groans, so some; or
   despondency and weakness of mind, distrustful groans; or from revenge
   and stomachs against their oppressors, vindictive groans, so others; or
   else from envy at those that suffered less than they did. If any man's
   condition be more tolerable, we are apt to murmur, and to say, no
   sorrow like our sorrow; and so fretting against God maketh us angry
   with men. Thus the apostle would understand envious groans; and to this
   sense our translators render stenazete by grudge not; that is, at the
   happiness of those that are not exercised with sufferings, or with the
   same degree of sufferings that you are. I should easily subscribe to
   this sense, as unwilling to recede from our own translation, but that I
   see no cause why we should not retain the proper sense of the word,
   groan not one against another, brethren; for the apostle seemeth to me
   herein to tax those mutual injuries and animosities wherewith the
   Christians of those times, having banded under the names of
   circumcision and uncircumcision, did grieve one another and give each
   other cause to groan, so that they did not only sigh under the
   oppressions of the rich persecutors, but under the injuries which they
   sustained from many of the brethren, who, together with them, did
   profess the holy faith; which exposition will well suit with the state
   of those times and the present context. The apostle is persuading them
   to patience now, because the pressures did arise, not only from
   enemies, but brethren. He seeketh to dissuade them from a practice so
   scandalous, lest they should all be involved and wrapped up in the
   common ruin. What! should brethren grudge one against another? Take
   heed; such practices seldom escape without a quick revenge. My thoughts
   are the more confirmed in this exposition, because here seemeth to be a
   tacit allusion to the history of Cain and Abel, where the blood of one
   brother cried or groaned against the other, and God told him that sin
   lay at the door, Gen. iv. 7, intending the punishment of sin, as the
   apostle telleth these that the judge was at the door, meaning the
   judgments hanging over their heads. Observe hence:--

   Obs. Many times differences may so far be heightened among brethren,
   that they may groan one against another, as much as against the common
   enemy. Paul, speaking of the state of primitive times, showeth how
   Christians did `bite and devour one another, Gal. v. 15. To show their
   rage, he useth words proper to the fights and quarrels of beasts. Thus
   usually it falleth out when contests arise in the church. Religious
   hatreds are most deadly. Thus Luther [365] complaineth that he never
   had a worse enemy than Carolostadius; and Zuinglius [366] 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, hina me krithete, 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 meta` ton
   api'ston, with unbelievers, Luke xii. 46. Possibly our Saviour might
   use both expressions, hypocrites and unbelievers, to show that open
   enemies and secret shall meet with the same judgment.

   Obs. 2. Mutual groanings and grudgings between brethren are a usual
   forerunner of judgment; after biting and devouring, there followeth
   consuming. Gal. v. 15. It cometh to pass partly by the providence and
   ordination of God. Wanton contests are not cured but by deep
   afflictions; and when spirits are once exulcerated, there is no
   likelihood of agreement but in a prison. The warm sun maketh the wood
   warp and cleave asunder; in prosperity we wax wanton and divide; when
   the dog is let loose, the sheep run together. Usually in troubles there
   are not so many scatterings and disgregations in Christ's flock. Partly
   by the course of ordinary causes. Our divisions give the adversary an
   advantage; we should be as wise to reconcile ourselves as they to
   combine against us. Nazianzen was wont to call them koi'nous
   dialla'ktas, 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, tais pro`s alle'lous philoneiki'ais anaphle'gonto, saith
   Eusebius, they burned with mutual intestine discords,

   Behold, the judge standeth before the door.--He had said before, `the
   coming of the Lord draweth nigh;, now he addeth, that he is `at the
   door, a phrase that doth not only imply the sureness but the suddenness
   of judgment: see Mat. xxiv. 33, `Know that it is near, even at the
   doors;, so that this phrase intendeth also the speediness of the Jewish
   ruin. Observe hence:--

   Obs. 1. The nearness of the judge should awe us into duty. To sin in
   calamitous times is to sin in the presence of the judge; to strike, as
   it were, in the king's presence, and to provoke justice when
   punishments hang over our heads. This is like King Ahaz, that
   trespassed the more for his stripes. When God holdeth up his hand, you
   do as it were even dare him to strike.

   Obs. 2. If we be ready to sin, God is ready to judge: `If thou do evil,
   sin lieth at the door, Gen. iv. 7 , that is, the punishment, like a
   serjeant or messenger of justice, doth but lie in wait to arrest us.
   Thus it is many times; the punishment taketh the provocation by the
   heel; and whilst we are bustling and `beating our fellow-servants, our
   Lord is at the door, and cometh ere we look for him, Mat. xxiv. 50, 51.

   Ver. 10. Take, my brethren, the prophets, who have spoken in the name
   of the Lord, for an example of suffering, affliction, and of patience.

   Here the apostle persuadeth to patience by the example of the saints,
   who though they were dear to God, and employed in high and special
   services, yet were exercised with sundry sharp afflictions.

   Two ways are they an example to us--n their sufferings and in their
   patience. They are famous for kakopa'theia and makrothumi'a, hard
   sufferings and great patience; an example of sufferings, that we may
   not flinch from them, or sink under them when we meet with them in the
   way of duty; an example of patience, that we may write after their copy
   by a meek submission. Their sufferings are produced to allay
   discomfort, and so Christ urgeth it, Mat. v. 12, `So they persecuted
   the prophets which were before you;, their patience to stir up
   imitation: Heb. vi. 12, `Let us be followers of them who through faith
   and patience inherited the promises., Never any yet went to heaven but
   those two graces were first exercised, faith and patience; faith in
   expectation of the future reward; patience in sustaining the present in
   conveniences. But to the words.

   Take for an example.--The word is hupodeigma; it noteth such an example
   as is propounded to imitation. The same word is used when Christ
   commended his washing of the disciples, feet to their imitation, John
   xiii. 15.

   The prophets.--He instanceth in them as the captains and leaders of the
   church. Every purpose of life hath its chieftains and princes. The
   Roman warriors can talk of their Camilli, Fabricii, Scipios, the
   philosophers of their Aristotle, Plato and Pythagoras; but religion
   propoundeth the example of the prophets.

   Who have spoken to us in the name of the Lord; that is, were employed
   by God, and authorised to speak to the people in his stead, and
   specially gifted and supplied by his Spirit. Though they spake by
   divine inspirations, and were as God's mouth, yet they could not
   escape, but were molested and maligned in the world, even to cruel
   death and sufferings, for the faithful discharge of their message. This
   Christ chargeth upon the Jews, Mat. xxiii. 37, `O Jerusalem, Jerusalem,
   thou that killest the prophets, and stonest them, &c. So doth Stephen,
   Acts vii. 52, `Which of the prophets have not your fathers persecuted?
   and they have slain them which showed before the coming of the Just
   One, &c. Now if this were done to the prophets, who .seemed to be
   sheltered under the buckler of their special commission, and the
   singular innocency and holiness of their lives, certainly private
   believers have less reason to promise themselves freedom and exemption.

   Of suffering afflictions and of patience; that is, when God maketh us
   like them in sufferings, we should be like them in patience. It is
   comfortable to come into their lot, and to be bound up in the same
   bundle of honour with them. Their example is produced partly to take
   off prejudice. The matter is not strange; it is not our case alone. We
   are apt to say, Never man in such a case as I, `Is any sorrow like to
   my sorrow?, Lam. i. 12. Yes; this was the lot of all the prophets.
   Partly to allay the shame. We do not surfer with the rude multitude,
   but with the prophets. Partly to encourage our imitation. Examples have
   a singular efficacy; man is apt to be led by company. The points are
   these:--

   Obs. 1. The examples of the saints do much encourage us to patience.
   Man is a ductile creature, more apt to be led by the eye than the ear.
   We look upon precepts as calculated for notion and fancy; practices are
   a great confirmation. The strictest and severest ways are not
   impossible, nor untrodden; that which hath been may be done. Besides
   they are a check to delicacy; we may say as Elijah, `I am not better
   than my fathers;, can we look for more privilege than the prophets?
   Minors are ashamed when they cannot endure that which men of a higher
   order have endured: Micah was in prison, Jeremy in the dungeon, Isaiah
   sawed asunder, and shall we stick at a little suffering? Our betters
   have endured far worse. Besides, good company is a great encouragement.
   `Having such a cloud of witnesses, &c., saith the apostle, Heb. xii.
   1--it is an allusion to the pillar of the cloud that guided the
   Israelites having such a pillar going before us, we may travel to
   heaven the more cheerfully.

   Obs. 2. Afflictions light on all ranks of saints, but especially upon
   the prophets. The cross is kindly to our order; to preach is nothing,
   but to bait the world. [367] We are God's ambassadors, but we are often
   ambassadors in chains, Eph. vi. 20. What recompense did the prophets
   receive for all their pains and expense of spirits, but saws, and
   swords, and dungeons? It is almost as necessary a character of a
   minister to be much in afflictions, as to be much in spirit and much in
   labours. God hath reserved us, in these latter days, for all the
   contempt and scorn that villany and outrage can heap upon our persons.
   But it is no matter; it is the badge of our order, and we know where to
   have better entertainment; no matter though the world count us scurf
   and refuse, when Jesus Christ counteth us his own glory: the messengers
   of the churches are the filth of the world, 1 Cor. iv. 13; but the
   glory of Christ, 2 Cor. viii. 23; it were suspicion enough that we were
   not true to our master, when we are dandled on the world's knees.

   Obs. 3. From that which spoke to us in the name of the Lord. It noteth
   the cause of their sufferings, the faithful discharge of their office,
   only for speaking in God's name. Sufferings are comfortable when they
   overtake us in the way of duty. It is sad to be spewed out of God's
   mouth, and to be made contemptible for being partial in the law, Mal.
   ii. 9, when the Lord maketh us base before the people. It is indeed his
   usual course with corrupt dispensers of holy mysteries; it is others,
   malice, but God's judgments. But now, if it be for the faithful
   performance of your place, for speaking boldly in the name of the Lord,
   you may bind it as a crown to your head. Why should we care for the
   scorns of an unthankful world, when we have such a good master? It is
   an honour for us to lose our name for God's, and it is no matter though
   we be nothing, so Christ be all in all; a minister should be like one
   in a crowd, that lifteth up another to public view, though himself be
   jostled and lost in the throng; so Christ be exalted, it is no matter
   though we suffer loss.

   Ver. 11. Behold, we count them happy which endure. Ye have heard of the
   patience of Job, and have seen the end of the Lord that the Lord is
   very pitiful, and of tender mercy.

   The drift of the context is to persuade to patience: in this verse many
   things are offered to that purpose.

   Behold, we count them happy that endure.--We, it may imply--First, The
   judgment of all men; mere men are wont to have high thoughts of them
   that can bear the brunt of afflictions. Note:--

   Obs. 1. That meek patience in afflictions is a taking thing even in the
   eyes of men. There is a double reason implied in the words tou`s
   upome'mpmtas, 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, [368] that the burning of Mutius, hand was a greater token
   of his courage than fighting an enemy. Those that are engaged in a good
   cause need not despair; we shall gain somewhat with mere men; a
   resolute constancy and a meek patience may recover those friends which
   the miscarriages of a prosperous condition have lost: providence
   ordereth such things for good. But remember you cannot take this
   comfort but in a good cause. Sometimes wicked ones are the depressed
   party. All would entitle their sufferings to persecution, as the
   Donatists did in Austin's time; and therefore though sufferings are
   creditable, yet we must know that the persecuted cause is not always
   the best. Sarah was a type of the true church, and Hagar of the false;
   now Sarah she corrected Hagar. There is an unquiet generation; when
   they suffer anything, they call it persecution, when it is but just
   punishment. As the Moabites, when they saw the waters look ruddy
   through the reflection of the morning sun, thought them mingled with
   blood; so many voice up persecution and martyrs, blood when their
   insolences are but a little corrected and restrained.

   Secondly, We, may imply the judgment of the visible church. The whole
   Christian church doth acknowledge the slain prophets happy, and
   celebrate their memory: makari'zein, 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
   makari'sousi. So Luke i. 48, `All generations shall call me blessed;,
   in the Greek, makariousi me pasai ai geneai'. From this consideration I
   observe:--

   Obs. 2. That it is often the condition of God's people to live envied
   and persecuted, but to die sainted. We account the slain prophets
   happy, and celebrate the memory of those which endure; the scribes and
   Pharisees garnished the tombs of the dead prophets, but killed the
   living, Mat. xxiii. 29, 30. They pretended honour to the saints
   departed, but in the meantime were injurious to the saints alive. So
   John v., the Jews pretended love to Moses, but showed hatred to Christ.
   It cometh to pass, partly by the providence of God, who after death
   cleareth up the innocency and holy conversation of his servants;
   posterity acknowledged them whom the former age destroyed; partly
   because living saints are an eyesore; by the severity of their lives
   and reproofs they trouble and torment the world; dead saints do not
   stand in the way of their lusts, for objects out of sight do not
   exasperate: this may comfort God's children against the abasers of the
   present age: `The day will declare it, 1 Cor. iii. 13; when the heat of
   oppression is over, that which is now called heresy and
   anti-christianism will then be accounted worship, and your sufferings
   will speak you not malefactors but martyrs. Men cannot discern the
   present truth, 2 Peter i. 12, because blinded with interests; but it
   may be truth itself may be the interest of the next age, and the bleak
   wind that bloweth now in our faces may be then on our backs; there are
   strange revolutions. Again, this may serve for caution to us. Let us
   not rest in fond affection to saints and worthies departed; the memory
   of Judas is not so accursed to us as Korah, Dathan, and Abiram were to
   the carnal Jews in Christ's time; Moses was dear to them, as Christ and
   the apostles to us. That is the best affection which is expressed by
   imitation; and stableness in the present truth is a great trial of our
   sincerity; dead saints are out of our envy: how are we affected to the
   living, that walk in their ways? It is good to examine what proportion
   and likeness there is between the case of the present hated parties,
   and the case of Christ and his apostles in the primitive times.

   Thirdly, We, may imply (and so I think chiefly) the judgment of the
   children of God, as it is opposed to the judgment of the world: Behold,
   we count them happy that endure; we that are enlightened by the Spirit
   of God. I prefer this last consideration, because this sentence hath
   reference to a passage of scripture, `Blessed is he that waiteth, Dan.
   xi. 12, where the Septuagint have makarios o upome'non. From hence
   note:--

   Obs. 3. That the judgment of the saints and the judgment of the world
   about afflictions are far different; they have different
   principles--the spirit of the world, and the Spirit of God; they have
   different lights and rules--that of faith and that of sense. A carnal
   man judgeth by appearance, but a spiritual man looketh within the veil;
   the world judgeth afflictions miserable, they happiness. It is notable
   that all the beatitudes are affixed to unlikely conditions, Mat. v., to
   show that the judgment of the word and the judgment of the world are
   contrary. Well, then, do not hearken to the judgment of the world about
   afflictions, but to the judgment of the Spirit; not to what sense
   feeleth, but to what faith expecteth. The men of the world are
   infeliciter felices, miserable in their happiness, but the children of
   God are happy in their misery. But you will say, Wherein? I
   answer--(1.) The very suffering for righteousness, sake is a kind of
   grace which God doth us: 1 Peter iii. 14. `Happy are ye, &c., so
   `Blessed are they, &c.; Mat. v. 12; `they rejoiced, &c., Acts v. 41.
   God forgive me this great unthankfulness for this exceeding great
   mercy, saith Bradford, that he chooseth me for one in whom he will
   suffer. Secondly, Ye have gain by the afflictions, experience, hope,
   and grace, Rom. v. 3, 4; Heb. xii. 11; as also the sweet sense of
   divine consolations, 2 Cor. i. 5. (3.) God hath promised bountifully to
   reward it; there is a blessing in hand, but more in hope: see James i.
   12

   Ye have heard of the patience of Job.--He instanceth in Job because he
   was an eminent instance of misery. From the citation we may note that
   the book of Job was not a parable, but a history of what was really
   acted.

   Obs. 1. Again from that ye have heard. We had never heard of Job had he
   not been brought so low. Affliction maketh saints eminent: [369] 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. [370] You
   may oppose this against the temptation of lowness and baseness: God's
   children never gain so much honour as in their troubles. Many whose
   names now do breathe forth a fresh perfume in the churches would have
   lived and died obscurely, and their bones have been cast into some
   unknown charnel, undistinguished from other relics of mortality, but
   that God drew them forth into public notice by eminent sufferings.

   Obs. 2. Again from that the patience of Job. He showed much impatience
   and murmuring, cursing the day of his birth, &c.; but not a word of all
   this: where the bent of the heart is right, the infirmities of God's
   people are not mentioned. So Heb. xi. 31, there is no mention of
   Rahab's lie, but only of her faith, and peaceable behaviour towards the
   spies. Where God seeth grace, he doth as it were hide his eyes from
   those circumstances that might seem to deface the glory of it: so in
   Sarah's speech, though the whole sentence be full of distrust and
   unbelief, God taketh notice of her reverence to her husband: [371] she
   called Abraham lord, 1 Peter iii. 6. Wicked men watch for our halting,
   and feed their malice with our failings; they can oversee a great deal
   of good, and pitch only upon what is evil. But the Lord, where the
   heart is sincere, pardoneth the defects. Job murmured; but the word
   saith, Ye have heard of the patience of Job. There was patience in the
   man. Job often submitteth to God, sometimes blesseth God, disliketh
   those murmurings extorted from him by the sense of his sufferings,
   often correcteth himself as soon as he had spoken any unbecoming word
   of God and providence, when he was reproved of God, chap. xli.; he
   humbled himself, chap. xlii.

   Obs. 3. Again observe, we should often in our afflictions propound
   Job's pattern and example; he was famous for miseries, various in their
   kind; now Chaldeans, then Sabeans, now wind, then fire, &c. When
   afflictions come like waves, one in the neck of another, and you are
   put upon divers trials, think of Job. They light upon all his comforts,
   his goods; a life is no life without a livelihood: his children, those
   dear pledges of affection; you lose one, Job many; when you lose all,
   it is but as Job: then upon his own body; he was rough-cast with sores.
   God's afflictions usually come closer and closer till they touch our
   very skins. In the plague, you may remember how Job's body was smitten
   with sores; nay, his soul was exasperated with the censures of his
   friends; this goeth closer and closer. God's immediate hand silenceth
   the spirit: we take injuries from man very unkindly, especially
   injuries from friends; these were stabs to the very heart. Perils among
   false brethren was Paul's sorest trial; it is grievous to suffer from
   an enemy, worse from a countryman, worse than that from a friend, and
   worst of all from godly friends. But yet this was Job's case; he
   complaineth that they were miserable comforters. Thus you see Job was
   famous for misery, and as famous for patience; it would be too long to
   survey it. In all the expressions of it, two are notable, which run
   through every vein of the whole book: his advancing God and debasing
   himself; good thoughts of God, and low thoughts of himself: `Blessed be
   God, &c., Job i. 23; and `I have sinned, Job vii. 20. Well, then, in
   all your afflictions, look upon this spectacle of misery and example of
   patience.

   And have seen the end of the Lord.--It may be applied to Christ or Job.
   Some apply it to Christ for these reasons:--(1.) Otherwise the main
   pattern of patience will be left out; (2.) The change of the verb, `ye
   have heard of Job, and ye have seen the end of Christ., The adding of
   this new word seen, seemeth to be done by way of contradistinction to
   heard. These reasons, when I first glanced upon this text, inclined me
   to that opinion, especially when I afterward saw the same reasons urged
   by learned Paraeus. Many of the ancients go this way, as Austin, Beda,
   Lyra, Aquinas; [372] which last improveth it more than I have seen any.
   Job and Christ, saith he, the two famous instances, are well
   coupled--Job in the Old Testament, Christ in the New; in the one we
   have a pledge of a temporal, in the other of an eternal recompense; you
   have heard of the one and seen the other; Job suffereth, but not to
   death; therefore, that they might have a complete pattern, he mindeth
   them of the end of the Lord. Thus far Aquinas. If this were the sense,
   the point would be, that Christ's death is the great spectacle and
   glass of patience. But modern divines go another way, and with good
   reason:--(1.) Because the drift of the context (see ver. 6, 7) is to
   propound not only a perfect pattern of miseries, but a happy end out of
   miseries: he had spoken of Job's patience, but if the former sense were
   true, nothing of his happy issue, a thing most suitable to his purpose
   and most remarkable in the story. (2.) The apostle in the former verse
   showeth he would instance in some prophets and holy men of God, not in
   the Lord himself. (3.) The Syriac translation hath plainly finem quem
   ei fecit Dominus--the end which the Lord made to him. (4.) The latter
   clause in the text cannot so commodiously agree to the former sense, to
   wit, that God is pitiful, and of tender mercy; but with this latter
   sense it fitly suiteth; the end that the Lord made with him, because he
   is of great mercy, &c. The former arguments may be easily
   answered:--(1st.) To the first: We must not teach the apostles how to
   reason, or what instances to bring. Possibly the example of Christ's
   patience is purposely omitted, because the main thing in question,
   wherein their constancy was assaulted, was their belief in Christ, and
   therefore, it was not so necessary to propound his example so much as
   that of other holy men who were afflicted; that they might not be
   scandalised at the cross, and from their great afflictions suspect the
   way which they professed. To all this I may add, that the sufferings of
   Christ are mentioned, ver. 6, as we cleared before. (2d.) To the second
   argument, which is grounded upon the change of the verb, heard and
   seen, I answer--Both words, implying the acts of the outward sense, are
   put for acts of knowledge and understanding; and seen, which is the
   clearer way of perception, is used in the latter clause, because God's
   recompense was so ample, and far more visible than Job's patience. And
   let not the phrase seem too curt, there being special reason why the
   issue of Job's afflictions should be called the end of the Lord. The
   points are these:--

   Obs. 1. That the afflictions of God's children must not be considered
   in their nature and beginning, but in their issue and end: Heb. xii.
   11, `No affliction for the present seemeth joyous, but grievous., There
   are two words emphatical, pro`s me`n to` paro`n, for the present, and
   ou dokei, seemeth; they are smart in the apprehension of the flesh, and
   smart only for the present. It is but childish to judge of afflictions
   by present sense; always it is worst with Christians in the present
   time: see Rom. viii. 18; 1 Cor. xv. 19; 2 Cor. iv. 16-18. Well, then,
   do not measure afflictions by the smart, but by the end of them;
   besides our everlasting hopes, usually that end which is seen and
   liable to common observance is glorious. When Israel was dismissed out
   of Egypt, it was with gold and ear-rings, Exod. xi.; so the Jews were
   dismissed out of Babylon with gifts, jewels, and all necessary
   utensils, Ezra i.; so `When the Lord turned the captivity of Job, he
   gave Job twice as much as he had before, and every one of his friends
   brought him a piece of money and an ear-ring of gold, Job. xlii. 10,
   11. Oh! wait for the end then; the beginning is usually Satan's, but
   the end is the Lord's; at the beginning the power of darkness may have
   an hour, but at the end the Lord will be seen.

   Obs. 2. The Lord must give a happy end to all afflictions. (1.) A
   temporal end; man may begin, but God must make an end. `The beginning
   of strife (saith Solomon) is as the opening of the waters;, a fool may
   pull up the sluices, but there is no turning of the stream: Penes reges
   est inferre bellum, penes autem Deum terminare when man beginneth, the
   Lord will exercise his own dominion and sovereignty ere the end cometh.
   (2.) A gracious end: `The fruit of it is to take away sin, Isa. xxvii.
   9. Now this is God's work; God's rod, as well as God's word, doth
   nothing without his blessing, otherwise they are both poor, dead, and
   useless means: `I am the Lord that teacheth them to profit, Isa.
   xlviii. 18; that is, by afflictions. (3.) A glorious end; it is the
   Lord's gift, not our merit. Oh! then, let us do duty, and God will not
   be wanting; let us wait upon him with Job's patience, and he will give
   Job's end.

   That the Lord is very pitiful, and of tender mercy.--This clause
   expresseth partly the cause, partly the manner of God's appearance in
   Job's end. (1.) The cause why Job had so good an end of his troubles
   was God's mercy, not his own merit; it was his happiness that he had to
   do with a pitiful and merciful God. (2.) The manner of God's appearance
   in the end of afflictions. You will find God merciful and pitiful,
   whatever the flesh saith to the contrary; in the beginning you think
   him cruel, but in the end you find him merciful. Here are two words
   that express God's goodness: the first is, very pitiful, in the
   original polu'splanchnos, 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, oikti'rmon. 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, [373] inward and outward
   mercy. From hence you may observe several notes.

   Obs. 1. From that very pitiful and tender mercy.--God's mercy is seldom
   spoken of without some addition of much, or great, or tender, &c. Most
   commonly in the Old Testament it is expressed plurally, mercies and
   loving-kindnesses, and very often are those additions of much and great
   annexed: Exod. xxxiv. 6, `Great in mercy;, 2 Sam. xxiv. 14, `His
   mercies are very great;, so Ps. cxxx. 7, `With him there is plenteous
   redemption:, so `abundant mercy, 1 Peter i. 3; Eph. ii. 7, `The
   exceeding riches of his grace., God delighteth to discover this
   attribute in its royalty and magnificence. Certainly, there is more in
   God's mercy than in men's sins; our ephah is full, but God's mercy is
   over-full; and there is enough in God to supply all our wants. When you
   can exhaust overflowing mercy, then you may complain; and there is
   enough in God to satisfy every particular believer. We all drink of the
   same fountain, and yet cannot draw it dry. Oh! when shall we learn of
   our heavenly Father not only to do good works, but to abound in them
   more and more? He is rich in mercy, when shall we be rich in good
   works? &c.

   Obs. 2. God is very tender to his people in misery. Sense doth but make
   lies of God. When we hearken to the voice of our own feeling, we are
   apt to say as Job, `Thou art turned to be cruel, Job xxx. 31; or at
   least as David, `I am cut off, though at that very time God had a
   gracious respect to him, `nevertheless thou heardest the voice of my
   supplications, Ps. xxxi. 22. Israel is chidden for saying `My way is
   hidden from the Lord, and my judgment passed over by my God, Isa. xl.
   27; that is, God hath left me out of the count of providence, and the
   roll of those whom he is to look after; he doth not take notice of my
   case. Do but wait a little while, and you shall see that the Lord is
   very pitiful and tender. God's children have been at length ashamed of
   their hasty words, and when providence hath had its course, they can
   easily see that, though the outside and bark of it was rough and harsh,
   yet it was lined with pity and mercy.

   Obs. 3. From the two words pitiful and merciful. God hath every way
   provided for the comfort of his people. He hath pity for their
   afflictions, and pardon for their sins. He was sensible of Job's misery
   and Job's weakness; his compassion might be discouraged by our
   murmurings, but that he is merciful as well as pitiful. Afflicted
   persons may hence comfort themselves, and answer the objections of
   their sad spirits; when you have injuries from men, you shall find
   pities in God. Ay! but I have sinned. I answer--There is mercy in him
   as well as pity, &c.

   Obs. 4. From the order of the words, very pitiful, and then of tender
   mercy! There is in God, first, bowels, and then bounty; so Exod. xxxiv.
   6, `Merciful and gracious., Oh! then, let us learn of our heavenly
   Father, when we do good, to do it with all our hearts; let the spring
   be within us: Isa. lviii. 18, `Draw out thy soul to the hungry, and
   then satisfy the afflicted person.

   Ver. 12. But above all things, my brethren, swear not, neither by
   heaven, neither by the earth, neither by any other oath: but let your
   yea be yea, and your nay, nay, lest ye fall into condemnation.

   For the context, some say this is the coherence between the former
   matter and the present verse. Men in affliction are usually impatient,
   and impatience bewrayeth itself by oaths and curses--a conceit very
   injudicious, and no way complying with the intent of the apostle. We
   need not stick at method and connection; it is usual with James and the
   other apostles to divert from one matter to another, according as the
   necessity of the times did require, without any curiosity or
   observation of the laws of method. In this verse there is an admonition
   or dissuasive from swearing, in which you may note:--

   1. The vehemency of proposal: but above all things.

   2. A direction proposed:--

   [1.] Negatively, swear not; wherein some forms of oaths are specified,
   neither by heaven, nor by earth, nor by any other oath.

   [2.] Positively, let your yea be yea, and your nay, nay.

   3. Here is a comminatory reason and enforcement, lest ye fall into
   condemnation.

   But above all things, pro panton, a'delphoi.--The phrase hath under
   gone several constructions, it properly signifieth before all things;
   therefore Lyra [374] 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 me omnuete, a'delphoi, pro`
   pa'nton, `My brethren, swear not before all things;, but it is, `Before
   all things, my brethren, &c. Therefore I rather take it for a form of
   vehemency and earnestness, frequent in the apostolical epistles: `Above
   all things take the shield of faith, Eph. vi. 16. So 1 Peter iv. 8,
   `Above all things have fervent charity among yourselves., But you will
   say, Why doth he press this above all things? The question is grave and
   weighty. I shall give some reasons, which will occasion so many notes.

   Obs. 1. Because it is a great sin to swear lightly and inconsiderately;
   it is specially forbidden in the Decalogue: `I will not hold him
   guiltless, Exod. xx. 7. Of all things God is tender of his own name; it
   is a great sin in regard of the object about which it is conversant,
   God's name, which ought to be sacred; every thought and mention should
   be accompanied with reverence. All sin is against God, but this is
   formally and directly against God. Men are most tender of their credit.
   It is a great sin in regard of the occasion; it is without a
   temptation, unless it be such as argueth height of wickedness, either a
   wantonness in sin, because it is a sport to do evil. Other sins have an
   external bait; here is nothing but a glorying in our own shame, Phil.
   iii. 19. Or an obstinate pride. It is a daring of God; they will sin,
   because they will sin. It is usually found in ruffians that have lost
   all awe. Oh! let us beware of this sin of rash swearing, of every
   tendency that way, any irreverent use of the name of God in sudden
   outcries, O God, O Lord, &c., or any vain jesting with oaths. Those
   that swear in jest shall go to hell in earnest. The Jews were so tender
   of the name of God, that they would not pronounce Jehovah in the law,
   but read Adonai, unless by the high priest once every year. And being
   given to swearing, they were loath to use their greater oath, Chi
   Eloah, [375] but swore by the creatures. The heathens would name those
   but seldom whom they reverenced. Augustus, as Suetonius reporteth,
   would not have his name obsolefieri, to be worn threadbare. The name of
   Mercurius Trismegistus was not commonly pronounced, because of great
   reverence to him.

   Another reason why the apostle saith `above all things, is, because it
   was a sin familiar with the Hebrews, as appeareth by sundry passages in
   scripture: see those dissuasives, Mat. v. 33, 34, &c.; Mat. xxiii. 16,
   17. It was a sin very common amongst them, as among some nations to
   this day--as the Dutch, French, Scottish, though the English have too
   much written after their copy. The note is:--

   Obs. 2. That common and known sins must be opposed with all
   earnestness. The apostle saith, `Above all things, swear not, such
   points are to be pressed above all other. Usually such truths as
   concern the present age are disliked, when we reflect upon the guilt of
   the times. Men would have us preach Christ, and the general doctrines
   of faith and repentance; which is nothing but a vain cavil, masked with
   the specious pretence of religion; for you shall see when the preaching
   of Christ was the main truth in controversy, and the apostles bended
   their strength that way, the Corinthians cried for wisdom, meaning
   doctrines of civil prudence, and the softer strains of morality; and
   that is the reason why Paul said, 1 Cor. ii. 3, I have determined to
   know nothing but Jesus Christ, nai kai` touton estaurome'non, yea, and
   him crucified;, which was the doctrine at which they were most
   scandalised, and therefore he resolved to take notice of no argument so
   much as that in his ministry. The work of the ministry is not to
   contend with ghosts and opinions antiquated, but the errors and sins of
   the present time. Look, as it is the duty of Christians to spend the
   heat of their indignation on the main sin with which they are
   surprised: Ps. xviii. 23, `I kept myself from mine iniquity;, so must
   ministers chiefly bend their zeal and strength against the present
   guilt. Were we only to provide for ourselves, we might read to you fair
   lectures of contemplative divinity, and with words as soft as oil
   entice you into a fool's paradise, never searching your wounds and
   sores. But our commission is to `cry aloud, and spare not, &c., Isa.
   lviii. 1.

   Obs. 3. It is a custom that can hardly be left or forsaken; therefore
   above all things take heed of swearing. Austin urgeth this argument,
   [376] `Why doth the apostle say, Above all things? is it worse to swear
   than to steal? worse to swear than to commit adultery? worse to swear
   than to kill a man? no, but the apostle would fortify as much as he
   could against a pestilent custom, &c. Certainly, when we have once got
   it, it is hardly left; every corporal thing being often moved in one
   and the same manner, receiveth a greater easiness and aptitude to the
   same motions. So doth the tongue when it is used to the voicing of
   oaths. Custom hath so great a power upon us, that the word is uttered
   before the mind can check it. The executions of other sins are slower,
   as murder, lust, theft, because other members are not so ready as the
   tongue. A man may sooner command his hand than his tongue. Well, then,
   let those that, by company or education, have learned to swear, or to
   use vain, idle expressions, watch with the more care; a custom is soon
   got, either by our own use, or constant conversation with them that use
   it. Good Joseph learned to swear in the house of Pharaoh. Watch
   diligently: thy custom will not excuse thee; if it be thy custom to
   sin, it is God's custom to destroy sinners.

   Swear not, neither by heaven, nor by earth, nor by any other oath.--For
   the opening of this passage, it may be inquired:--

   1. Whether all oaths be forbidden? Divers have been of this judgment.
   The Essenes thought all oaths as bad as perjury, as Josephus
   witnesseth, `De Bello Judaico, lib. ii. cap. 7. Jerome chargeth the
   Pelagians with the same opinion; it hath been also objected against the
   Waldenses, how truly I know not. The Anabaptists have been uncertain in
   this point; sometimes they have professed against all oaths, at other
   times expressed themselves as denying only rash oaths, as in the
   conference at Franckendale; and those of that sect amongst us seem to
   have recanted the ancient rigour herein. Many modern writers of great
   note seem to incline to the absolute prohibition of oaths, as
   unbeseeming that faith and simplicity which should be among Christians.
   Certainly there hath been a great abuse of them in our civil courts,
   even to the disgrace of our holy profession, as being administered upon
   every trifling occasion, for a shilling matter, and in businesses of a
   low concernment. But, however, oaths in themselves are lawful, if taken
   `in truth, righteousness, and judgment, Jer. iv. 2--that is, without
   fraud, in a lawful matter, and upon a weighty occasion--the apostle
   saith, an oath is antilogi'as, `an end of strife, Heb. vi. 17. In the
   Old Testament, in any doubtful case which could not be otherwise
   determined, they were `to accept the oath of the Lord, Exod. xxii. 11,
   12. The commandment itself alloweth a liberty: `Thou shalt not take the
   name of the Lord thy God in vain, which implieth a lawful use of God's
   name. In the New Testament, the apostle Paul in weighty matters often
   sweareth and calleth God to witness, see Rom. i. 9, and ix. 1; 2 Cor.
   i. 23; `God is my record, Phil. i. 8.

   2. What oaths are condemned? Answer--Our Saviour and the apostle James
   do only meet with that wicked custom introduced by the Pharisees, that
   a man might swear by the creatures, if there were no mention of the
   name of God, or things offered to God; as appeareth by considering Mat.
   v. and Mat. xxiii. The nation of the Jews were guilty of three
   things--(1.) Frequent swearing; (2.) Swearing by the creatures; (3.)
   Breaking these oaths as not binding and valid; and these sins being
   rife in the apostle's days, the prohibition of the text must be chiefly
   applied to them; so that `swear not, neither by heaven nor earth, must
   be meant of their usual and accustomed forms, which they had invented
   to evade the law; for the Jews, so they did omit the great oath of Chi
   Eloah, thought they were safe. So Philo saith, [377] that it `was a sin
   and a vanity, epi` to`n pate'ra kai` poiete`n olon anatre'chein,
   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 propetos omnu'ein peri` ton theon, alla` kata` ton
   epitunchano'nton, that they did not easily swear by the gods, but by
   the creatures and things before their eyes, and then that there was no
   harm, and no solemn obligation in these oaths; vain pretences, and
   excuses; for though the name of God was not interposed, yet it is
   implied, Mat. xxiii. 20-22; Mat. v. 34, 35, the creature being God's
   creature, and in an oath made by them implicitly called upon to be
   God's instrument of vengeance in case of perjury. That other clause,
   nor by any other oath, is meant of other oaths of that kind, so that
   the note out of the whole is:--

   Obs. That swearing by the creatures is unlawful; swearing is an act of
   worship, and therefore it must be only done in weighty cases, by the
   name of God: Deut. vi. 13, `Thou shalt fear the Lord thy God, and swear
   by his name., So the prophet reproveth those that `swear by the sin of
   Samaria, meaning the idol, Amos viii. 14. In such oaths the creature is
   made use of instead of God, whether it be by way of assertion, as when
   we say, as sure as there is heaven, or there is light in heaven; or by
   way of execration, as let heaven blast me, earth swallow me, or devil
   take me, &c. In all these rude speeches there is a double evil--a rash
   oath, and an oath made by the creature instead of God; and yet what
   more common than such forms amongst us? I might instance in many: the
   Popish oath by the Virgin Mary, and our common word, Yes, marry; so
   also those sottish vulgar forms, by my head, by this light, by this
   candle, this bread, by my faith, &c.

   Reader, thou art entreated to take notice, that the author being
   sensible that this book grew somewhat bulkish, purposely omitted those
   larger discourses which he conceived upon this verse concerning the
   lawfulness of oaths, the abuse of them in ordinary commerce and courts
   of civil judicature, as also the discussion of those questions whether
   the Old Testament did only forbid perjury, and the New added to the law
   the prohibition of rash and unnecessary oaths, as Papists, Socinians,
   and some of late think; as also whether it is in any case lawful to
   swear by the creatures, and whether oaths so made be valid and
   obligatory. All these inquiries he purposely omitted, and would rather
   appear in this curt and contracted form than be burden some; especially
   there being large discourses extant on all these matters. See the
   writers on the commandments, Grotius on Mat. v. 34, &c., and Mat.
   xxiii. 20-22; Perkins on Mat. v.; Hammond's Pract. Cat., and Spanheim
   Dub. Evang., part 3, Dub. 124, et sequentibus; Brochman, Hist. Theol.
   Act. de Lege Dei, cap. 8, quaest. 1-3: Jacobus ad Portum in Refut.
   Institut. Ostorodii, ad cap. 25, &c.

   But let your yea be yea, and your nay, nay.--Some suppose that this is
   the same with what our Saviour speaketh, Mat. v. 37, which implieth
   that a Christian in his ordinary speech should content himself with
   simple affirmations or negations, that he may abstain from all
   appearance of an oath; but mark, our apostle doth not say, `Let your
   speech be yea, yea, nay, nay, but `Let your yea be yea, and your nay be
   nay., Yea and nay were the usual forms and words used in stipulations.
   Now, saith the apostle, let your yea be always yea, and your nay always
   nay; that is, let your affirmations and negations be plain and
   sure-grounded on a mere truth; as Paul saith his preaching of the
   gospel was not yea and nay, but yea and yea, 2 Cor. i. 18; so here, let
   your yea be yea. The first yea referreth to the promise, the second to
   the performance; let there be yea in the promise, and yea in the
   performance; and herein the apostle seemeth to strike at the root,
   falsehood being the cause of oaths: and we may observe:--

   Obs. That an excellent way to prevent swearing is to use a constant
   truth in our speeches, then we need not interpose an oath; the credit
   of our communication will be enough. Oaths give suspicion of men's
   falseness and lightness. If men were serious and sincere in their
   discourses, their word would be equivalent to an oath, and their very
   affirming would be swearing; whereas others in a doubtful case are
   hardly credited, though they swear never so deeply, because they swear
   so commonly; for having prostituted the highest and most solemn way of
   assurance to every trifle, they have nothing left where with to
   establish a controverted truth.

   Lest ye fall into condemnation.--Many read hina me eis upo'krisin
   pesete, 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, hupo krisin pesete, fall into
   judgment. It is an allusion to that commination which in in the law
   that forbiddeth swearing: `The Lord will not hold him guiltless that
   taketh his name in vain;, where not only perjury, but rash oaths are
   forbidden; for that word which we translate `in vain, is properly so
   rendered, according to the use of it in scripture, as the learned prove
   against the Socinians; so the Septuagint render it; [378] and so
   Aquila. [379] 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.
   [380] All sins are threatened with death, but this more expressly. God
   hath engaged himself that he `will not hold him guiltless;, usually
   they are brought to a speedy trial: Mal. iii. 5, `I will be a swift
   witness, &c.; and judgment marcheth against them with a swift pace,
   `the flying roll, &c.; Zech. v. 4. Certainly there is no sin that doth
   more weary the patience of God, because there is no sin that doth more
   banish the fear of God out of our hearts.

   Ver. 13. Is any among you afflicted? let him pray. Is any merry? let
   him sing psalms.

   Here he diverteth to another matter, which is a direction how to behave
   ourselves either in an afflicted or in a prosperous condition, we being
   apt to fail or miscarry in both.

   Is any among you afflicted? let him pray.--Some Latin copies read the
   whole verse in one sentence, strangely perverting the sense thus: Is
   any sorry among you? let him pray and sing with an equal mind; but the
   Greek readeth as we do, `is any among you, &c. He meaneth you that are
   in the church, that are the flock of Christ. Christianity giveth us no
   lease of temporal happiness, no exemption from the cross, rather the
   contrary; `miserable, is one of the church's names: Isa. liv. 6, 10,
   `thou afflicted.,

   Is any merry? euthumei ti`s; `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 euthumein.

   Let him sing psalms.--In the original there is but one word, psalle'to,
   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
   psalle'to in the church, it is well rendered `let him sing psalms.,
   Certainly, when the apostle biddeth them sing, he doth not mean songs,
   but psalms; not songs to gratify the flesh, but psalms to refresh the
   spirit. Merry men are wont to `chant to the sound of the viol, Amos vi.
   Nature needeth not to be pressed to that; therefore questionless he is
   to be understood of the duty of singing.

   There are many practical notes and inferences deducible from this
   verse.

   Obs. 1. Our temporal condition is various and diverse; now afflicted,
   and then merry. It is the folly of our thoughts that we cannot be
   happy, but we think our nest is among the stars: `Man's best estate is
   altogether vanity, Ps. xxxix. 5. Our prosperity is like glass, brittle
   when shining. The complaint of the church may be the motto of all the
   children of God: Ps. cii. 10, `Thou hast lifted me up, and cast me
   down., The church's name, as I said, is `afflicted and tossed with the
   tempest, Isa. liv. 11.

   Obs. 2. This is the perfection of Christianity to carry an equal pious
   mind in unequal conditions. Paul had learned to walk up-hill and
   down-hill with the same spirit and pace: `I know both how to be abased,
   and how to abound, Phil. iv. 12. The prophet saith of Ephraim that he
   was `as a cake not turned, Hosea vii. 8, baked of one side, but dough
   of the other. Most men are fit but for one condition. Some cannot carry
   a full cup without spilling. Others can not bear a full load without
   breaking. Sudden alterations perplex both body and mind. It is the
   mighty power of grace to keep the soul in an equal temper.

   Obs. 3. Several conditions require several duties. The Christian
   conversation is like a wheel, every spoke taketh its turn. God hath
   planted in a man affections for every condition, grace for every
   affection, and a duty for the exercise of every grace, and a season for
   every duty. The children of the Lord are `like trees planted by the
   rivers of water, that bring forth their fruit in due season, Ps. i. 3.
   There is no time wherein God doth not invite us to himself. It is
   wisdom to perform what is most seasonable. There is a time to encourage
   trust: Ps. lvi. 3, `At what time I am afraid, I will trust in thee;,
   and there is a time to deject security. In misery the duty is prayer,
   in prosperity, giving of thanks. Sometimes, I confess, these duties may
   be inverted. We may bless God for giving as well as taking, [381] and
   in prosperity there may be great need of prayer; but the apostle
   speaketh of what is ordinary; at least he would show us that there is
   no condition so good but there is need of duty; there is none so bad as
   to be past duty. In all estates we must be doing. No providence exempts
   you from duty, and cassates the bonds of obedience. It is our folly to
   betray our duties by our wishes. If it were thus and thus with us, we
   could serve God readily and cheerfully. Thou fool! there is no
   condition but grace can improve it to some religious use, for the
   advantage of some duty or other. It is thy laziness; and the blame of
   thine own neglects must not be charged upon providence.

   Obs. 4. That it is of excellent advantage in religion to make use of
   the present affection; of sadness, to put us upon prayer; of mirth, to
   put us upon thanksgiving: Anima nunquam melius agit, quam ex impetu
   insignis alicujus affectus--the soul never worketh more sweetly than
   when it worketh in the force of some eminent affection. With what
   advantage may we strike when the iron is hot! When the affections are
   stirred up on a carnal occasion, convert them to a religious use: Jer.
   xxii. 10, `Weep not for the dead, but weep for him that goeth away,
   &c.; that is, when sorrow is stirred up by your private loss, turn it
   out into a public channel. So Luke xxiii. 28. So Christ would have them
   to spiritualise their tears, `Weep not for me, O daughters of
   Jerusalem, but for yourselves and children., Christ would not have them
   to bewail his death in a carnal manner, but to bemoan their own sins
   and their approaching ruin. So for joy and mirth: Eph. v. 4, `Not
   jesting, but rather giving of thanks., Mentioning his sweet experiences
   should be a Christian's mirth and jesting. Oh! that we could learn this
   wisdom, to take the advantage of a carnal motion, not to fulfil it, but
   to employ it for the uses of the sanctuary. When the affections are
   once raised, give them a right object, otherwise they are apt to
   degenerate, and to offend in their measure, though their first occasion
   was lawful.

   Obs. 5. Prayer is the best remedy for sorrows. Griefs are eased by
   groans and utterance. Such evaporation disburdeneth and cooleth the
   heart. It is some ease to pour out our complaints into a friend's
   bosom. Prayer is but the exercise of our graces, and graces exercised
   will yield comfort. We have great cause in afflictions to use the help
   of prayer. (1.) That we may ask patience. If God lay on a great burden,
   cry for a strong back. (2.) That we ask constancy, that you may not
   `put forth your hands to iniquity, Ps. cxxv. 3. (3.) That we may ask
   hope, and trust and wait upon God for his fatherly love and care. (4.)
   That we may ask a gracious improvement. The benefit of the rod is a
   fruit of the divine grace, as well as the benefit of the word. (5.)
   That we may ask deliverance, with a submission to God's will: Ps.
   xxxiv. 7, `I sought the Lord, and he heard me, and delivered me from
   all my fears., So Ps. cvii., it is four times repeated, `Then they
   cried unto the Lord, and he saved them out of all their distresses,
   ver. 6, 13, 19, 28.

   Obs. 6. Thanksgiving, or singing to God's praise, is the proper duty in
   the time of mercies or comforts. It is God's bargain and our promise,
   that if he would `deliver us, we would `glorify him, Ps. l. 15. The
   spouse's eyes are `dove's eyes, Cant. iv. Doves peck and look upward.
   For every grain of mercy there is some return of praise. Look to it
   then. Mercies work one way or another; they either be come the fuel of
   our lusts or our praises; either they make us thankful or wanton. Your
   condition is either a help or a hindrance in religion. Awaken
   yourselves to this service: every new mercy calleth for a new song. It
   is sad to hold a great farm by the divine bounty, and pay no rent.
   [382] You should, as it is in the psalm for the Sabbath, `show forth
   his loving-kindness every morning, and his faithfulness every night,
   Ps. xcii. 2. Our morning hopes are founded in God's mercy, and our
   evening returns of praise should take notice of his truth or
   faithfulness. We would have mercy in the morning, but usually we forget
   praise at night.

   Obs. 7. That singing of psalms is a duty of the gospel. Having so fair
   a leave from the text, it will be good to vindicate this holy ordinance
   and institution. Most practise it out of custom, and in a formal,
   perfunctory manner, and therefore are apt to lay it aside now it is
   questioned. Usually the devil taketh that advantage to draw men of a
   probable faith to atheism; [383] and when they do not know the reasons
   of a duty they are the sooner won to the neglect of it. This
   comfortable ordinance and spiritual recreation hath been several ways
   impugned.

   First, Some question the whole duty, as if it were legal worship,
   because we have no formal and solemn institution of it in the New
   Testament; but vainly, and without reason. For, (1.) Moral duties,
   enjoined in the Old Testament, need no other institution in the New.
   That it is a part of moral worship is discernible by the light of
   nature; the heathens sang hymns to their gods. As also because in the
   Old Testament it is always sorted with other duties that are of a
   perpetual and immutable obligation; as Ps. xcv. 1, 2, &c., where there
   is a perfect enumeration of all parts of public worship, the word and
   prayer, &c., and singing is joined with them, as of equal necessity.
   Yea, it is notable that all those psalms which prophesy of the worship
   of the Gentiles under the gospel do mention singing: see Ps. cviii. 2,
   and Ps. c. &c. (2.) We have the example of Christ and his apostles:
   `They sang a hymn, Mat. xxvi. 30. The same is recorded of Paul and
   Silas, Acts xvi. 25. (3.) We have exhortations in the New Testament, as
   Col. iii. 16, and Eph. v. 19, and the present scripture which we are
   now upon. (4.) The consent of the churches. Pliny, in his letter to
   Trajan, mentioneth the Christians, hymnos antelucanos, their morning
   songs to Christ and God, as a usual practice in their solemn worship.
   Justin Martyr saith, quaest. 117, ad Orthodoxos, Humnous kai`
   proseucha`s to Theo anape'mpomen &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. [384] But that which I am to
   prove, that scriptural psalms may be sung, and I shall, ek perissou,
   with advantage over and above, prove that they are fittest to be sung.

   1. That they may be sung may be proved by reason; the word limiteth
   not, and therefore we have no reason to make any restraint. They are
   part of the word of God, full of matter that tendeth to instruction,
   comfort, and the praise of God, which are the ends of singing; and
   therefore, unless we will bring a disparagement upon the scriptures, we
   cannot deny them a part in our spiritual mirth. Besides, thus it hath
   been practised by Christ himself, by the apostles, the servants of the
   Lord in all ages; and there is no reason why, in these dregs of time,
   we should obtrude novel restraints upon the people of God. That Christ
   himself sang scripture psalms may be probably collected out of Mat.
   xxvi. 30, Humne'santes, `when they had sung a hymn, &c.; which hymn,
   that it was one or more of David's psalms, may be proved by these
   reasons to those that do not wrangle rather than scruple. (1.) By the
   custom of the Jews; they were wont to end the paschal supper with
   solemn psalms or hymns; they sang six psalms in the night of the
   passover, when the lamb was eaten; the psalms were cxiii. to cxix.,
   which were called by the Jews the Great Hallelujah, as Lucas Brugensis,
   Scaliger, Buxtorf, and others skilled in their customs do inform us;
   and it is more than probable that Christ followed their custom herein,
   because in all other things he observed their usual passover rites.
   (2.) From the word itself, they sang a hymn. Now what shall we
   understand by this but such a hymn as was usual in that age? If any
   should report the manner of our assemblies, and should say after such
   exercises they sang a psalm, without any other description, what can
   rationally be understood but the psalms in use amongst us? Now the
   psalms or hymns then in use were the psalms of David. (3.) The
   evangelists specify no new hymn made for this purpose, who are wont to
   mention matters of far less moment and concernment. Grotius, indeed, is
   singular, and thinketh that the 17th of John was this hymn; but that is
   a solemn prayer, not in metre or measured words, hath not the style of
   other hymns and songs; and those words were spoken by Jesus alone, the
   disciples could not so properly join in them: `These words spake Jesus,
   and lift up his eyes, &c., John xvii. 1.

   That hymn which Paul and Silas sang, Acts xvi. 25, was probably also a
   scriptural hymn; such were used in that age. Certainly it must be such
   a hymn as both were acquainted with, or else how could they sing it
   together? If the practice of the apostles may be interpreted by their
   instructions, the case will be clear. In Col. iii. 16, and Eph. v. 19,
   Paul biddeth us `speak to one another, psa'lmois kai` u'mnois kai`
   o'dais pneumatikais in psalms and hymns and spiritual songs., Now these
   words (which are the known division of David's psalms, and expressly
   answering to the Hebrew words Shurim, Tehillim, and Mizmorim, by which
   his psalms are distinguished and entituled), being so precisely used by
   the apostle in both places, do plainly point us to the Book of Psalms.

   2. Scripture psalms not only may be sung, but are fittest to be used in
   the church, as being indited by an infallible and unerring Spirit, and
   are of a more diffusive and unlimited concernment than the private
   dictates of any particular person or spirit in the church. It is
   impossible any should be of such a large heart as the penmen of the
   word, to whom God vouchsafed such a public, high, and infallible
   conduct; and therefore their excellent composures and addresses to God
   being recorded and consigned to the use of the church for ever, it
   seemeth a wonderful arrogance and presumption in any to pretend to make
   better, or that their private and rash effusions will be more edifying.
   Certainly if we consult with our own experience, we have little cause
   to grow weary of David's psalms, those that pretend to the gift of
   psalmony, venting such wild, raw, and indigested stuff, belching out
   revenge and passion, and mingling their private quarrels and interests
   with the public worship of God. But suppose men of known holiness and
   ability should be called to this task, and the matter propounded to be
   sung be good and holy, yet certainly then men are like to suffer loss
   in their reverence and affection, it being impossible that they should
   have such absolute assurance and high esteem of persons ordinarily
   gifted as of those infallibly assisted. Therefore, upon the whole
   matter, I should pronounce, that so much as an infallible gift doth
   excel a common gift, so much do scriptural psalms excel those that are
   of a private composure.

   Thirdly, There are divers other lesser scruples which I shall handle
   briefly. Some will have no singing with the voice at all, because the
   apostle saith, `singing within your hearts., Ay! but the apostle saith
   there too, `speaking to yourselves., The inward part must not exclude
   the outward; the lively voice doth not only give vent to affections,
   but increaseth them. David speaketh often of praising God with his
   tongue, and `with his glory, Ps. cviii. 1, by which he meaneth his
   tongue; as Ps. xvi. 9, `My heart is glad, and my glory rejoiceth;, it
   is rendered, `my tongue rejoiceth, Acts ii. 16. Besides all this, the
   benefit we may convey to others by loud singing; one bird sets all the
   flock a-chirping. Austin speaketh how much he was moved with the melody
   and singing of the church at Milan, Quantum flevimus in hymnis et
   canticis suavisonantis ecclesiae, &c.

   Others will have the psalmist only to sing, and the congregation say
   amen, which seemeth to be the fashion in the church of Corinth, 1 Cor.
   xiv. 14, 15. But mark, that singing spoken of there was the fruit of an
   extraordinary gift, by which they were able to dictate a psalm in any
   tongue, which gift being for confirmation, could not be discerned if
   all should join. I confess this practice was, after the expiration of
   the age of miracles, kept up in the church, as appeareth by that
   passage of Tertullian cited before, and among us in our cathedrals,
   where often one alone chanted, the rest being silent. But yet I should
   judge that the most simple performance of this duty is as it is now
   practised, the whole congregation joining; this is most suitable to the
   precedents of scripture, where the duty is spoken of without any
   relation to that extraordinary gift; as Exod. xv. 1, `Then sang Moses
   and all Israel this song unto God;, so it is said, 2 Chron. v. 13, they
   joined together, &c.; so Christ and his apostles sang a hymn, and Paul
   and Silas joined, &c.

   Others scruple the psalms because they are done in metre and rhyme; a
   vain cavil. Many learned men, as Gomarus and others, prove, that the
   psalms of David were penned in measure, and with musical accents.
   Certainly, as we read them in our translation, a common ear may discern
   that they are of a different style and cadency from other scriptures.
   So Josephus saith the Song of Moses was penned in Hebrew hexameter
   verse. Now there is no reason but that verse may be done into verse, or
   such metre with which nations are most accustomed. If the scruple
   continueth, such may sing the reading psalms, as hath been used in
   cathedrals: and as Austin reporteth of Athanasius, that he was
   pronuncianti quam canenti vicinior--that his singing was rather a more
   deliberate and extended pronunciation.

   Some scruple singing as a set and usual ordinance, urging this
   scripture which we are now upon: `Is any merry? let him sing psalms;,
   in which clause the apostle showeth the chiefest season, not the only
   time of performance; as in the other duty, prayer, it is to be
   practised at other times besides in affliction, though then it be most
   needful. So also for singing; it is not only useful when we are merry,
   that we may turn the course of our affections into a religious channel,
   but sometimes to beget spiritual mirth, and to divert our sadness. Paul
   and Silas sang in prison; and the disciples sang a hymn after the
   supper of the Lord, though our Lord was presently to suffer, and they
   were troubled at it, as appeareth John xiv. 1; in that sad hour they
   sang.

   Some scruple singing of scriptural psalms as set by others, because the
   matter doth not suit with their case, but belongeth to other men and
   other times. I answer--It is a folly to think that whatever we sing
   must expressly suit with our case; you may as well say that whatever we
   read should so suit. We are to meditate upon the psalm which is sung,
   that we may receive comfort and hope from it, as from other scriptures,
   Rom. xv. 4. I confess there must be always application. Some psalms
   have direful imprecations. We are not so to sort them to our case as to
   wish the like judgments on our private adversaries, but to think of the
   horrible judgments of God on unbelievers, &c. Other psalms contain sad
   narratives of the sufferings of the church or of Christ, which, though
   we sing them, cannot be conceived as remonstances of our particular
   case and state to God, but we are to use them as an occasion to awaken
   meditations on the afflicted state of the church, or the agonies which
   Christ endured for our sakes. But this scruple is of the less weight,
   because the psalms do most commonly contain matter of such general and
   comprehensive concernment, that they readily offer matter to us to
   present our own case to God.

   Some scruple singing with company of whose gracious estate they can
   have no assurance, rather shrewd presumptions to the contrary. I
   confess `praise is comely for the upright, Ps. xxxiii. 1; but yet `it
   is obligatory to all mankind. Wicked men are bound; and you have no
   reason to discontinue your own acts of obedience because they are in
   some sort mindful of theirs. You may as well refuse to hear with them
   or pray with them; singing being a part of such kind of worship as is
   not peculiar to a church as a church. Yea, upon this ground the saints
   may refuse to `bless God, because all the creatures join in consort
   with them, and `all his works praise him, Ps. cxlv. 10.

   Lastly, some scruple the present translation of the Book of Psalms, the
   metre being so low and flat, and coming so far short of David's
   original. I confess this is a defect that needeth public redress and
   reformation. But it is good to make use of present means, though weak,
   when we have no better; as the martyrs did of the first translations of
   the Bible, which in many places were faulty and defective. At least, it
   is far more safe to sing the psalms as now translated than to join in
   the raw, passionate, and revengeful eructations of our modern
   psalmists. Besides, for those that conscientiously and modestly scruple
   this, the Lord hath provided some help by the more excellent
   translations of Sands, Rous, Barton, and others. Thus I have showed how
   many ways the devil seeketh to divert men from this comfortable
   ordinance. I confess a psalmodical history would be of great use and
   profit, and might be easily collected by them that are versed in
   antiquity; but our leisure and present intendment will not now permit
   it.

   Ver. 14. Is any sick among you? let him call for the elders of the
   church; and let them pray over him, anointing him with oil in the name
   of the Lord.

   Having given general directions, he descendeth now to particulars,
   instanceth in one special kind of afflictions, in sickness. (1.) He
   supposeth the case as likely to be frequent among them, `Is any sick
   among you?, (2.) Proposeth the duty--(1st.) Of the sick Christian, `let
   him call for the elders of the church, (2d.) Of the elders, which is
   twofold--[1.] One ordinary and immutable, `let him pray over him, [2.]
   The other temporary, and suiting with the gifts of those times,
   `anointing him with oil in the name of the Lord.,

   This scripture hath occasioned much controversy. Though in this
   exercise I would mainly pursue what is practical, yet when a matter
   lieth obvious and fair, like the angel in the way of Balaam, it cannot
   be avoided without some dispute and discussion: I shall therefore first
   open the phrases, then clear the controversy, then give you the
   observable notes.

   Is any sick among you, asthenei ti`s en humin; `is any weak, and
   `without strength?, so the word signifieth. Sickness is often expressed
   by this word astheneis, Mat. x. 8; esthenese, he was sick unto death,
   Phil. ii. 26, 27; in the next verse the apostle changeth the word, the
   prayer of faith shall save ka'mnonta, `him that laboureth, under a
   disease; we translate `the sick., From this change of the word the
   Papists collect that extreme unction is not to be administered but to
   those that are mortally sick; but Cajetan, a cardinal of theirs, well
   replieth, that James doth not say `is any sick unto death?, but `is any
   sick?, It is true, there is somewhat in the change of the word; it
   showeth that the elders must not be sent for upon every light occasion,
   as soon as the head or foot acheth, as Serarius scoffeth at our
   exposition, but in such grievous diseases wherein there is danger and
   great pain; though it be an abuse of the Papists to interpret it of
   extreme danger, and when the body is half carcassed.

   Let him call, proskalesastho.--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, oi
   presbu'teroi, `the elders obtained a good report;, that is, the fathers
   of the Old Testament: so Mat. xv. 2, `the tradition of the elders;, so
   it cannot be taken in this place. Sometimes it is put for elders in
   years and wisdom, 1 Tim. v. 1, 2, `elder men, and `elder women.,
   Aretius saith such are here understood, any ancient and discreet
   Christians in the vicinage; [385] but that is a private opinion without
   ground; the apostle saith, presbutrou's tes ekklesi'as, `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, tous presbute'rous, `the elders, because, saith Grotius, in
   those eastern countries seven elders were usually called to this
   service. Certainly in the primitive times there was great love in the
   several churches and societies of the faithful, and many elders would
   go to one sick man. Some say it is an enallage, let him call the elders
   of the church; that is, one of the elders, as if the speech did imply
   the order rather than number; as we say, Send him to the schools, that
   is, to some school; so Call for physicians, that is, go to men of that
   rank, &c. This sense is considerable, though I do believe the apostle
   speaketh plurally, be cause in every church there were many, and as
   they were associated in all acts of superiority and government, so in
   all acts of courtesy and charity; and indeed visiting of the sick is an
   act of such great skill; I mean to apply ourselves to them for their
   comfort and salvation, that it should be done with joint consent.

   And let them pray over him.--Here is the first duty of the elders, over
   him, that is, for him say some; but ep' auton doth not easily bear that
   construction. It either implieth that ancient rite of covering the
   diseased body with the body of him that prayed, as Elijah did one
   child, 1 Kings xvii. 21, and Elisha another, 2 Kings iv. 24, Paul did
   Eutychus, Acts xx. 10, `he went down and fell on Eutychus, praying for
   life, a rite that expressed much fervency, and a desire that the dying
   party might, as it were, partake of his own life; or by prayer over him
   he meaneth laying on of hands on the sick, which was used by the
   apostle in cures; see Mark xvi. 17, 18. So Paul healed the father of
   Publius by laying hands on him. So Cyril on Leviticus, citing this
   place, instead of `that they may pray over him, readeth ut imponant ei
   manus, that they may lay their hands on him. The ceremony had this
   significancy: they did, as it were, point at the sick man, and present
   him to God's pity, as you know present things do the more stir
   affections, as Christ would not pray for Lazarus till he could pray
   over him; for when the stone was taken away, and the object was in his
   sight, then it is said, `Jesus prayed, John xi. 41.

   Anointing him with oil.--There is but one place more in the scriptures
   that speaketh of using oil in the healing and cure of diseases, and
   that is Mark vi. 13, `They cast out many devils, and anointed with oil
   many that were sick, and healed them., Oil among the Hebrews was a
   usual symbol of the divine grace, and so fitly used as a sign of that
   power and grace of the Spirit which was discovered in miraculous
   healing; it was an extraordinary sign of an extraordinary and
   miraculous cure. It was the error of Aretius to think that the apostle
   meant some medicinal oil; he rendereth it salubria medicamenta non
   negligant; he was not the first that was in that mistake. Wickliff
   before him held those oils in Palestine excellent and medicinal, and
   therefore used. But this I say is a mistake, for oil was not used as an
   instrument, but as a symbol of the cure. The apostle doth not mention
   what kind of oil it should be, probably oil-olive, as wine is put to
   signify the wine of the grape, which is the most common. Therefore, by
   the way, that extreme unction used by the Papists is but a ridiculous
   hypocrisy, and carrieth little proportion with this rite; for they
   require oil-olive mixed with balsam, consecrated by a bishop, who must
   nine times bow the knee, saying thrice, Ave, sanctum oleum, and thrice
   more Ave, sanctum chrisma, and thrice more, Ave, sanctum balsamum. But
   of this more anon.

   In the name of the Lord; that is, either by his authority, calling upon
   him to operate by his power according to the outward rite, or in his
   stead, as his ministers, or to his glory, to the honour of Christ,
   signified here in the term Lord, that being his proper appellation as
   mediator. All these miracles and cures were wrought in his name: Mark
   xvi. 17, `In my name shall they cast out devils:, so Acts iii. 6, `In
   the name of Jesus of Nazareth arise and walk, and ver. 16, `His name,
   through faith in his name, hath made the man strong.,

   Having opened the phrases, I come now to open the controversy, whether
   this anointing with oil be a standing ordinance in the church? The
   Papists make it a sacrament, which they call the sacrament of extreme
   unction; others in our days would revive it as a standing ordinance for
   church members, expecting some miraculous cure, therefore I must deal
   with both. I know that the intricacies of dispute are unpleasant to a
   vulgar ear, therefore I shall not traverse arguments to and fro, but
   cut the work short by laying down some propositions, that may prevent
   both the error of the Papists and the novelism of those that would
   revive this rite in our days. The propositions are these:--

   1. In the very apostles, time, when it was most in use, it was not
   absolutely necessary, nor instituted by Christ. Some Protestants, I
   confess, say that it was instituted by Christ as a temporary rite,
   which is denied even by some among the Papists, as Lombard, Cajetan,
   Hugo, who all found it upon apostolical practice. For my part, I think
   it was only approved by Christ, and not instituted, and taken up as a
   usual practice among the Hebrews. As I remember, Grotius, in his
   commentary on the Evangelists, proveth that it was a usual rite among
   that people, it being their custom to express everything inward and
   spiritual by some hieroglyphic and visible symbol; and therefore God,
   in a condescension to them, appointed so many rites and figures
   suitable to the genius of that nation; and therefore, when they prayed
   for the sick, they would anoint them with oil, as a token of that ease
   and joy which they should obtain from God. This right was imitated by
   the apostles, and by the primitive Christians, with such preciseness
   and constancy, that they would never give or take any medicine without
   anointing with oil, so that I think, verily, it was nothing but an
   imitation of a Jewish rite which Christ approved, but never instituted;
   for when Christ sent out the apostles, and the power of healing was so
   solemnly conferred upon them, we hear of no such commands of anointing
   with oil. He bid them `heal sicknesses, Mark xvi. 18, but prescribeth
   not the manner. This you will grant, at least, that it never had that
   solemn ratification, till the Lord come, which other standing
   ordinances have. Yea, I find it to be a mere arbitrary rite in the
   apostles, practice, oil being seldom used; they healed by touch, by
   shadow, by handkerchief, by laying on of hands, by word of mouth, &c.
   So that was an arbitrary rite which the Lord approved so far as thereby
   to discover his power. Something may be objected against this, as why
   then doth James press the elders to anoint with oil? I answer--That
   they might not neglect the grace of God, which in those times was
   usually dispensed in a concomitancy with this rite; as long as the gift
   remained, the accustomed rite and symbol might be used. But you will
   say he coupleth it with a moral duty, with prayer, which is an act of
   perpetual worship. I answer--It is not unusual in scripture to couple
   an ordinary duty with an extraordinary rite--prayer and laying on of
   hands; baptism and laying on of hands; and so here, prayer and
   anointing with oil. But you will say, God honoured it with a miraculous
   effect. I answer--So he did the water of Siloam to heal the blind, John
   ix. 7, the pool of Bethesda to cure the diseased, John v. 2, Jordan for
   Naainan's leprosy, &c.; and yet these cannot be set up as sacraments
   and standing ordinances.

   2. In the apostles, time it was [386] promiscuously used and ap plied
   to every member of the church, but with great prudence and caution, for
   the apostles only anointed those of whose recovery they were assured by
   the Holy Ghost, as James here seemeth to restrain it to such an object
   where they could pray in faith. He that gave the gift did always
   suggest the seasons of using it; with the power he gave discretion,
   that by a common use they might not expose the gift to scorn. It was a
   mistake in our learned Whitaker to say, that oleum symbolum erat
   valetudinis recuparatae, et quod apostoli nullos unguerent nisi à morbo
   liberatos--that anointing was a symbol of health already recovered, and
   that the apostles anointed none but those that were in a fair way of
   recovery. However, it is true that they anointed none but those of whom
   they were persuaded that they would recover, otherwise the apostle Paul
   would never have left Trophimus sick at Miletum, 2 Tim. iv. 20, or
   sorrowed so much for Epaphroditus, sickness, if he could so easily have
   helped it by anointing with oil, Phil. ii. 27. But now among the
   Papists it is not given but to those that are halt, dead, or at the
   point of death; so the Council of Florence decreed, Hoc sacramentum
   illi de cujus morte non timetur, dari non debet.

   3. In the more common use of it afterward, all were not healed that
   were anointed; God gave out his grace and power as he saw good, for the
   effect did not depend upon anointing, but the prayer of faith, and if
   all that were anointed had recovered, there would have been no
   mortality in the primitive times. God wrought then as he worketh now,
   by the ordinary means, sometimes blessing them, some times leaving them
   ineffectual, all depending upon his free pleasure and operation.

   4. When it did cease we cannot tell; when it should cease we may easily
   judge, if we will but understand the nature, use, and end. The rite
   ceased when the gift ceased, which God hath taken from the world almost
   these fifteen hundred years. Gifts of healing are coupled with other
   miraculous gifts, Mat. x. 8; Mark vi. 13; xvi. 17, 18; and ceased when
   they ceased. At the first mission of the apostles to gain the world,
   Christ invested them with these gifts. As a tree newly set needeth
   watering, which afterwards we discontinue, so after some space of time
   these dispensations ceased, for miracles would not have been miracles,
   but reckoned among ordinary effects, if still continued. He still
   provideth for his own, but not in that supernatural way; and healeth as
   he seeth cause. When men can restore the effect, let them restore the
   rite, otherwise why should we keep up a naked and idle ceremony? Thus
   we see when it should cease; but when miracles did cease is not easy to
   be defined. If the story be true in Tertullian, [387] they continued
   some two hundred years after Christ, for he speaketh of one Proculus, a
   Christian, that anointed Severus and recovered him: Proculum
   Christianum qui Torpacion nominabatur, Evodiae procuratorem, qui eum
   per oleum aliquando curaverat, et in palatio suo habuit usque ad mortem
   ejus. Some suspect the story because of the strangeness of the names,
   Proculus and Evodia, and the silence of other authors about this thing;
   though Pamele saith that in the Martyrologies, on the Calends of
   December, there is mention made of one Proculus, a priest near Rome, in
   a place where Severus did use to resort. Ever since that passage there
   is a deep silence of it in histories.

   5. Popish anointing, or extreme unction, is a mere hypocritical
   pageantry. It must be prepared by a bishop, heated with thus many
   breathings, enchanted with uttering so many words. The members anointed
   are their eyes, ears, nose, mouth, and, for greater entireness, the
   reins and feet; in women the navel. The form--By this holy oil, and his
   tender mercy, piissimam misericordiam, God forgive thee whatever thou
   hast sinned by thy sight, thy hearing, thy smell, thy touch. Nay, to
   make the blasphemy more ridiculous, Ægidius Conink, a schoolman, saith
   those words, per piissimam misericordiam, by his most tender mercy, may
   be left out. The administrator must be a priest, may be a bishop; the
   object, a person that must be believed to be at the point and danger of
   death; the end of it they make to be the expulsion of the relics of
   sin, healing the soul, and helping it against temptations, and in the
   congress with Satan, or combat with the powers of the air. So the form
   of Milan and Venice, which are somewhat different from others, Unguo te
   oleo sancto in nomine Patris, &c., ut more militis praeparatus, &c. To
   propose these things is to confute them; for the most ignorant cannot
   but see the great difference between a miracle and a sacrament, curing
   the body and the expulsion of sin. Besides, in the circumstances of it
   there is a great deal of difference among themselves. But let this
   suffice; I come to the points.

   Obs. 1. From the supposition is any among you sick? The note is
   obvious. Christ's worshippers are not exempted from sickness, no more
   than any other affliction. God may chasten those whom he loveth. It is
   said, John xi. 3, `Behold he whom thou lovest is sick., Those that are
   dear to God have their share of miseries. Austin asketh, Si amatur,
   quomodo infirmatur? If he were beloved, how came he to be sick? In the
   outward accidents of life God would make no difference. It is usual in
   providence that they who have God's heart should feel God's hand most
   heavy. I have observed it, that God's children never question his love
   so much as in sickness; our thoughts return upon us in such retirement,
   and the weakness of the body discomposeth the mind, and depriveth us of
   the free exercise of spiritual reason; to sense and feeling all is
   sharp. Besides, in sickness we have not that express comfort from
   Christ's sufferings which we have in other troubles. It is a sweet help
   to the thoughts when we can see that Christ went through every
   miserable condition to which we are exposed. Now, Christ endured want,
   nakedness, trouble, reproach, injustice, &c., and not sickness. Ay! but
   he had passions like sickness, hunger, thirst, and weariness, wherewith
   his body was afflicted. Christ, by experience, knoweth what it is to be
   under the pains and inconveniences of the body. But if you have not the
   example of Christ, you have the example of all the saints. Paul had a
   racking pain, which he expresseth by sko'lops en sa'rki, `a thorn in
   the flesh, 2 Cor. xii. 7-9, and could have no other answer but only `my
   grace is sufficient for thee., He alludeth to such a kind of punishment
   as slaves, or men not free, were put to for great offences: they
   sharpened a stake, and pointed it with iron, and put it in at his back
   till it came out at his mouth, and so with his face upward he died
   miserably. And, therefore, by that expression the apostle intendeth
   some bodily distemper and racking pain; suppose the stone, the gout,
   the strangury, inward ulcers, or some like disease. Of this mind is
   Cyprian [388] among the fathers; the word asthe'neia, which we
   translate infirmity, but is usually put in the New Testament for
   sickness, confirmeth it. Certainly he speaketh of such infirmities in
   which he would glory, because of concomitant grace, and such as were
   apt to cure pride; and therefore it cannot be meant of sin or some
   prevailing lust, as is usually expounded. Therefore comfort yourselves:
   God's dearest saints may have experience of sorest sicknesses; and if
   God afflict you with an aching head, you will have abundant recompense
   if thereby he giveth you a better heart; and if he make your bones
   sore, bear it, if thereby he breaketh the power of your corruptions. It
   is no unusual thing for saints to `chatter like cranes, as Hezekiah
   did, Isa. xxxviii.; and for healthy souls to be troubled with a weak
   body, as Gaius was, 3 John 2. Sicknesses are not tokens of God's
   displeasure. It was the folly of Job's friends to judge of him by his
   calamity. Usually men smite with the tongue where God hath smitten by
   his hand. Alas! the children of God have bodies of the same make with
   others; and in this case `all things come alike to all., Hezekiah, Job,
   David, Epaphroditus, they were all corrected, but not condemned. It was
   Popish malice to upbraid Calvin with his diseases: `You may see what he
   is, say they, `by his sicknesses and diseases., He was indeed a man of
   an indefatigable industry, but of a sickly weak body; and the same hath
   befallen many of the precious servants of the Lord.

   Obs. 2. From that let him call for the elders. Note, that the chief
   care of a sick man should be for his soul. If any be sick, the apostle
   doth not say, let him send for the physician, but the elders.
   Physicians are to be called in their place, but not first, not chiefly.
   It was Asa's fault, 2 Chron. xvi. 12, `In his disease he sought not to
   the Lord, but to the physicians., Sickness is God's messenger to call
   us to meet with God. Do not as the most do, send for the bodily
   physician, and, when they are past all hope and cure, for the divine.
   Alas! how many do so, and ere a word of comfort can be administered to
   them, are sent to their own place.

   Obs. 3. From that let him call. The elders must be sent for. A man that
   hath continued in opposition is loath to submit at the last hour, and
   to call the elders to his spiritual assistance. I remember, Aquinas
   saith, Sacramentum extremae unctionis non nisi petentibus verbo vel
   signo dari debet, that this last office must not be performed but to
   those that require it. Possidonius, in the life of Austin, saith, that
   Austin was wont of his own accord to visit the poor, the father less,
   and the widow, but the sick never till he was called. It is indeed
   suitable to true religion to `visit the fatherless, James i. 27; but
   the sick must call for the elders. Truly sometimes I have been afraid
   to prostitute the comforts of Christianity to persons sottishly
   neglecting their own souls. I confess sometimes, where we know our
   company will not be unwelcome, and in some other cases, we may go
   uncalled, that we may learn of our master, and be `found of them that
   asked not for us, Isa. lxv. 1.

   Obs. 4. From that the elders. For our comfort in sickness it is good to
   call in the help of the guides and officers of the church. They,
   excelling in gifts, are best able to instruct and pray. They can with
   authority, and in a way of office, comfort and instruct; the prayers of
   prophets have a special efficacy. So God saith to Abimelech of Abraham,
   Gen. xx. 7, `Go to him, for he is a prophet, and he shall pray for
   thee., This was the special work of the prophets, to pray for the
   people, and they had more solemn promises of success: Jer. xxvii. 18,
   `If they be prophets, and the word of the Lord be in them, let them
   entreat the Lord., They that speak God's word to you are fittest to
   commend your case to God. Well, then, do not despise this help. Acts
   done by virtue of an office are under a more solemn assurance of a
   blessing: `Whose sins ye remit, they are remitted, &c., It is not
   spoken to every believer. They can authoritatively minister comfort. It
   is not false divinity to say, God will hear their prayers, when he will
   not hear the prayers of others: Job xlii. 8, `Job shall pray for you,
   and him will I accept, lest I deal with you after your folly., Though
   they were good men, yet God would hear Job; therefore in Ezekiel Job is
   proverbially used for a praying prophet. Use their help then; it is
   help in the way of an ordinance, and then you may the better expect a
   blessing. When Hezekiah was sick, Isaiah, the prophet, cometh to give
   him faithful counsel, 2 Kings xx. 1, 2.

   Obs. 5. Again from that the elders. Visiting of the sick should be
   performed with the joint care of church officers; it is a weighty work
   y and needeth many shoulders; the diversity of gifts for prayer and
   discourse seemeth to call for it; it is the last office we can perform
   to those of whom the Lord hath made us overseers.

   Obs. 6. From that let them pray. One necessary work in visiting is
   commending sick persons to God, and this prayer must be made by them,
   or over them, that their sight may the more work upon us, and our
   prayers may work upon them.

   Obs. 7. From that and anoint him with oil. From this clause observe the
   condescension of God. The first preachers of the gospel of Christ had
   power to do miracles: the doctrine itself, being so rational and
   satisfactory, deserved belief; but God would give a visible
   confirmation, the better to encourage our faith; when Christ had ended
   his sermon upon the mount, then he wrought miracles; before, there was
   a great rest and silence of prodigy and wonder: John iii. 2, `We know
   that thou art a teacher sent from God, for no man can do such things as
   thou dost, unless God were with him., This was the satisfaction God
   would give the world concerning the person of the Messiah. Now those
   miracles are ceased, Christ having gotten a just title to human belief,
   and that we might not be left to uncertainty. The devil can do strange
   things, though not such as are truly miraculous; and, therefore, lest
   we should be deceived, Christ hath foretold that we can expect nothing
   but `the lying wonders, of Antichrist, 2 Thes. ii. 7, and that `false
   Christs shall show great signs, Mat. xxiv. 24.

   Obs. 8. From that anoint with oil in order to cure, note, that the
   miracles done in Christ's name were wrought by power, but ended in
   mercy. In the very confirmation of the gospel God would show the
   benefit of it. The miracles tended to deliver men from miseries of soul
   and body, from blindness, and sickness, and devils, and so best suited
   with that gospel which giveth us promises of this life and that which
   is to come. These miracles were a meet pursuance of his doctrine; not
   only confirmations of faith, but instances of mercy and charity; not
   miracles of pomp, merely to evince the glory of his person, but
   miracles of mercy and actions of relief, to show the sweetness of his
   doctrine; as also to teach us that in the gospel God would chiefly
   manifest his power in showing mercy.

   Obs. 9. From that in the name of the Lord. All the miracles that were
   wrought were to be wrought in Christ's name. The apostles and primitive
   Christians, though they had such an excellent trust, did not abuse it
   to serve their own name and interests, but Christ's; teaching us that
   we should exercise all our gifts and abilities by Christ's power to
   Christ's glory: Ps. li. 16, `Lord, open my lips, and my mouth shall
   show forth thy praise;, that was a right aim. To desire quickening for
   our own glory, is but like him that lighted his candle at one of the
   lamps of the altar to steal by, or to beg the aid and contributions of
   heaven for the service of hell. The name and form was made use of by
   the sons of Sceva, but to their own ends, and therefore to their own
   ruin, Acts xix. 13. To do things in his name, that is, by abilities
   received from him, with a pretence to his glory, when we design our
   own, will succeed but ill with us, as that attempt did to them. Christ
   will be honoured with his own gifts, and, in dispensing every ability,
   expecteth the return of praise.

   Ver. 15. And the prayer of faith shall save the sick, and the Lord
   shall raise him up; and if he have committed sins, they shall be
   forgiven him.

   Here he cometh to show the effect of this anointing and praying, though
   it is notable he ascribeth it rather to the prayer than to the oil, the
   moral means being much more worthy than the ritual and ceremonial; and,
   therefore, he doth not mention the anointing, but the prayer of faith;
   as also to show that this is the standing spiritual means of cure, the
   other being but an arbitrary rite suited to those times.

   The prayer of faith; that is, made out of, or in faith. This is added
   to show that this remedy should only be effectual when they had a
   special revelation or persuasion of the success of it, there being
   required to the miracle faith both in the elders and person sick; faith
   in him that did the miracle, and faith in him upon whom it was wrought;
   otherwise the one was not to attempt it, or to the other, if
   administered, it would not prove successful We see unbelief did ponere
   obicem, let and hinder our Saviour's operation: Mark vi. 5, `He could
   do no mighty work, &c.

   Shall save the sick, so'sei, save.--He speaketh of a corporal
   infirmity, and therefore it is meant of a corporal salvation, that is,
   shall restore to health: so saving is used for healing, Mat. ix. 21;
   Mark vi. 56, `were saved, or `made whole.,

   And the Lord shall raise him up, egerei.--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, kai`
   egeiren aute`n, `lift her up, or `raised her up., So Mat. viii. 15,
   ege'rthe kai` dieko'nei, `She was raised, and ministered to them., The
   reason of the word is, because sick persons lie upon their beds, and
   when they are recovered we say, he is up again, upon his legs again.
   `The Lord shall raise him up;, this is added to show by whose power it
   is done: faith's worth and efficacy lieth in its object, so that it is
   not faith properly, but God called upon in faith, that saveth the sick.

   And if he have committed sins.--Why doth the apostle speak
   hypothetically? Who is there that can say `my heart is clean,? Prov.
   xx. 9. I suppose the apostle would imply those special sins by which
   the disease was contracted and sent of God. Now herein he might speak
   by way of supposition, sicknesses being not always the fruit of sins,
   but sometimes laid on, as a means to discover God's glory, John ix. 2.

   They shall be forgiven him.--But how can another man's prayer of faith
   obtain the remission of my sins? I answer--Very well in God's way, and
   as they procure means of conversion and repentance for me; not as if
   because they pray and believe, though I do what I will, I shall be
   forgiven; but they pray, and therefore God will give me a humble heart,
   and, in the way of the gospel, the comfort of a pardon; for certainly
   we are to ask spiritual matters for others, as well as temporal; and,
   if we ask, there must be some hope at least that God will grant. Out of
   this verse observe:--

   Obs. 1. That means, whether moral or ritual, are no further effectual
   than they are accompanied with faith; anointing will not do it, prayer
   will not do it; but `the prayer of faith shall save the sick., In the
   primitive times, when miracles were in their full force and vigour, the
   effect is always ascribed to faith: Mat. ix. 22; `Thy faith hath made
   thee whole., Christ doth not say, thy touching my garment, but thy
   faith. You shall see it is said, Mark vi. 56, `As many as touched his
   garment were made whole;, and, therefore, the woman thought that the
   emanation was natural, and not of free dispensation. To instruct her,
   Christ showeth it was not the rite, but her faith; so Acts iii. 16,
   `His name, by faith in his name, hath made this man strong., Mark, that
   place showeth, that as means cannot work without faith, so neither will
   the principal cause,--`his name, through faith in his name., The
   disciples, though invested with high gifts, could not cure the lunatic
   for want of faith: Mat. xvii. 17, `I brought him to thy disciples, and
   they could not cure him; and Jesus said, O faithless generation!, Well,
   then, learn that in all duties and means we should mind the exercise of
   faith, and we should strive to make the persuasion as express and
   particular as the promises will give leave: acts of trust are engaging,
   and the way to get God's power exercised is to glorify it in our own
   dependence.

   Obs. 2. That all our prayers must be made in faith; our apostle beateth
   much upon that argument: James i. 6, `Let him ask in faith, &c. Faith
   is the fountain of prayer, and prayer should be nothing else but faith
   exercised; none can come to Christ rightly but such as are persuaded to
   be the better for him; all worship is founded in good thoughts of God.
   We have no reason to doubt; we always find a better welcome with him
   than we can expect; therefore, in all your addresses to God, pray in
   faith; that is, either magnifying his power by counter balancing the
   difficulty, or magnifying his love, by referring the success to his
   pleasure.

   Obs. 3. Prayers made in faith are usually heard and answered; Christ is
   so delighted with it that he can deny it nothing: Mat. xv. 28, `O
   woman, great is thy faith; be it unto thee as thou wilt., Christ
   speaketh there as if a believer did obtain as much as he can wish for.

   Obs. 4. The efficacy of faith in the use of means is not from its own
   merits, but from God's power and grace. The apostle saith, `Faith
   saveth;, but addeth, `The Lord shall raise him up., Faith is but the
   instrument; it is a grace that hath no merit in itself; it is the empty
   hand of the soul, and deputed to such high services because it looketh
   for all from God. The Papists look upon it as an act in us; and because
   reason will suggest that it is not of worth enough and sufficient for
   such high effects, they piece it up with works, which, they say, give
   it a value and a merit.

   Obs. 5. That sins are often the cause of sicknesses; we may thank
   ourselves for our diseases. The rabbins say, that when Adam tasted the
   forbidden fruit, his head ached. Certainly there was the rise and root
   of man's misery: 1 Cor. xi. 30, `For this cause many are sick and weak,
   &c. The body is often the instrument of sins, and therefore the object
   of diseases; the plague and sore of the heart causeth that of the body.
   It is very notable that Christ in all his cures pointeth at the root of
   the disease: Mat. ix. 2, `Be of good cheer; thy sins are forgiven
   thee., It would have been an ineffectual cure without a pardon; while
   sin remaineth, you carry the matter of the disease about you. So John
   v. 14, `Sin no more, lest a worse thing come unto thee., Obedience is
   the best physic; while sin remaineth, the distemper may be stopped, but
   not cured; it will break out in a worse sore and scab. The prophet
   Isaiah saith of Christ, Isa. liii. 4, `He hath borne our griefs and
   carried our sorrows;, the meaning is, the punishment of our sins: so St
   Peter applieth it, 1 Peter ii. 24: `He bare our sins in his own body on
   the tree, which is the express reading of the Septuagint; but now
   Matthew applieth it to Christ's cure of sicknesses, Mat. viii. 17,
   `That it might be fulfilled which was spoken by Esaias the prophet, He
   took our infirmities, and bare our sicknesses., How shall we reconcile
   those places? I answer thus--In taking away sickness, which is the
   effect, Christ would represent taking away sin, which is the cause;
   Christ's act in taking away sickness was a type of taking away sin. Now
   Matthew applieth that^ to the sign, which did more properly agree to
   the truth itself or thing signified; for you may observe, for the
   clearing of this and other scriptures, that as the patriarchs, in their
   actions and in what they did, were types of Christ; so Christ's own
   actions were in a manner types of what he himself would do more
   principally. As casting out of devils signified the spiritual
   dispossessing of Satan, and therefore there happened so many
   possessions in Christ's time; so the curing of blindness, the giving of
   spiritual sight, and taking away of sicknesses, the pardoning of sins.
   Well, then, if sin be the cause of sickness, if we would preserve or
   recover health, let us avoid sin: Exod. xv. 26, `If thou wilt hearken
   unto me, I will bring none of these diseases upon thee, &c.; otherwise
   you may, as that woman, spend your whole estate upon the physicians,
   and yet the cause continue. You shall see, Deut. xxviii. 21, 22, sin is
   threatened with the consumption, fever, and inflammation; usually the
   disease answereth the sin, the distempered heats of lust are punished
   by an inflammation: Asa put the prophet in the stocks, and he himself
   was diseased in his feet, 2 Chron. xvi. 9, with ver. 12. There were
   times when God did more visibly plague disobedience, as in the times of
   the law; when dispensations were more corporal, diseases were a part of
   God's coercive discipline. However now and then God useth the like
   dispensations; sinners are met with according to the kind of their
   offence, though many I confess are left to be taken out by their own
   rust, and, like chimneys, are let alone so long foul till at length
   they be fired. But how many adulterers have we seen going up and down
   like walking spittles? How many beastly epicures, whose skins have been
   set afire by their own riot and surguedry, &c.?

   Obss. 6. That is the best cure which is founded in a pardon. The
   apostle saith, `shall save the sick, and if he have committed sins,
   they shall be forgiven him., O my brethren! it were ill if any of us
   should be cured without a pardon, if the stripe and wound should remain
   upon the conscience when the body is made sound and whole; therefore
   first sue out your pardon; that is proper physic which worketh upon the
   cause. David saith, Ps. ciii. 4, `Bless the Lord, who forgiveth all
   thine iniquities; and healeth all thy diseases., There is the right
   method; a sick man's work first lieth with God, and then with the
   physician. Asa went first to the physician, and therefore it sped but
   ill with him. When God taketh away the disease, and doth not take away
   the guilt, it is not a deliverance, but a reprieval from present
   execution.

   Ver. 16. Confess your faults one to another, and pray one for another,
   that ye may be healed. The effectual fervent prayer of a righteous man
   availeth much.

   For the connection, many copies have oun `confess your faults
   therefore, as inferring this direction from what was said before.
   However it be, there is a connection between the verses, for therefore
   would he have the special fault acknowledged, that they might the more
   effectually pray one for another. From whence note:--

   Obs. That there is a connection between pardon and confession. The
   apostle saith `his sins shall be forgiven him;, and then `confess
   therefore your faults., See the like in other places: Prov. xxviii. 13,
   `He that confesseth and forsaketh his sins, shall find mercy;, so 1
   John i. 9, `If we confess, &c. This is the ready way to pardon, it is
   the best way to clear the process of heaven; that which is condemned in
   one court, is pardoned in others. God hath made a law against sin, and
   the law must have satisfaction; sin must be judged in the court of
   heaven or in the court of conscience, by God or us. In confession the
   divine judgment is anticipated, 1 Cor. xi. 31, 32; it is the best way
   to honour mercy. When sins abound in our feeling, mercy is the more
   glorious. God will have pardon fetched out in such a way in which there
   is no merit; by confession justice may be glorified, but not satisfied.
   We cannot make God satisfaction, and therefore he requireth
   acknowledgment: `He keepeth not his anger for ever; only acknowledge
   thine iniquity, Jer. iii. 13. It is the most rational way to settle our
   comfort; griefs expressed are best eased and mitigated; all passions
   are allayed by vent and utterance. David roared when he kept silence,
   but `I said, I will confess, and thou forgavest, Ps. xxxii. 5. Besides,
   it is the best way to bring the soul into a dislike of sin. Confession
   is an act of mortification, it is as it were the vomit of the soul; it
   breedeth a dislike of the sweetest morsels when they are cast up in
   loathsome ejections; sin is sweet in commission, but bitter in the
   remembrance. God's children find that their hatred is never more keen
   and exasperated against sin than in confessing. Well, then, come and
   open your case to God without guile of spirit, and then you may sue out
   your pardon. David maketh it an argument of his confidence: `Blot out
   my offences, for I acknowledge my transgression, Ps. li. 3. Confession
   doth not offer a bill of indictment to God's justice, but a sad
   complaint to God's pity and compassion. Oh! set upon this duty; it is
   irksome to the flesh, but salutary and healthy to the spirit. Guilt is
   shy of God's presence; the Lord is dreadful to wounded consciences. Ay!
   but consider this is the only way to sue out your pardon. Gracious
   souls would not have pardon but in God's way: Domine, da prius
   poenitentiam, et postea indulgentiam--Lord, give me repentance, and
   then give me pardon, saith Fulgentius. But you will say, We confess and
   find no comfort. I answer--It is because you are not so ingenuous with
   God as you should be; you do not come with a necessary clearness and
   openness of mind. David saith none have the comfort of a pardon but
   those `in whose spirit there is no guile, Ps. xxxii. 2. Usually there
   is some sin at the bottom, which the soul is loath to cast up, and then
   God layeth on trouble; as David lay roaring as long as he kept Satan's
   counsel. Moses had a privy sore which he would not disclose. He
   pleadeth other things, insufficiency, want of elocution; but carnal
   fear was the main: therefore God gently toucheth this privy sore: Exod.
   iv. 19, `Arise, Moses, for the men that sought thy life in Egypt be
   dead., He had never pleaded this, but God knew what was the inward let.
   So it is with Christians, some distemper is cockered in the soul; this
   guile is shaken off with difficulty, but always kept with damage. So
   you shall see in the history of Job; Job had complained that he did not
   know the reason of his hard usage; one of his friends answereth him,
   Job. xxiii. 9, to the end, that God speaketh `several times, and men
   note it not;, therefore God layeth on trouble upon trouble, and
   temptation upon temptation, and all for want of ingenuous and open
   dealing with him, till at length we confess; and then that rare
   messenger, `one of a thousand, cometh to seal up our comforts to us:
   for God will not open his heart to us till we open our hearts to him:
   `But if any say, I have sinned, and it profited me not, then his life
   shall see light., Usually thus it is, there is some sin at the bottom,
   and therefore God continueth trouble; therefore it is best to take
   David's course, Ps. cxix. 26, `I declared my ways, and thou heardest
   me., He opened his whole estate to God, and then God gave him the light
   and comfort of grace.

   Confess your faults one to another, exomologeisthe allelois.--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. [389] Others apply it to injuries; as the sick person must
   reconcile himself to God that he may recover, so to his neighbour whom
   he hath wronged or offended. But parapto'mata, faults, are of a larger
   signification than to be restrained to injuries. Some understand it of
   those sins in which we have offended by joint consent, as if a woman
   hath humbled herself to the lusts of another, she must confess her sin
   to him, and consequently and reciprocally he must acknowledge his sin
   to her, that they may by mutual consent quicken themselves to
   repentance. But this interpretation and application of the words is too
   restrained and narrow. I suppose the apostle speaketh of such sins as
   `did most wound the conscience in sickness as the special cause of it;
   and therefore joineth this advice of confession with healing and
   prayer, this being a means most conducible to quicken others to actions
   of spiritual relief, as the application of apt counsels, and the
   putting up of fit prayers. Things spoken at random have not usually
   such an efficacy and comfort in them. The note is:--

   Obs. That there is a season of confessing our sins, not only to God,
   but to man. I will not digress into controversy; I shall briefly
   show--(1.) The evils and inconveniences of that confession which the
   Papists require; (2.) The seasons wherein we must confess to man.

   First, For auricular confession, or that confession which the Papists
   require, I shall describe it to you. The Papists call it the sacrament
   of penance, by which a man is bound, at least once a year, to confess
   to a priest all the sins he hath committed since he was last shriven,
   with all the circumstances of it, quis, quid, ubi, quibus, auxiliis,
   &., and from this law none are exempted, neither prince nor king, no,
   not the Pope himself; in it they place a great deal of merit and
   opinion. The truth is, this is the great artifice and engine by which
   they keep the people in devotion to their interests, knowledge of
   secrets rendering them the more feared. [390] 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 pho'rtia dusba'stakta, those
   insupportable burdens which neither we nor our fathers were able to
   bear. In short, this scrupulous enumeration is nothing else but a rack
   to the conscience, invented and exercised without any reason, no man's
   memory being so happy as to answer the requiry, Ps. xix. 12. (3.) Their
   making of it a part of a sacrament of divine institution. The
   jure-divinity of it they plead from this place, but wretchedly. One of
   the most modest of their own writers, Gregory de Valentia, reckoneth up
   many Papists that say the ground of it only was universal tradition,
   although indeed it was instituted twelve hundred years after Christ,
   among other superstitions, by Innocent the Third. (4.) The manner as it
   is used, and the consequences of it, make it justly odious. It is
   tyrannical, dangerous to the security and peace of princes, betraying
   their counsels, infamous and hazardous to all men. I know they talk of
   the seal of confession; but let a man in Rome or Spain confess but an
   ill thought of the court of Rome, or any just scruple of the vanities
   there professed, and by bitter experience he will find how soon this
   seal is broken open, and the secrets of confession divulged. [391]
   Besides, it is profane, as appeareth by the filthy and immodest
   questions enjoined to be put by the confessarius, mentioned in
   Bucharadus, Sanchez, and others.

   Secondly, We are not against all confession, as the Papists slander as.
   Besides that to God, we hold many sorts of confessions necessary before
   men; as:--

   1. Some public. And so by the church in ordinary or extraordinary
   humiliation: Lev. xvi. 21, `The congregation was to confess their sins
   over the head of the sacrifice., So Neh. ix. 3, `One part of the day
   they read the law, the other part they confessed., Thus, by the church.
   So also to the church, and that either (1.) Be fore entrance and
   admission, in which they did solemnly disclaim the impurities of their
   former life, professing to walk suitably to their new engagement for
   time to come: Mat. iii. 6, `They were baptized of him, confessing their
   sins., So also the apostles, in receiving members into the church,
   required the profession of faith and repentance, though there was not
   that scrupulous and narrow prying into their hearts and consciences
   which some practise; as John did not take a particular confession from
   every one of that multitude, it was impossible. So Acts xix. 18, `And
   many that believed confessed, and showed their deeds;, that is,
   solemnly disavowed their former life and practice. Or (2.) upon public
   scandals after admission, for of secret things the church judgeth not;
   but those scandalous acts, being faults against the church, cannot be
   remitted by the minister alone; the offence being public, so was the
   confession and acknowledgment to be public, as the apostle saith of the
   incestuous Corinthian, that `his punishment was inflicted by many, 2
   Cor. ii. 6. And he biddeth Timothy `Rebuke open sinners in the face of
   all, 1 Tim. v. 20, which Aquinas referreth to ecclesiastical
   discipline. Now this was to be done, partly for the sinner's sake, that
   he might be brought to the more shame and conviction; and partly
   because of them without, that the community of the faithful might not
   be represented as an ulcerous, filthy body, and the church not be
   thought a receptacle of sin, but a school of holiness. And, therefore,
   as Paul shaked off the viper, so these were to be cast out, and not
   received again, but upon solemn acknowledgment. So Paul urgeth, 1 Cor.
   v. 6, `A little leaven leaveneth the whole lump;, and Heb. xii. 15,
   `Lest many be defiled, &c. In which places he doth not mean so much the
   contagion of their ill example, as the taint of reproach, and the guilt
   of the outward scandal, by which the house and body of Christ was made
   infamous.

   2. Private confession to men. And so--(1.) To a wronged neighbour,
   which is called a turning to him again after offence given, Luke xvii.
   4, and prescribed by our Saviour, Mat. v. 24, `Leave thy gift before
   the altar, and be first reconciled to thy brother., God will accept no
   service or worship at our hands till we have confessed the wrong done
   to others. So here, confess your faults one to another, it may be
   referred to injuries. In contentions there are offences on both sides,
   and every one will stiffly defend his own cause, &c. (2.) To those to
   whom we have consented in sinning, as in adultery, theft, &c. We must
   confess and pray for each other. Dives in hell would not have his
   brethren come `to that place of torment, Luke xvi. 28. It is but a
   necessary charity to invite them that have shared with us in sin to a
   fellowship in repentance. (3.) To a godly minister or wise Christian
   under deep wounds of conscience. It is but folly to hide our sores till
   they be incurable. When we have disburdened ourselves into the bosom of
   a godly friend, conscience findeth a great deal of ease. Certainly they
   are then more capable to give us advice, and can the better apply the
   help of their counsel and prayers to our particular case, and are
   thereby moved to the more pity and commiseration; as beggars, to move
   the more, will not only represent their general want, but uncover their
   sores. Verily it is a fault in Christians not to disclose themselves
   and be more open with their spiritual friends, when they are not able
   to extricate themselves out of their doubts and troubles. You may do it
   to any godly Christians, but especially to ministers, who are solemnly
   intrusted with the power of the keys, and may help you to apply the
   comforts of the word when you cannot yourselves. (4.) When in some
   special cases God's glory is concerned; as when some eminent judgment
   seizeth upon us be cause of a foregoing provocation, which provocation
   is sufficiently evidenced to us in gripes of conscience, it is good to
   make it known for God's glory. Thus David, when stung in conscience,
   and smitten with a sudden conviction, said, 2 Sam. xii. 13, `I confess
   I have sinned., So when Achan was marked by lot, Joshua adviseth him.
   Josh. vii. 19, `My son, confess, and give glory to God., So when divine
   revenge pursueth us till we are brought to some fearful end and
   punishment, it is good to be open in acknowledging our sin, that God's
   justice may be the more visibly cleared; for hereby God receiveth a
   great deal of glory, and men a wonderful confirmation and experience of
   the care and justice of providence.

   And pray for one another.--From thence note, that it is the duty of
   Christians to relieve one another by their prayers. You shall see John,
   in the close of his epistle, giveth the same charge: 1 John v. 16, `If
   any man see his brother sin a sin which is not unto death, he shall
   ask, and he shall give him life for him that sinneth not unto death;,
   that is, God shall pardon him, and by that means free him from
   everlasting death. Because particulars affect us more than general
   considerations, let me tell you--(1.) You must pray for the whole
   community of saints, every member of Christ's body; not only our
   familiars, but those with whom we are not acquainted. So Eph. vi. 18,
   `Make supplication for all saints., This is indeed the church's
   treasury, the common stock of supplications. Paul prayeth for them that
   had never seen his face: Col. ii. 1, 2., God knoweth what conflict I
   have for you, and for many that have not seen my face in the flesh., A
   Christian is a rich merchant, who hath his factors in divers countries,
   some in all places of the world, that deal for him at the throne of
   grace; and by this means the members of Christ's body have a communion
   one with another, though at a distance. (2.) It is our duty to pray for
   those especially to whom we are more nearly related; as Paul, Rom. ix.
   3, for his own countrymen. So for our kindred, that they may be
   converted, and be to us, as Onesimus to Philemon, dear `in the flesh,
   and in the Lord, Philem. 16. So for the same particular society and
   assembly of the faithful in which we are engaged. So the minister for
   his people, and the people one for another: Eph. iii. 12, `For this
   cause I bow my knees, &c. Certainly we do not improve this interest so
   much as we should do. (3.) More especially yet for magistrates and
   officers of the church. For magistrates: 1 Tim. ii. 1, 2, `For all in
   authority, &c. This is the best tribute you can pay them. So for
   ministers, the weightiness of their employment calleth for this help
   from you. In praying for them you pray for yourselves. If the cow hath
   a full dug, it is the benefit of the owner. With what passionateness
   doth the apostle Paul call for the prayers of the people! Rom. xv. 30,
   `For the Lord Christ's sake, for the love of the Spirit, strive
   together with me in your prayers., Oh! do not let us stand alone, and
   strive alone, Voe soli. Single prayers are like the single hairs of
   Samson; but the prayers of the congregation like the whole bush.
   Therefore you should, in Tertullian's phrase, quasi manu factâ, with a
   holy conspiracy besiege heaven, and force out a blessing for your
   pastors. (4.) The weak must pray for the strong, and the strong for the
   weak. There is none but should improve his interest. When there is much
   work to do, you give your children their parts; as those busy
   idolaters, Jer. vii. 18, `The children gather wood, the fathers kindle
   the fire, and the women knead the dough, &c.; all bore a part in the
   service. So in the family of Christ. None can be exempted: `The head
   cannot say to the feet, I have no need of you, &c., 1 Cor. xii. 21, 22.
   God delighteth to oblige us to each other in the body of Christ, and
   therefore will not bless you without the mutual mediation and
   intercession of one an other's prayers; for this is the true
   intercession of saints. And so, in a sense, the living saints may be
   called mediators of intercession. But chiefly the strong, and those
   that stand, are to pray for them that are fallen; for that is the
   intent of this place. Oh! then, that we would regard this neglected
   duty. Not to pray for others is uncharitableness; not to expect it from
   others is pride. Do not stand alone; two, yea, many, are better than
   one. Joint striving mutually for the good of each other maketh the work
   prosper. Especially, brethren, pray for us, for us in the ministry. Our
   labours are great, our corruptions are strong, our temptations and
   snares are many, possibly the more for your sakes; that our hearts may
   be entendered to you, and the fitter to apply reproof, comfort, and
   counsel to your souls. Oh! pray that we may have wisdom and
   faithfulness, and speak the word of the Lord boldly. So also pray for
   one another. Some are in better temper to pray for others than they for
   themselves; or it may be your prayers may be more acceptable. Job's
   friends were good men, yet (as we noted be fore) the Lord saith, `I
   will not hear you; my servant Job shall pray for you, Job xlii. 8.

   That ye may be healed.--The word is of a general use, and implieth
   freedom from the diseases either of soul or body, and the context
   suiteth with both; for he speaketh promiscuously of sins and sickness.
   If you understand it of corporal healing, with respect to sickness, you
   may observe:--

   Obs. 1. That God will have a particular confession of the very sin for
   which he laid on sickness, before healing. But I chiefly understand
   this healing spiritually: confess, and the Lord will purge you from
   your sins, and heal the wounds of your consciences. So healing is taken
   elsewhere in scripture, as Ps. xli. 4, `Lord, heal my soul, for I have
   sinned against thee;, and 1 Peter ii. 24, `By whose stripes ye are
   healed., I observe hence:--

   Obs. 2. That sin is the soul's sickness. There are many fair
   resemblances. (1.) Distemper: the soul is disordered by sin, as the
   body is distempered by sickness. (2.) Deformity: therefore of all
   diseases under the law sin was figured by leprosy, which most spotteth
   and deformeth the body. (3.) Pain: sickness causeth pain, so doth sin a
   sting in the conscience, horrors in the hour of death, 1 Cor. xv. 57.
   (4.) Weakness: the more sin, the more inability and feebleness for any
   gracious operation. The apostle saith, Rom. v. 6, `We were without
   strength;, weak, sickly souls that could do no work: thus we were in
   the state of nature: yea, after grace, there is a feebleness; we never
   have perfect health till we come to heaven. Thus you see there is a
   general resemblance between sin and sickness. So in particular between
   the kinds of sin, and the kinds of sickness. Original sin is like the
   leprosy of Naaman, which God threatened should `cleave to Gehazi, and
   to his seed for ever, 2 Kings v. 27, so that every child born of that
   line was born a leper, as every one born of Adam is born a sinner. So
   there is the tympany of pride, the burning fever of lust, the dropsy of
   covetousness, the consumption of envy, &c. These allusions are obvious.
   So Solomon calleth tenacity a disease. When a man hath abundance, and
   hath no power to use it, this is, saith he, vanity, and an evil
   disease, Eccles. vi. 2. As if a man were hungry, and had abundance of
   meat, yet out of dyscrasy of stomach could not taste it. Well, then,
   avoid sin as you would avoid sickness; and when you have admitted it,
   complain of it as the plague and sore of your souls, 1 Kings viii. 38.
   Many cry because of the plague of their bodies; but when they regard
   the plague of their hearts, saith the Lord, then will I hear from
   heaven. The diseases of the soul are worst. Bodily diseases tend only
   to the death of the body, but these to the eternal death of body and
   soul. Other diseases are but consequents of sin; it is sin that is the
   strength of diseases, the sting of death, and the cause of eternal
   horror and torment. Oh! run to Christ then, he is the great physician
   of souls; his skill to cure you cost him dear: `By his stripes we are
   healed.,

   For the effectual fervent prayer of a righteous man availeth
   much.--This is added by way of encouragement. In this sentence there
   are three things:--(1.) The qualification of the prayer, fervent,
   effectual. (2.) The qualification of the person, of a righteous person.
   (3.) The effect of the whole, availeth much.

   First, for the qualification of the duty, de'esis energoume'ne. 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 energe`s, but
   energoume'ne; 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 energou'menoi. Our translators, because they
   know not what fit expression to use, translate it by two words,
   fervent, effectual. The phrase properly signifieth a prayer wrought and
   excited; and so implieth both the efficacy and influence of the Holy
   Ghost, and the force and vehemency of an earnest spirit and affection.
   The word will yield us two notes:--

   Obs. 1. That a true prayer must be an earnest, fervent prayer. The
   ancient token of acceptance was firing the sacrifice. Success may be
   much known by the heat and warmth of our spirits. Prayer was figured by
   wrestling; compare Gen. xxxii. 26 with Hosea xii. 4; certainly that is
   the way of prevailing. So it is resembled to his immodesty that would
   take no denial, Luke xi. 8; what we translate `importunity, is in the
   original anaidei'an, `impudence., It is said, Acts xxvi. 7, that the
   tribes served God instantly, en ektenei'a; the word signifieth to the
   utmost of their strength. Under the law, the sweet perfumes in the
   censers were burnt before they ascended. [392] Oh! look to your
   affections; get them fired by the Holy Ghost, that they may flame up
   towards God in devout and religious ascents. It is the usual token for
   good that you shall prevail with God as princes. Luther said, Utinam
   eodem ardore orare possem--would to God I could always pray with a like
   ardour, for then I had always this answer, fiat quod velis--be it unto
   thee as thou wilt. Oh! be earnest and fervent, then, though you cannot
   be eloquent. There is language in groans, and sighs are articulate. The
   child is earnest for the dug when it cannot speak for it. Only beware
   that your earnestness doth not arise from fleshly lusts and
   concernments. The sacrifices and perfumes were not to be burned with
   strange fire. When your censers are fired, let not the coal be taken
   from the kitchen, but the altar. God hath undertaken to satisfy
   spiritual desires, but not fleshly lusts.

   Obs. 2. From the word you may observe, that in prayer we must use much
   diligence to work our hearts to the duty; so the word signifieth a
   prayer wrought and driven with much force and vehemency. It is said of
   the apostles, Acts i. 14, `They continued in prayer and supplication;,
   in the original, e'san proskarterountes. The phrase signifieth such a
   perseverance as is kept up with much labour and force. It is no easy
   thing to pray, and to work a lazy dead heart into a necessary height of
   affections. The weights are always running downward, but they are wound
   up by force: Ps. xxv. 1, `I lift my heart to thee., When our affections
   are gotten up, it is hard to keep them up; like Moses, hands, they soon
   flag and wax faint. A bird cannot stay in the air without a continual
   flight and motion of the wings; neither can we persist in prayer
   without constant work and labour: our faith is so weak, that we are
   hardly brought into God's presence; and our love is so small, that we
   are hardly kept there: affections flag, and then our thoughts are
   scattered; weariness maketh way for wandering; first our hearts are
   gone, and then our minds, so that we have need of much labour and
   diligence; all acts of duty are drawn from us by an holy force.

   Secondly, The qualification of the person, of a righteous person; that
   is, not absolutely, as appeareth by Elias, the instance brought, who is
   said to be a man subject to like passions with us; therefore, it is
   meant of a man righteous in Christ, justified by faith. Note hence:--

   Obs. That in prayer we should not only look after the qualification of
   the duty, but of the person. God first accepteth the person, and then
   the duty. So the apostle proveth the acceptance of Abel's person by
   God's testimony to his gifts, Heb. xi. 4; and the place to which he
   alludeth, Gen. iv. 4, plainly showeth that God's first respect was to
   Abel, and then to his offering. I have read of a jewel that being put
   into a dead man's mouth loseth all its virtue: prayer is such a jewel
   in a dead man's mouth; it is of no force and efficacy: Prov. xxi. 27,
   `The prayer of a wicked man is an abomination, much more when he
   offereth it with an evil mind., At the best, it is naught, if made with
   a devout aim; but where there is a conjunction of an evil person and an
   evil aim, the Lord abhorreth it. Balaam came with seven rams and seven
   altars, and all would not do. They urge it as a proverb and known
   principle, John ix. 31, `The Lord will not hear sinners., Well, then,
   when you come to pray, look to the interest of your persons:--(1.)
   Otherwise you will be in danger of a legal spirit, to hope to gratify
   God by your prayers and good meanings. There is not a surer sign of
   resting in duties than when you look altogether to the quality of the
   duty, and not to the quality of the person; as if the person were to be
   accepted for the work's sake, and not the work for the person. This
   plainly revolveth you to the tenor of the old covenant, and maketh
   works the ground of your acceptance with God. (2.) You will be in
   danger of refusal; God will have nothing to do with the wicked: Job
   viii. 20, he will not take sinners by the hand; so the original and
   margin; and God will ask what you have to do with him, `What hast thou
   to do, &c. Ps. 1. Look to your interest in Christ; all hangeth upon
   that.

   Thirdly, The effect of the duty, availeth much. He doth not tell you
   how much; you will find that upon trial and experience. Observe:--

   Obs. That prayers rightly managed cannot want effect. This is the means
   which God hath consecrated for receiving the highest blessings. Prayer
   is the key by which those mighty ones of God could lock heaven, and
   open it at their pleasure. Among the graces, faith excelleth, and
   prayer among the duties; these are most excellent, be cause most useful
   to our present state. It is wonderful to consider what the scripture
   ascribeth to faith and prayer; prayer sueth out blessings in the court
   of grace, and faith receiveth them. It were easy to expatiate in this
   argument; but because this is the usual subject of most practical
   discourses, I forbear. God himself speaketh as if his hands were tied
   up by prayer: Exod. xxxii. 10, `Let me alone, &c. [393] Nay, he
   indenteth with Moses, and offereth him composition if he would hold his
   peace, `I will make of thee a great people, &c. So that other
   expression, if we read it right, `Concerning my sons and daughters,
   command ye me, &c. These are expressions which are to be admired with a
   holy reverence; not strained, lest our thoughts degenerate into rude
   blasphemy. Certainly they are mighty condescensions, wherein the Lord
   would signify to Us the fruit and efficacy of prayer, as he is pleased
   to accept it in Christ. Well, then, pray with this encouragement, God
   hath said in an open place, that is, solemnly avowed before all the
   world, that none shall seek his face in vain, Isa. xlv. 19.

   Ver. 17. Elias was a man subject to like passions as we are, and lie
   prayed earnestly that it might not rain; and it rained not on the earth
   by the space of three years and six months.

   He proveth the general proposition by a particular instance, the
   .example of Elias. Before we come to examine the words, I shall discuss
   a doubt. How could he infer a general rule out of one single instance,
   especially from a man whose life was full of prodigy and wonder? I
   answer--(1.) In a case necessary, one instance is enough, proofs in
   such a case being ek perissou, 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; omoiopathe`s, of like passions with us, is
   here put by way of prevention. They might plead Elias was a singular
   instance; who can expect his experiences? The apostle anticipateth this
   doubt, by acquainting them that he was subject to like infirmities
   wherewith other men are surprised. I come now to the words.

   Elias.--An eminent prophet, and of whom singular things are related in
   scripture. He raised the widow's son, 1 Kings xvii. 22; obtained fire
   from heaven against the priests of Baal, 1 Kings xviii. 38; he was fed
   by ravens, 1 Kings xvii.; went forty days and forty nights in the
   strength of one meal, 1 Kings xix. 8; brought fire from heaven on the
   captains of two fifties and their companions, 2 Kings i. 10; passed
   over Jordan dry-foot, 2 Kings ii. 8; he was snatched into heaven in a
   fiery chariot, 2 Kings ii. 11; he visibly appeared in the
   transfiguration of Christ, Mat. xvii. 3. The Papists feign that he
   shall come corporally into the world before the day of judgment. And
   here our apostle instanceth in another miracle--heaven itself seemed to
   be subject to his prayers, and to be shut and opened at his pleasure.

   Was a man subject to like passions as we are.--Some apply this to
   outward sufferings and afflictions; some to weaknesses of body and the
   inconveniences of the present life; some to inward passions and
   perturbations of the mind; some to moral infirmities and sins: all may
   be intended. The same word is used Acts xiv. 15, when they would have
   sacrificed to Paul and Barnabas: `We are, say they, `omoiopatheis, of
   like passions with yourselves., It is put there for whatever
   differenceth man from the divine nature; as Peter in the like case
   saith, Acts x. 26, `I am also a man, &c. Thus the scripture showeth
   that Elias was hungry, 1 Kings xvii. 11; that he feared death, and
   therefore fled from Jezebel, 1 Kings xix. 3; and requested to die in a
   pet and discontent, 1 Kings xix. 4. All kinds of infirmities incident
   to man are ascribed to him.

   And he prayed earnestly, proseuche proseuxato, 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 deesis
   energoumene, used by the apostle in the former verse. So Christ saith,
   Luke xxii., `With desire have I desired;, that is, vehemently and
   earnestly; it is a like Hebraism. But because among the Hebrews I have
   observed that there is always a conveniency between the forms of
   expression and the things expressed, therefore Aquinas's note is not
   altogether amiss, Cordis et oris orationem notat, it may note the
   agreement between tongue and heart; the heart prayed and tongue prayed.
   This clause noteth the cause why Elias was heard; he prayed with
   earnestness and faith, according to the will of God revealed to him.

   That it might not rain.--There is no such thing in the history, which
   you have at large, 1 Kings the 17th and 18th chapters, where there is
   not a word of his praying that it might not rain; the scripture showeth
   that he only foretold a drought. But it is more than probable that the
   worship of Baal, being everywhere received, did extort from this good
   man, so full of zeal for God, a prayer for drought as a punishment, by
   which the people being corrected, he prayed again for rain. Certainly,
   the apostle having recorded the story, we cannot doubt of the truth of
   it. It is usual in scripture in one place to give us the substance of a
   history, in another the circumstances of it; as that of Jannes and
   Jambres, 2 Tim. iii. 8. So Ps. cv. 18, we read that `Joseph's feet were
   hurt in fetters, and that he was laid in iron; there is no such thing
   recorded in Genesis. So Heb. xii. 21, `So terrible was the sight, that
   Moses said, I exceedingly fear and quake, which is nowhere recorded in
   the Pentateuch.

   And it rained not by the space of three years and six months.--The same
   term of time is specified, Luke iv. 25, `Many widows were in Israel in
   the days of Elias, when the heavens were shut three years and six
   months, &c. But you will say, How is this true? how three years and a
   half, when it is expressly said, 1 Kings xviii. 1, `And it came to pass
   after many days, that the word of the Lord came to Elijah in the third
   year, saying, Go show thyself to Ahab, and I will send rain upon the
   earth?, To answer this scruple, Grotius saith, that the word of the
   Lord came to him about the end of the third year, to be executed half a
   year after; but this is not so probable: others say otherwise. The
   `best answer I conceive is that proposed by Abulensis, and since
   embraced and improved by Junius and other divines of great note. They
   answer, that the third year spoken of in that place is to be reckoned
   from his dwelling at Sarepta; so that the time of his abode about the
   brook Cherith is not computed, where he was one whole year fed by
   ravens; for it is said, 1 Kings xvii. 10, `And after a while he
   departed to Sarepta;, in the margin, `at the end of days;, that is, at
   the end of the number of days which make a year. So Junius rendereth
   anno exacto. The same phrase is used, Gen. iv. 3, `In process of time,
   &c., in the margin, mikketh jomim, `at the end of days, or, `at the
   year's end., Well, then, after this year is elapsed, from thence for
   ward we must begin the computation, which may be well inferred from 1
   Kings xvii. 14, where Elijah being at Sarepta, it is said, `The Lord
   came to him, and said, The barrel of meal shall not waste, nor the
   cruse of oil fail, until the day that the Lord sendeth rain., Now about
   the middle of the third year from that time the Lord appeared to him
   again.

   The notes are these:--

   Obs. 1. That God's eminent children are men of like passions with us:
   see 1 Peter v. 9, `The same things are accomplished in your brethren
   that are in the flesh;, they are all troubled with a naughty heart, a
   busy devil, and a corrupt world. We are all tainted in our originals,
   and infected with Adam's leprosy: all blood is of a colour. [394] Many
   times there are notorious blemishes in the lives of the saints; they
   are of the same nature with others, and have not wholly divested and
   put off the interests and concernments of flesh and blood. Moses spake
   unadvisedly with his lips, and David turned aside to adultery: he
   rendereth the reason, Ps. li. 5, he had a common nature with other men.
   So often divers of God's dear children have foul falls. Constancy and
   continuance in sin would deny them saints, and an uninterrupted
   continuance in holiness would deny them men. Well, then, God's
   children, that travail under the burden of infirmities, may take
   comfort; such conflicts are not inconsistent with faith and piety:
   other believers are thus exercised, none ever went to heaven but there
   was some work for his `faith and patience, Heb. vi. 12. When we partake
   of the divine nature we do not put off the human; we ought to walk with
   care, but yet with comfort.

   Obs. 2. It is no injury to the most holy persons to look upon them as
   men like ourselves. There is a double fault; some canonize the servants
   of God, not considering them in their infirmities, make them half gods,
   who were by privilege exempted from the ordinary state of men, and so
   lose the benefit of their example; whereas, in the word, they are set
   out as so many precedents. Thy prayers may he heard as well as those of
   Elias; thy sins may be pardoned as well as Paul's, 1 Tim. i. 17. God
   will strengthen and confirm necessary graces in thee as well as David,
   Zech. xii. 8. Others reflect only upon their infirmities, and instead
   of making them precedents of mercy, make them patrons of sin. Thus
   every base spirit will plead Lot's incest, David's adultery, Noah's
   drunkenness. In Salvian's time they pleaded, Si David, cur non et ego?
   si Noah, cur non et ego? Follow them in their graces as you follow them
   in their sins: they were men of like passions, but they were also holy
   men. James here doth not only recite Elijah's weaknesses, but his
   graces.

   Obs. 3. That in the lives of God's choicest servants there was some
   considerable weakness. Elias, in the midst of his miracles, was
   encumbered with many afflictions. Paul had `abundance of revelations,
   but `a thorn in the flesh., In the life of Jesus Christ himself there
   was an intermixture of power and weakness; of the divine glory and
   human frailty. At his birth a star shone, but he was laid in a manger;
   afterwards the devil tempted him in the wilderness, but there angels
   ministered to him; as man, he was deceived in the fig-tree, but, as
   God, he blasted it; he was caught by the soldiers in the garden, but
   first he made them fall back. So it is notable that the same disciples
   that were conscious to his glory in the mount, are afterwards called to
   be witnesses of his agonies in the garden. Compare Mat. xvii. 1 with
   Mat. xxvi. 37. And all this to show, that in the highest dispensations
   God will keep us humble, and in the lowest providences there is enough
   to support us.

   Obs. 4. Grace is not impassible, or without passions and affections.
   The stoics held no man a good man but he that had lost all natural
   feeling and affection. Elijah was a man of like passions. Grace doth
   not abrogate our affections, but prefer them; it transplanted them out
   of Egypt that they may grow in Canaan; it doth not destroy nature, but
   direct it.

   Obs. 5. All that God wrought by and for his eminent servants was with
   respect to his own grace, not to their worth and dignity. God did much
   for Elijah, but he was a man of like passions with us; though his
   prayers were effectual, yet he was, as every believer is, indebted to
   grace. When we have received a high assistance, yet still we are
   unprofitable servants, Luke xvii. 10; when we reflect upon the common
   frailty, We may say so in words of truth, as well as in words of
   sobriety and humility; [395] at first, when God taketh us to mercy, we
   are like other men; was not Esau Jacob's brother? Mal. i. 2; in their
   persons, and, as they were men, there was no difference. God could love
   nothing in Jacob above Esau but his own grace; [396] so, if we be
   preferred above other believers it is out of mere grace; if, from their
   shoulders upward, they be higher than other saints, it is the Lord's
   choice, not their own worth. Elijah was like us, and Elijah's widow was
   like other widows: Luke iv. 25, 26, `There were many widows in Israel,
   but he was sent to none save the Sareptan., God hath mercy on whom he
   will have mercy; if thou dost excel, who hath made thee to differ?

   Obs. 6. Where the heart is upright, our infirmities shall not hinder
   our prayers. Elijah was a man of like passions, yet he prayed, and it
   rained not; imitate his faith and earnestness, and your infirmities
   will be no impediment: 2 Chron. xxx. 19, `The Lord pardoned them that
   had prepared their hearts to seek the Lord, though they were not
   legally clean. Christ, when he came into the gardens, saith he would
   eat the honey with the honeycomb, Cant. v., accept their duties, though
   not severed from the wax, from weakness and imperfection, and drink his
   wine mingled with milk, that is, allayed with a milder and less
   generous liquor. Under the law, `the high-priest was to bear away the
   iniquity of their holy things, Exod. xxviii. 38; so Jesus Christ doeth
   away the weakness of our services. Those that do not allow their
   infirmities may pray with hope of success. God knoweth the voice of the
   Spirit; our fleshly desires meet with pardon, and our spiritual with
   acceptance.

   Obs. 7. From that he prayed earnestly, or prayed in prayer. This is our
   duty, to pray in prayer. Not only to say a prayer, but to pray a
   prayer: Rom. viii. 26, `We pray, and the Spirit maketh intercession for
   us with sighs and groans that cannot be uttered;, that is, we pray, and
   the Spirit prayeth in our prayers. When the tongue prayeth alone it is
   but an empty ring; we often mistake lungs and sighs for grace, and the
   agitation of the bodily spirits for the impressions of the Holy Ghost;
   [397] many work themselves into a great heat and vehemency by the
   contention of speech, and that is all; the voice, that is heard on high
   are the groans of the soul. Well, then, pray in prayer, make you all
   your prayers and supplications in the Spirit, Eph. vi. 16. Let not the
   heart be wandering while the lips are praying; lip-labour doth no more
   than a breathing instrument, make a loud noise; the essence of prayer
   lieth in the ascension of the mind. [398]

   Obs. 8. It is sometimes lawful to imprecate the vengeance of God upon
   the wicked. Elias prayed that it might not rain, out of a zeal of God's
   glory, and detestation of their idolatry. I confess here we must be
   cautious; imprecations in scripture were often uttered with a prophetic
   spirit, and by special impulse and intimation from God. Elijah's act
   must not be imitated without Elijah's spirit and warrant. The apostles,
   out of a preposterous imitation of another act of Elias, `called for
   fire from heaven, Luke ix., whereupon Christ checketh them: `Ye know
   not what spirit ye are of., There may be distempered heats of revenge,
   strange wildfire that was never kindled upon God's hearth. To direct
   you in this case of imprecation, I shall lay down some propositions.
   (1.) There is a great deal of difference between public and private
   cases. In all private cases it is the glory of our religion to bless
   them that curse us, to pray for them that despitefully use us; so we
   learn of the great author of our profession, `he was numbered among
   transgressors, and he made intercession for transgressors, Isa. liii.
   12. It is a prophecy of that prayer which Christ uttered upon the cross
   for his persecutors, `Father, forgive them, for they know not what they
   do;, his heart was full of love when theirs was full of spite; and
   truly the followers of the Lamb should not be of a wolfish spirit; we
   should be ready to forgive all private and personal wrongs; but in
   public cases, wherein divine or human right is interverted and
   disturbed, we may desire God to relieve oppressed innocence, to `wound
   the hairy scalp of evil-doers, &c. (2.) In public cases we must not
   desire revenge directly and formally; so our prayers must respect the
   vindication of God's glory, and the avenging of our own case only as it
   doth collaterally and by consequence follow there upon: Ps. cxv., `Not
   to us, not to us, but to thy name give glory;, that is, not for our
   revenge, or to satisfy our lusts, but to repair the esteem of thy mercy
   and truth. The mainspring and sway upon the spirit should be a zeal for
   the divine glory. The whole 83d Psalm is full of imprecations, but it
   is concluded thus, ver. 18, `That men may know that thou, whose name
   alone is Jehovah, art the most high over all the earth., The
   vindication of God's honour and ways is the main aim of their requests.
   (3.) God's people do not desire vengeance against particular persons
   absolutely, but in the general against the enemies of the church, and
   expressly against such as are known to God to be perverse and
   implacable. (4.) Their ordinary prayers are against the plots rather
   than the persons of their enemies; diligunt in inimico naturam, non
   vitium--they can love the nature, though they hate the sin.

   Obs. 9. God may continue judgments, especially that of unseasonable
   weather, for a long time. In Elijah's time, for three years and six
   months the heavens were as brass and the earth as iron; this may serve
   to calm our froward spirits, that are apt to murmur against providence
   when we have not seasons to our mind. Oh! think how it was with Israel
   when it rained not in three years and more, and fear him that can stop
   `the bottles of heaven, Job xxxviii. 37, and stay the clouds from
   giving out their influences: fruitful seasons are at his disposal; see
   Jer. v. 24. Second causes do not work by chance, can not work at
   pleasure. This is the bridle which God hath upon the world; the
   ordering of the weather is one of the most visible testimonies of his
   power and goodness.

   Obs. 10. Lastly, observe how sad it is for any to provoke the prophets
   of the Lord to pray against them. The grieving of Elijah's spirit cost
   Israel dear. There is much in their messages, and there is as much in
   their solemn prayers. We may often observe in the history of the Old
   Testament, when God had a mind to destroy a people, he commanded his
   prophets silence. If their silence be a sad omen, what are their
   imprecations? When Zacharias's blood was shed, he said, `the Lord
   requite it, which prayer cost them the miseries of Babylon, and his
   blood was not fully revenged till their utter ruin; compare Mat. xxiii.
   35, 36, with 2 Chron. xxiv. 21. Certainly, though there be little in
   such prayers as are but the effusions of revenge or distempered heat,
   yet when by your sin and insolence you give them cause to pray against
   you, their complaints are the sad presages of an ensuing judgment.

   Ver. 18. And he prayed again, and the heaven gave rain, and the earth
   brought forth her fruit.

   He prayed again; that is, in another strain, not by way of imprecation,
   but supplication, which last is, recorded in the word, 1 Kings xviii.
   42, `He cast himself upon the earth, and put his face between his
   knees, which was an action of most humble and fervent prayer, by means
   whereof God had determined to bestow a blessing.

   And the heaven gave rain; that is, the air and clouds, as pe'teina
   ouranou, `the fowls of heaven, are by us translated `the fowls of the
   air, Mat. vi. 26; so Deut. xi. 17, if `the Lord's anger be kindled
   against them, he can shut up the heavens that there be no rain, that
   is, the clouds. So in that climax, Hosea ii. 21, 22, `I will hear the
   heavens, and they shall hear the earth, &c., the heavens for clouds.

   And the earth brought forth her fruit.--All causes depend upon one
   another, and the highest on God; before this rain there was a great
   famine through the drought.

   From hence observe these points:--

   Obs. 1. That when God meaneth to bestow blessings, he stirreth up the
   hearts of the people to pray for them. God that decreeth the end,
   decreeth the means: Ezek. xxxvi. 37, `I will yet for this be inquired
   of by the house of Israel to do it for them:, so Jer. xxix. 12, `Then
   shall ye call upon me, and ye shall go and pray unto me, and I will
   hearken to you., When the time of deliverance was come, God would have
   them sue it out by prayer. Well, then, look upon the effusion of the
   spirit of supplications as a happy presage; it is the first intimation
   and token for good of approaching mercy, like the chirping of birds
   before the spring.

   Obs. 2. Though we are sure of the accomplishment of a blessing, yet we
   must not give over prayer. Elias had foretold rain, yet when he seemed
   to hear the sound of it he falls a-praying. Daniel had understood by
   books that the date of days was expired, therefore is he so earnest,
   Dan. ix. 1-3. When Christ had intimated his coming, `Behold, I come
   quickly, the church taketh hold of that advantage, `Even so, Lord
   Jesus, come quickly, Rev. xxii. latter end. It showeth that it is an
   ill confidence that maketh us to neglect means. God's children are
   never more diligent and free in their endeavours than when confident of
   a blessing; hope is industrious, and draweth to action.

   Obs. 3. Prayer is a good remedy in the most desperate cases, and when
   you are lost to all other hopes, you are not lost to the hopes of
   prayer. Though there had been three years, drought, yet he prayed till
   he brought down sweet showers. One said of the prayers of Luther, Non
   dubito quin multum subsidii ad desperatam hanc causam comitiorum preces
   illius allaturae sunt--that he was confident the business had some life
   in it, because Luther prayed. Well, then, continue prayer with some
   hope, though the heaven be as brass, and the earth as iron. When the
   case is desperate the Lord is wont to come in; he sendeth Moses when
   the bricks were doubled.

   Obs. 4. The efficacy of prayer is very great. Elias seemed to have the
   key of heaven, to open it and shut it at pleasure. Nothing hath wrought
   such wonderful effects in the world as prayer: it made the sun stand
   still at Joshua's request, Josh. x. 13; yea, to go backwards thus many
   degrees when Hezekiah prayed, Isa. xxxviii. 8. It brought fire out of
   heaven when Elias prayed, 2 Kings i. 10. Nay, it brought angels out of
   heaven when Elisha prayed, 2 Kings vi. 17. Nay, God himself will seem
   to yield to the importunity and force of prayer, Gen. xxxii. 24, 25; in
   this wrestling he will be overcome. Certainly they that neglect prayer
   do not only neglect the sweetest way of converse with God, but the most
   forcible way of prevailing with him.

   Obs. 5. From that the heaven gave rain, and the earth brought forth her
   fruit. That there is a mutual dependence and subordination between all
   second causes. The creatures are serviceable to one another by mutual
   ministries and supplies; the earth is cherished by the heat of the
   stars, moistened by the water, and by the temperament of both made
   fruitful, and so sendeth forth innumerable plants for the comfort and
   use of living creatures, and living creatures are for the supply of
   man. It is wonderful to consider the subordination of all causes, and
   the proportion they bear to one another: the heavens work upon the
   elements, the elements upon the earth, and the earth yieldeth fruits
   for the use of man. The prophet taketh notice of this admirable
   gradation, Hosea ii. 21, 22, `I will hear the heavens, and the heavens
   shall hear the earth, and the earth shall hear the corn, and the wine,
   and the oil; and the corn and the wine and the oil shall hear Jezreel.,
   We look for the supplies of corn, wine, and oil; but they can do
   nothing without clouds, and the clouds can do nothing without stars,
   and the stars can do nothing without God. The creatures are beholden to
   one another, and all to God. In the order of the world there is an
   excellent knot and chain of causes by which all things hang together,
   that so they may lead up the soul to the Lord.

   Ver. 19, 20. Brethren^ if any of you do err from the truth, and one
   convert him; let him know that he which converteth a sinner from the
   error of his way shall save a soul from death, and shall hide a
   multitude of sins.

   Here, from prayer, the apostle diverteth to another Christian office,
   and that is admonition, wherein the work is propounded--turning a
   sinner from the error of his way. A double fruit is annexed; we shall
   be instruments in their conversion and pardon. Some do conceive that
   this is an apology for the whole epistle; rather it may be referred to
   the immediate context, for the apostle is treating of those acts of
   Christian charity and relief that we owe to one another, visiting the
   sick, praying for the distressed, and now of reclaiming the erroneous.

   If any of you; that is, of your nation, or rather society; for he
   supposeth them already gained to the knowledge of the truth.

   Do err from the truth, planethe apo tes aletheias.--He understandeth
   errors both in faith and manners. The word chiefly implieth errors in
   the faith; but in the next verse he speaketh of `a sinner, and of
   `covering a multitude of sins;, which phrases imply errors of life, and
   so both must be understood. By truth he understandeth the rule of the
   gospel, whether condemning errors in judgment or indirect practices.
   Thus, concerning the first, it is said of Hymeneus and Philetus, 2 Tim.
   ii. 18, that `they erred concerning the truth, saying, the resurrection
   is past., So concerning the second, it is said of Peter, Gal. ii. 14,
   `That he walked not with a right foot according to the truth of the
   gospel;, and the apostle John speaketh often of `walking in the truth;,
   [399] 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, ginosketo. Some read gigno'skete, know, but to the same
   effect.

   That he which converteth a sinner; that is an instrument in God's hand,
   by contributing the help and counsel of his prayers and endeavours.

   Shall save a soul.--Some expound it of the soul of the admonisher, his
   own soul; but more properly it is understood of the soul of him that is
   converted; and save, that is, be an instrument of his salvation. Words
   proper to the supreme cause are often ascribed to the instrument. So
   Rom. xi. 14, `That I may save them that are my own flesh, &c. So 1 Tim.
   iv, 16, `Thou shalt save thyself, and them that hear thee., And a soul,
   that is the person. The principal part is specified; which being saved,
   the body also is saved. So 1 Peter i. 9, `Ye shall receive the end of
   your faith, the salvation of your souls., So James i. 21, `Which is
   able to save your souls.,

   From death.--Eternal death, which hath no power on the converted, Rev.
   xx. 6, and from many corrections in this life. In the whole clause
   there is an argument. This was Christ's work; to save souls from death,
   he himself died to procure it; and shall not we contribute a few
   endeavours? &c.

   And shall hide a multitude of sins.--God's act is again ascribed to the
   instrument. The sense is, he shall be a means of hiding the sins of an
   erring brother. I confess there is some difference about rendering the
   sense of this phrase. Brugensis applieth it to the person converting,
   he shall cover a multitude of his own sins. His reason is taken from a
   parallel place of Peter, 1 Peter iv. 8, where it is said, `Have fervent
   charity among yourselves, for charity shall cover a multitude of sins.,
   Which place, together with this, he applieth to the merit of charity
   before God. But to this I reply--(1.) That the doctrine itself is
   false. Charity is indeed a sign and argument of the forgiveness of our
   sins, but not a cause. To pardon others giveth us the greater
   confidence and assurance of our own pardon, Mat. vi. 14. (2.) That it
   is uncertain whether that expression in Peter, and this in James, have
   the same aim and tendency; yea, there are strong reasons to the
   contrary. (3.) Suppose that these places are parallel, yet that place
   in Peter doth not speak of covering sins before God, but amongst men;
   and not of the covering of the sins of the charitable person, but of
   the person to whom charity is exercised. For that sentence is taken out
   of Prov. x. 12, `Hatred stirreth up strifes, but love covereth all
   sins;, that is, concealeth and burieth the faults of a neighbour, which
   cannot but reductively, and by remote consequences, be applied to the
   business of justification. I confess some apply this passage of James
   the same way, `shall cover a multitude of sins;, that is, say they, by
   brotherly admonitions shall seek to prevent or hide their infirmities;
   whereas those that hate their brethren do not desire to admonish them,
   but to divulge their sins, to their discredit and infamy. But to me the
   clause seemeth to be of another use; for it is ranked among spiritual
   benefits, and urged, not by way of duty, but motive; first shall save a
   soul, and then shall cover, &c. Therefore I suppose it implieth the act
   of justification, which is elsewhere expressed by `covering of sins,
   Ps. xxxii. 1. And he meaneth the sins of the converted person, which we
   are said to cover, when, as instruments, by our admonitions, we reclaim
   the erroneous person, and bring him to repentance. And mark, it is
   said, `a multitude of sins, for two reasons:--(1.) To take off
   discouragement. Though they be very bad, neglect not to admonish and
   reclaim them. Seasonable admonition may be a means to cover a
   multitude, &c. (2.) To imply the contagion and spreading of this
   leaven. One error and sin begetteth another, as circles do in the
   water; and he that beginneth to wander goeth farther.

   Observe hence:--

   Obs. 1. Brethren may err from the truth. The apostle saith, `Brethren,
   if any of you do err., There is no saint recorded in the word of God,
   but his failings and errors are recorded. In the visible church there
   may be errors; none doubteth but God's children, the elect, may be
   sometimes led aside, not totally, not finally, and very hardly, into
   gross errors: Mat. xxiv. 24, `Insomuch as, if it were possible, they
   would deceive the very elect;, it is not possible totally, because of
   the infallible predestination and efficacious protection of God. [400]
   It is true, they may die in a lesser error, such as is consistent with
   faith and salvation, but otherwise they are under the conduct of God's
   Holy Spirit, that fundamentally they cannot err, or finally. Well,
   then, the best had need be cautious. Christ saith to his own disciples,
   Mat. xxiv. 4, `Take heed that no man deceive you., Error is taking and
   catching, of a marvellous compliance with our natural thoughts; for
   aught that is in us, we should soon miscarry. There is no ill opinion
   can be represented to us, but the seeds of it are in our own souls.
   Again, be not scandalised when you see stars of the first magnitude to
   leave their orb and station, and glorious luminaries to fall from
   heaven like lightning. God's own children may err, and dangerously for
   a while. Junius before conversion was an atheist.

   Obs. 2. We are not only to take care of our salvation, but the
   salvation of others. The apostle saith, `If any man of you, &c. God
   hath made us guardians of one another. It was a speech savouring of
   Cain's rudeness and profaneness, `Am I my brother's keeper?, As God
   hath set conscience to watch over the inward man, so for the
   conversation, he hath set Christians to watch over one another: Heb.
   iii. 12, `Take heed, brethren, lest there be in any of you, &c., not
   only in yourselves, but in any of you. So Heb. xii. 15, 16, `Looking
   diligently, lest any man fail of the grace of God, and lest any root of
   bitterness springing up trouble you, and many be defiled., There must
   be a constant watch kept, as over our own hearts, so over the societies
   wherein we are engaged. Members must be careful one of another; this is
   the communion between saints. (1.) It reproveth our neglect of this
   duty. Straying would have been much prevented if we had been watchful,
   or did we, in a Christian manner, reason together with each other; what
   comfort and establishment might we receive from one another's faith and
   gifts! As no man is born for himself, so no man is born anew for
   himself. We often converse together as men, but not as Christians. We
   should paraxu'nein, Heb. x. 24, `quicken one another;, be as goads in
   each others, sides, &c. (2.) It showeth what a heinous sin it is in
   them that watch over each's hurt; as the dragon for the man child, Rev.
   xii. 4, or as angry Herod sought to destroy the babes of Bethlehem, or
   a nipping March wind the early blossoms of the spring, so they nip and
   discourage the infancy and first buddings of grace by censure,
   reproach, carnal suggestions, and put stumbling-blocks in the way of
   young converts, and so destroy Christianity in the birth. Usually thus
   it is, when men begin to look after the ways of God, profane men make
   them objects of their scorn and contempt, and fanatical men lie in wait
   with sleight and crafty enterprise to deceive them. If to save a soul
   be a duty, certainly to seduce a soul is a dangerous sin. Such men .are
   devilised, factors for hell, and agents for the kingdom of darkness.
   Satan goeth to and fro, and so do they. It is dangerous to partake of
   other men's sins, to draw that guilt upon your own head; you had need
   be established in that way which you propagate and promote with a
   zealous industry; you had need, I say, have high assurance of the truth
   of it. But usually in them that propagate errors there may be observed
   either a blind and rash zeal, or a corrupt aim usually. `With feigned
   words they make merchandise of you, 2 Peter ii. 3, and propagate their
   opinion with heat and earnestness, that they may promote their own
   gain.

   Obs. 3. From that if any do err. If but one, there is none so base and
   contemptible in the church but the care of their safety belongeth to
   all. One root of bitterness defileth many; both in point of infection
   and scandal we are all concerned; one spark may occasion a great
   burning. As Arius; an inconsiderable spark at first kindled such a
   flame as burned in all parts of the world: `Take the little foxes,
   Cant. ii. 15. It is good with a wise foresight to watch the first
   appearances of sin and error in a congregation. It presseth us also to
   be careful of the meanest in the communion of saints. Some think they
   are too high in birth and parts for that social commerce and
   intercourse that should be between member and member in the body of
   Christ. Andronicus and Junia, two poor prisoners, were of great note in
   the churches, Rom. xvi.

   Obs. 4. From that and one convert him. The expression is indefinite,
   not as limiting it to the officers of the church, though it be chiefly
   their work. Besides the public exhortations of ministers, private
   Christians should mutually confer for comfort and edification. I say
   private Christians not only may, but must keep up a Christian communion
   among themselves: Heb. iii. 13, `Exhort one another while it is called
   to-day., They are mutually to stir up one another by speeches that tend
   to discover sin, to prevent hardness of heart and apostasy. God hath
   severally dispensed his gifts, that we might mutually be beholding to
   one another. Therefore the apostle calleth it, 1 Peter iv. 10, `the
   dispensation of the manifold grace of God., Now every one should cast
   in his lot, according to his gifts and experiences; as the wicked said
   one to another, Prov. i. 14, `Cast in your lot among us, &c.

   Obs. 5. From that convert him; that is, reduce him from his error.
   Among other acts of Christian communion this is one of the chiefest, to
   reduce those that are gone astray. We must not only exhort, but
   reclaim; it is a duty we owe to our neighbour's beast: Deut. xxii. 4,
   `Thou shalt not see thy neighbour's ox or ass fall down by the way, but
   thou shalt help them., Say, it is said, Exod. xxiii. 4, `If thou meet
   thine enemy's ox or ass going astray, thou shalt bring him back again.,
   Mark, in both places, if the beasts were either fallen or strayed, much
   more if your neighbour himself be fallen by sin, or strayed by error,
   it is charity to help and reduce him. Hath God a care of oxen or asses?
   If we suffer sin upon them, we may suffer for their sin. Though it be
   an unthankful office, yet it must not be declined; usually carnal
   respects sway us, and we are loath to do that which is displeasant.
   Well, then, if it be our duty to admonish, it is your duty to `suffer
   the words of exhortation, to bear a reproof patiently, otherwise you
   oppose your own salvation. Error is touchy; carnal affections are loath
   to have the judgment informed; they take away the light of reason, and
   leave us only the pride of reason; therefore none so angry as they that
   are seduced into an opinion by interest, their sore must not be
   touched. Usually conviction and reproof beget hatred: `Am I become your
   enemy because I tell you the truth?, Gal. iv. 16. Truth is a good
   mother, but it begetteth a bad daughter, contempt and hatred. Oh! this
   should not be so. David counted the smiting of the righteous `a chief
   oil, Ps. cxli. 5; faithful reproof and counsel is like a sword anointed
   with balsam, that woundeth and healeth at the same time.

   Obs. 6. Again from that convert him. He doth not say destroy him; the
   work of Christians is not presently to accuse and condemn, but to
   counsel and convert an erroneous person. To call for fire from heaven
   presently argueth some hastiness and impatiency of revenge; first burn
   them in the fire of love. Before any rigorous course be taken, we must
   use all due means of information; the worst cause always is the most
   bloody. It is the guise of heretics to `go in the way of Cain, Jude 11.
   It is tyranny in the Papists to punish every scruple; if a doubt be
   proposed, though in confession, it cannot be expiated with less than a
   rack, or the torments of an inquisition. It was Tertullian's complaint
   of the heathens, Ex officina carniftcum solvunt argumenta--the
   Christians disputed for their religion, and they had their answer from
   the hangman. So Ambrose observeth, Quos sermonibus non possunt
   decipere, gladiis clamant feriendos. False religions brook no
   contradiction; and what is wanting in argument is made up in force; and
   therefore are erroneous ways fell and cruel. No compulsive force should
   be used before there be care had for better information, and resolving
   the doubting conscience, as long as there appeareth a desire to be
   informed, and meek endeavours after satisfaction. Paul is for two or
   three admonitions before a church censure, Titus iii. 10. They are
   cruel hangmen, not divines, saith Pareus, that care not to save a soul
   from death, but presently to deliver it up to the devil, to the stake,
   to the sword.

   Obs. 7. From that let him know. To quicken ourselves in a good work, it
   is good we should actually consider the dignity and benefits of it;
   gignoske'to, let him consider what a high honour it is to have a hand
   in such a work. So the apostle presseth to patience upon this ground,
   Rom. v. 3, `Knowing that tribulation worketh experience., So to
   sincerity, Col. iii. 23, 24, `Knowing that of the Lord ye shall receive
   the reward of inheritance., Well, then, learn this wisdom in case of
   deadness and opposition of spirit, act your thoughts upon the worth of
   your duties and the success of them. Man's strength lieth in his
   discourse and reason, and there is no such relief to the soul as that
   which cometh by seasonable thoughts; Whom do I serve? the Lord? Can any
   labour undertaken for his sake be in vain? &c.

   Obs. 8. From that, he which converteth a sinner from the error of his
   way. Before it was expressed by `erring from the truth, and now by the
   `error of his way., You may note that errors in doctrine usually end in
   sins of life and practice: Jude 8, `Filthy dreamers, defiling the
   flesh., First men dream, and then defile themselves. We often see that
   impurity of religion is joined with uncleanness of body, and spiritual
   fornication punished with corporal: Hosea iv. 12, 13, `They have gone
   a-whoring from their God, therefore their daughters shall commit
   whoredom., Austin saith, Anima quae fornicata est a Deo casta esse non
   potest, [401] 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 [402] 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 su'nergoi Theou, `workers together with God, 2 Cor. vi.
   1. He is pleased to take us into a fellowship of his own work, and to
   cast the glory of his grace upon our endeavours. It is a high honour
   which the Lord doth us; we should learn to turn it back again to God,
   to whom alone it is due: 1 Cor. xv. 10, `I laboured more abundantly
   than they all; yet not I, but the grace of God that was with me;, Luke
   xix. 16, `Thy pound hath gained ten pounds;, not my industry, but thy
   pound: so Gal. ii. 20, `I live; yet not I, but Christ liveth in me.,
   When God shall put the glory of his own work upon the head of the
   creature, certainly they have great cause to lay the crown of their
   excellency at the feet of the Lord; and when the honour of the supreme
   cause is put upon the instrument, the instrument may well ascribe all
   to the efficacy of the supreme cause. Such is the grace of God, that
   when thou hast used the means, he will reckon it to thy score: `Thou
   hast gained thy brother, Mat, xviii. 15. A man loseth. nothing by being
   employed in God's service. Oh! let us strive and take pains in this
   work: Paul would be anything that he might gain some, 1 Cor. ix. 19-21.
   It serveth also for direction to Christians; you must not neglect the
   means, God giveth them the terms proper to the supreme cause. God saith
   to his interpreter, Job xxxiii. 24, `Deliver him from going down into
   the pit, &c. So the apostles and the ministers of the gospel that were
   to preach to Idumaea for the conversion of the elect there are called
   saviours: Obad. 21, `And saviours shall come from Mount Sion to judge
   the mount of Esau., It is notable, that though the work of conversion
   be properly the Lord's, yet it is sometimes ascribed to ourselves, to
   show that we must not be negligent; sometimes to the ministers and
   instruments, to show that we must not contemn their help; sometimes to
   God, that we may not be self-confident or unthankful.

   Obs. 10. From that soul. Salvation is principally of the soul; the body
   hath its share: `This vile body, shall be a `glorious body, Phil, iii.
   21. But the soul is first possessed of glory, and is the chief
   receptacle of it, as it is of grace for the present; see 1 Peter i. 9.
   Well, then, it teacheth us not to look for a carnal heaven, a Turkish
   paradise, or a place of ease and sensitive pleasure. This is the heaven
   of heaven, that the soul shall be filled up with God, shall understand
   God, love God, and be satisfied with his presence. Complete knowledge,
   complete love and union with Christ, are the things that Christians
   should look after. And it teacheth us to keep our souls pure: `Fleshly
   lusts war against the soul, 1 Peter ii. 11, not only against the
   present welfare of it. but your future hopes. It also comforteth the
   children of God; whatever their estate be it shall go well with their
   souls.

   Obs. 11. From that from death. Errors are mortal and deadly to the
   spirit. The wages of every sin is death, especially of sin countenanced
   by error, for then there is a conspiracy of the whole soul against God.
   The apostle Peter calleth heresies aire'seis apolei'as, `damnable
   heresies, or, as it is in the. original, `heresies of destruction., I
   confess some heresies are more damnable and destructive than others,
   but all do in their nature tend to damnation. The way of truth is alone
   the way of life: some heresies there are which by no means can consist
   with salvation for eternal life, such as are errors in fundamentals,
   joined with an obstinacy and reluctation against the light, which is
   the proper badge of a heretic that is in a state of damnation. Well,
   then, let us take heed how we dally with errors; there is death in
   them: would a man play with his own damnation? Usually in matters of
   opinion we are the more careless, because there is less remorse of
   conscience, for the light by which it should judge is perverted, and
   because foul acts have more of turpitude and filthiness in them in
   men's eyes, and occasion more shame from without; but errors are as
   dangerous; a man that huggeth them huggeth his own death. Besides it
   confuteth them that say there is salvation in any way, so we be of good
   life: they say some opinions are more compendious ways to salvation,
   but all are ways; so some Libertines, and some of the Arminians in
   Holland, as Caspar Barlaeus, Adolphus Venator, and others. The
   Socinians also say that a man of any persuasion may be saved, if he
   doth not walk contrary to his light. At the Council of Trent, the
   salvation of the heathens by the power of nature without Christ was
   much talked of. The divines of Collen set forth a book De Salute
   Aristotelis, of the salvation of Aristotle the heathen. But the
   scripture speaketh but of `one faith, Eph. iv. 5, and that all the
   nations should be brought to God by `this gospel, Mat. xxiv. 14. That
   you may conceive of this matter more distinctly, I shall lay down a few
   propositions. (1.) None can be saved without Christ, there is `no other
   foundation, 1 Cor. iii. 11, that is, of hope and comfort; `No other
   name under heaven, &c., Acts iv. 12; `I am the way, John xiv. 6.
   Therefore the Papists are grossly deceived that say the Gentiles could
   be saved by the law of nature, as Maldonate asserteth on Mat. xi. 21.
   (2.) None can be saved by Christ but they that know him and believe in
   him: John xvii. 3. `This is life eternal, to know thee, &c. Adolphus
   Venator said a man might be saved by Christ without so much as a
   historical knowledge of him; Acosta [403] 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 eterodidaskalein, otherwise-gospel it, and teach another
   doctrine, Gal. i. 6-8; 1 Tim. vi. 3; 1 Tim. i. 3; therefore they are
   deceived that say Christ will not regard how you believe, but how you
   live, and put all upon good life. (4.) Lesser differences in and about
   the doctrine of the scriptures, though consistent with the main tenor
   of salvation, yet, if held up out of by-ends, or against conscience,
   are damnable. Circumcision and uncircumcision is nothing to. the new
   creature, yet to be of either of these against conscience is a matter
   of sad consequence; for then a lesser opinion is in the same rank with
   a known sin, as being deliberately maintained against light. Consider,
   then, how much it concerneth you to be right in judgment and
   profession, for though the error be not damnable in itself, it may be
   so by circumstance, reluctation against light being so inconsistent
   with grace , for there cannot be a greater argument of an unsubdued
   will than to stand out against conviction out of secular respects; this
   is to `love darkness more than light, John iii. 19, and to prefer
   present conveniences before those glorious recompenses which religion
   propoundeth; and how inconsistent that is with faith or true grace,
   Christ showeth in those passages, John v. 44, and John xii. 43. I know
   men usually plead there may be salvation as long as the error is not
   fundamental. Ay! but be the error never so small, the danger is great
   in walking against light: `As many as are perfect must be thus minded,
   Phil. iii. 15; that is, walk up to the height of their light and
   principles; and though in some cases profession may be forborne, and we
   may `have faith to ourselves., Rom. xiv. 22, yet not in times of public
   contest, and when we are solemnly called to give witness to truths; and
   therefore be not deceived with that pretence that there may be
   salvation in that way which you practise. As one [404] argueth well,
   suppose you could be saved in that way which you acknowledge to be
   erroneous, yet how can it stand with love, to be guilty of such
   horrible contempt and ingratitude, as to be content that God may be
   dishonoured provided that we may be saved? (5.) Gross negligence, or
   not taking pains to know better, is equivalent to reluctation or
   standing out against light. [405] There is deceit in laziness or
   affected ignorance; men will not know that which they have a mind to
   hate; it argueth a secret fear and suspicion of the truth; men are
   loath to follow it too close, lest it cross their lusts and interests:
   John iii. 20, `They will not come to the light, lest their deeds be
   reproved;, so 2 Peter iii. 5, `They are willingly ignorant., Those that
   can please themselves in the ignorance of any truth, err not only in
   their minds but hearts; it is the practice of God's people to be always
   searching, Ps. i. 2; Rom. xii. 2; we should not only do what we know,
   but search that we may know more. (6.) Those that live and die in a
   lesser error about faith or worship, are saved with much difficulty, 1
   Cor. iii. 13. The apostle speaketh of chaff and hay built on the golden
   foundation, and he saith that he that so doth, `shall be saved as by
   fire;, he loseth much of his comfort and peace, is much scorched in
   spirit, and kept in a more dark, cold, and doubtful way.

   Obs. 12. From that and shall hide. Justification consisteth in the
   covering of our sins. It is removed out of God's sight, and the sight
   of our own consciences, chiefly out of God's sight. God cannot choose
   but see it as omniscient, hate it as holy, but he will not punish it as
   just, having received satisfaction in Christ: peccata sic velantur ut
   in judicio non revelentur--sins are so hidden that they shall not be
   brought into judgment, nor hurt us when they do not please us. Such
   like notions are elsewhere used: Ps. xxii. 1, `Blessed is the man whose
   sin is covered., It is an allusion to the covering of the dung of the
   Israelites. In their march they were to have a paddle tied to their
   weapon, that when they went aside to ease themselves, they might dig
   therewith, and cover that which came from them, that God might see no
   unclean thing among them; Deut. xxiii. 13, 14. So this excrement is
   covered, and the unsavoury filthiness removed out of the nostrils of
   justice. Suitable expressions are those of `remembering our sins no
   more, Isa. xliii. 25, and `casting them behind his back, Isa. xxxviii.
   17. God will remove them out of the sight of his justice. They are in
   their own nature clamorous for revenge, and earnest inducements to
   wrath; but God will take no notice of them. There are yet higher forms
   of expression, of `removing them as far as the east is `from the west,
   Ps. ciii. 12, which chiefly respects the feeling of our consciences. We
   dread them, and God will set them at distance enough. So of `casting
   them into the depths of the sea, Micah vii. 18. That which is in the
   depths of the sea is lost and for gotten for ever. The ocean is never
   like to be drained or dried up. All these words doth the Lord use to
   persuade us that sins once pardoned are as if they were never
   committed. Men forgive, but not easily forget; if the wound be cured,
   the scar remaineth. But God accepteth as if there were no breach.

   Obs. 13. From that a multitude of sins. Many sins do not hinder our
   pardon or conversion. God's `free gift is of many offences unto
   justification, Rom. v. 16; and it is said, Isa. lv. 7, `He will
   multiply to pardon., For these six thousand years God hath been
   multiplying pardons, and yet free grace is not tired and grown weary.
   The creatures owe a great debt to justice, but we have an able surety;
   there is no want of mercy in the creditor, nor of sufficiency in the
   surety. It is a folly to think that an emperor's revenue will not pay a
   beggar's debt. Christ hath undertook to satisfy, and he hath money
   enough to pay. We are of limited dispositions, and therefore straiten
   the abundance of grace in our thoughts. But God is not as man, Hosea
   xi. 9. The master can forgive talents when the servant would not
   forgive pence; and ten thousand talents, when we grudge at a hundred
   pence, Mat. xviii. 24, with 28. Mercy is a treasure that cannot easily
   be spent. We have many sins, but God hath many mercies: `According to
   the multitude of thy compassions, Ps. li. 2. When conscience is bowed
   down with a load of guilt, we may say, as Esau, `Hast thou but one
   blessing, O my father?, Certainly mercy is an ocean that is ever full,
   and ever flowing. The saints carry loads of experiences with them to
   heaven. Free grace can show you largo accounts and a long bill,
   cancelled by the blood of Christ. The Lord interest you in this
   abundant mercy, through the blood of Christ and the sanctification of
   the Spirit! Amen.

    THE END OF VOL. IV.
     __________________________________________________________________

   [342] `Ita fideles instruit ut infideles non negligat.,--Calvin.

   [343] `Dantur bonis, ne putentur mala; malis, ne putentur bona.,

   [344] `Dormit pauper Lazarus in sinu Abrahami divitis.,--Aug.

   [345] Aristotle calleth them ania'tous, Ethic., lib. iv. cap. 1.

   [346] `Si autem in se esse novit quae loquor, non hoc a mea lingua dici
   existimet, sed a conscientia sua.,--Salvian. de Guber. Dei, lib. iv.

   [347] See Josephus Antiq., lib. xviii.; and Philo in Hist. Legat. ad
   Caium. See also Lightfoot in Comment, on Acts.

   [348] `Non torquendus quia homicida es, quia fornicator, sed tantum
   quia dives, quia divitiis male uteris, quia datas tibi divitias ad opus
   sanctum non intelligis,--Salvian. ad Ecclesiam Catholicam, lib. i.

   [349] `Hominem illum judicas; arca est; quis aerario, aut plenis
   loculis invidet?,--Seneca.

   [350] Calvisius in anno 1258. [Called by D,Herbelot Mostuzem. The
   manner of his death is differently stated.--ED.]

   [351] About hell fire see Aug. de Civitate Dei, lib. xxi. cap. 4.

   [352] `Effunditur nobis ultrix imago peccati, nec quietum reum esse
   permitit.,

   [353] `Plus viatioi quaeritur, quo minus restat viae.,--Seneca.

   [354] `Tunc magis irascitur Deus cum non irascitur; non enim cum nescio
   sed cum sentio te iratum, tunc maxime confido propitium.,--Bernard.
   Serm. 42 in Cant.

   [355] `Qui propria non tribuunt, aliena detinent.,

   [356] `Ostendit Dominus quam invitus puniat, etiam gravissimos
   peccatores, dicens quod clamor Sodomorum ad se ascenderit; hoc est
   dicere, misericordia quidem mea suadet ut parcam, sed tamen peccatorum
   clamor cogit ut puniam.,--Salvian. de Provid., lib. i.

   [357] See Mr Burrough's his `Lord of Hosts;, and Dr Chappel on Ps.
   ciii. 21.

   [358] Josephus, Antiq. Judaeor., lib. v. cap. 6.

   [359] `O animula vague a blandula, quos nunc adibis locos! nec dabis ut
   solebas jocos, &c.--Platina.

   [360] `Domine hoc me docuisti, ut quemadmodum medicamenta, ita alimenta
   sumpturus accedam.,--Aug. Confess.

   [361] `Cum manducas, nequaquam totus manduces, sed corpore tuo suam
   refectionem postulante, mens suam non negligat, memoria suavitatis
   domini vel scripurarum poscat meditationes.,--Bernard.

   [362] Clemens Constit. Apost., lib. ii. cap. 63.

   [363] `Ratio humana tantum in praesenti sensu haeret, nihil aliud
   audit, intelligit, sentit, videt, cogitat.,--Luther in Esaiam, liv. 7.

   [364] `Sapienti nihil magnum est cui nota est aeternitatis magnitudo.,

   [365] `Infensior est mihi quam ulli hactenus fuerint inimici.,

   [366] `Non sic me Pupistae lacerant ac illi amici uostri.,

   [367] `Praedicare nihil aliud est quam derivare in se furorem
   mundi.,--Luther.

   [368] `Non dubito quin magis laudaverim truncam istam manum Mutii quam
   cujuslibet fortissimi salvain; melius est hostem amissa manu vicisse,
   quam armata.,--Seneca.

   [369] `Apo` tes peni'as la'mproteros ege'neto.,--Chrys.

   [370] `Cicuta Socratem magnum fecit.,--Seneca.

   [371] See the notes on chap. ii. 25.

   [372] `De Job et Christo specialiter exemplificat, Job in Veteri
   Testamento, Christus in Novo, quorum uni reddita sunt temporalia,
   alteri aeterna. Sufferentiam Jobi audistis, quanta sustinuit a Diabolo,
   a praedonibus, ab uxore, ab amicis; et fidem Domini vidistis, oculis
   scilicet vestris, in cruce pendentem, longanimiter patientem,,
   &c.--Thomas. in locum.

   [373] `Polu'splanchnos abundat intima misericordia.,--Beza.

   [374] `Ne praeponatis juramentum omnibus verbis et promissis.,

   [375] To which the poet alludeth, `Jura, verpe, per
   Anchialum.,--Martialis.

   [376] `Quare ante omnia? Jurare pejus est quam furari? Jurare pejus est
   quam adulterare? Jurare pejus est, quam hominem occidere? Absit; quare
   ergo ante omnia? Ne surrepat vobis consuetudo jurandi; ut te adversus
   consuetudinem infensissimum redderet.,--Aug. Serm. 28, de Verbis
   Apostoli.

   [377] Philo. in lib. peri` ton en ei'dei no'mon.

   [378] `En matai'o,--Sept.

   [379] `Eis eike.,--Aquila.

   [380] `Non peccare metuunt sed ardere.,--Aug.

   [381] Qu. `taking as well as giving,?--ED.

   [382] `Qui majores terras possident, minores census
   solvunt.,--Parisiensis de Ingratis.

   [383] `Non exploratis rationibus traditionum, probabilem tantum fidem
   portant.,--Cypr.

   [384] `Post aquam manualem et lumina, ut quisque de scripturis vel
   proprio ingenio potest, provocatur in medium Deo canere.,--Tertul. in
   Apol., cap. 29. See the notes of Pamelius on that place.

   [385] `Ætate seniores in quavis vicinia aut societate fidelium.,--Aret.
   in locum.

   [386] Qu. `was not,?--ED.

   [387] Tertul. ad Scapular.

   [388] `Corporis gravia, et multa tormenta intelligit.,--Cyprian.

   [389] `Non hic est sermo de confessione sacramentali; sacramentalis
   enim confessio non fit invicem; sed sacerdotibus tantum.,--Cajetan, sic
   et alii citati a Lorino et Paezio in locum.

   [390] `Scire volunt secreta domus, atque inde timeri.,--Juvenal.

   [391] `Haeresis est crimen quod nec confessio celat.,

   [392] To this Solomon alludeth when he saith, `Who is this that goeth
   in pillars of smoke, perfumed with myrrh and frankincense?, Cant. iv.
   6. The expression manifestly relateth to the smoke that went up out of
   the censers.

   [393] 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.

   [394] `Omnis sanguis concolor.,--Petracha.

   [395] `Ou tapeinophrosu'ne mo'non all' eugnomosu'ne.,--Chrysosiom, in
   locum.

   [396] `Non aliud in Jacobo dilexit, quam suam misericordiam.,--August.

   [397] `Quibus arteriis opus est, si pro sono audiantur.,--Tertul. de
   Orat. Dom.

   [398] `Ana'basis tou nou pro`s theo`n.,--Damascen. Orthod. Fid., lib.
   iii.

   [399] That the gospel is eminently called truth, see Grotius in locum.

   [400] It is said, Job xii. 16, `The deceiver and the deceived are his.,
   He ordereth the persons who shall deceive, and who be deceived.

   [401] Aug. adversus Julian., lib. iv.

   [402] Qu. `soul,?--ED.

   [403] `Vix satis mirari possum quid praeceptoribus quibusdam
   scholasticis, viris certe gravibus nostri saeculi, in mentem venerit,
   ut nunc quoque temporis, post tam diu revelatum Christum, sine Christi
   notitia salutem cuiquam aeternam contingere posse confirment.,--Acosta,
   de Procuranda Indorum Salute, lib. v. cap. 3.

   [404] Despaigne's New Observations on the Creed.

   [405] `Crassa negligentia dolus est.,--Regula Juristarum.
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:26   [2]1:26   [3]2:17   [4]3:3   [5]3:4   [6]3:5   [7]3:6
   [8]3:12   [9]3:15   [10]4   [11]4:3   [12]4:4   [13]4:5   [14]4:7
   [15]4:7   [16]4:10   [17]4:10   [18]4:12   [19]4:16   [20]4:16
   [21]4:20   [22]4:21   [23]6:3   [24]6:5   [25]6:5   [26]8:21
   [27]9:2   [28]9:6   [29]9:6   [30]11:4   [31]12:1   [32]12:3
   [33]13:7   [34]13:7   [35]13:8   [36]15   [37]15   [38]15   [39]15:6
   [40]15:6   [41]16:5   [42]16:5   [43]16:11   [44]17:1   [45]17:1
   [46]17:1   [47]17:3   [48]18:12   [49]18:17   [50]18:20   [51]19:20
   [52]19:21   [53]19:21   [54]20:6   [55]20:7   [56]22   [57]22
   [58]22:1   [59]22:1   [60]22:1   [61]22:1   [62]22:3   [63]22:5
   [64]22:5   [65]22:12   [66]22:12   [67]22:16   [68]22:17   [69]22:17
   [70]24:12   [71]24:63   [72]27:15   [73]27:41   [74]28:17   [75]28:20
   [76]28:20   [77]28:20   [78]28:20   [79]30:13   [80]30:39   [81]31:41
   [82]32:10   [83]32:10   [84]32:24   [85]32:25   [86]32:26   [87]37:4
   [88]37:11   [89]38:18-25   [90]39:9   [91]39:9   [92]41:9   [93]41:35
   [94]42   [95]45:5   [96]45:8   [97]45:24   [98]48:16   [99]50:19
   [100]50:20

   Exodus

   [101]2:14   [102]2:24   [103]3:9   [104]3:14   [105]4   [106]4:6
   [107]4:10   [108]4:11   [109]4:19   [110]6:12   [111]11   [112]11:8
   [113]12:41   [114]15   [115]15:1   [116]15:9   [117]15:9   [118]15:11
   [119]15:11   [120]15:26   [121]16:28   [122]17:2   [123]17:12
   [124]19   [125]19:10   [126]20:1   [127]20:6   [128]20:6   [129]20:7
   [130]20:8   [131]22:11   [132]22:12   [133]22:23   [134]22:27
   [135]23:3   [136]23:4   [137]28:38   [138]30:15   [139]30:15
   [140]30:15   [141]31:3   [142]32   [143]32:10   [144]32:23
   [145]32:24   [146]33:11   [147]34:6   [148]34:6   [149]40

   Leviticus

   [150]2:15   [151]10:3   [152]10:3   [153]11:10   [154]11:10
   [155]13:45   [156]14   [157]16:21   [158]19:5   [159]19:15
   [160]19:15   [161]19:16   [162]19:16   [163]19:18   [164]19:18
   [165]19:30   [166]19:37   [167]24:10   [168]24:13   [169]24:14
   [170]24:14   [171]24:17   [172]26:33   [173]26:41

   Numbers

   [174]6:12   [175]9:8   [176]11:28   [177]11:29   [178]11:29
   [179]12:3   [180]12:8   [181]12:14   [182]15:40   [183]20:11
   [184]21   [185]21:22   [186]22:25   [187]23:1   [188]23:19   [189]23:19

   Deuteronomy

   [190]1:17   [191]4   [192]4:6   [193]4:6   [194]6   [195]6:4
   [196]6:13   [197]7   [198]7:7   [199]7:8   [200]8:16   [201]9:4
   [202]9:7   [203]11:17   [204]17:6   [205]19:13   [206]20:10
   [207]22:4   [208]22:22   [209]23:13   [210]23:14   [211]24:14
   [212]24:15   [213]24:15   [214]27:26   [215]27:26   [216]28:10
   [217]28:21   [218]28:22   [219]28:64   [220]29:19   [221]32:5
   [222]32:5   [223]32:15   [224]32:15   [225]32:39   [226]32:41

   Joshua

   [227]2:9-11   [228]2:11   [229]7   [230]7:19   [231]10:13   [232]14:2
   [233]24:19

   Judges

   [234]1   [235]5   [236]5:20   [237]8   [238]11:3   [239]17:13   [240]18

   Ruth

   [241]2:16

   1 Samuel

   [242]1:14   [243]1:15   [244]2:3   [245]2:30   [246]3:1   [247]6:20
   [248]14:43   [249]15:15   [250]15:23   [251]15:24   [252]16:7
   [253]17:37   [254]18:9   [255]19:24   [256]21:15   [257]25:11
   [258]25:32   [259]25:32   [260]25:33

   2 Samuel

   [261]2:26   [262]6:8   [263]6:22   [264]7:2   [265]7:19   [266]7:19
   [267]7:21   [268]12   [269]12   [270]12:7   [271]12:9   [272]12:9
   [273]12:13   [274]12:13   [275]12:24   [276]12:25   [277]12:31
   [278]13:2   [279]13:4   [280]14:1   [281]15   [282]16:17   [283]20:18
   [284]21:2   [285]23:17   [286]24:1   [287]24:14   [288]24:23

   1 Kings

   [289]3:9   [290]3:13   [291]3:26   [292]8:18   [293]8:38   [294]13:23
   [295]17   [296]17:1-24   [297]17:10   [298]17:11   [299]17:14
   [300]17:21   [301]17:22   [302]18:1   [303]18:1-46   [304]18:21
   [305]18:38   [306]18:42   [307]19:3   [308]19:4   [309]19:8
   [310]19:13   [311]20:10   [312]20:11   [313]20:39   [314]20:39
   [315]21:1   [316]21:2   [317]21:4   [318]21:25   [319]22:9
   [320]22:22   [321]22:22

   2 Kings

   [322]1   [323]1:10   [324]1:10   [325]2:8   [326]2:11   [327]3:14
   [328]4:13   [329]4:24   [330]5:1   [331]5:12   [332]5:13   [333]5:19
   [334]5:27   [335]6:17   [336]7:2   [337]8:5   [338]10:16   [339]10:30
   [340]17   [341]17:25   [342]17:33   [343]20:1   [344]20:2   [345]20:19

   1 Chronicles

   [346]4:22   [347]5:26   [348]15:26   [349]21:1

   2 Chronicles

   [350]5:13   [351]7:14   [352]16:9   [353]16:12   [354]16:12
   [355]19:6   [356]20:12   [357]20:19   [358]24:21   [359]26:16
   [360]29:8   [361]30:19   [362]32:31

   Ezra

   [363]1   [364]9:13

   Nehemiah

   [365]1:11   [366]1:11   [367]5   [368]8:10   [369]8:10   [370]9:3
   [371]13:22

   Esther

   [372]5   [373]5:10   [374]8:8

   Job

   [375]1   [376]1:8   [377]1:13-19   [378]1:23   [379]2:5   [380]2:7
   [381]3:3   [382]3:15   [383]3:19   [384]3:19   [385]4:8   [386]4:9
   [387]4:11   [388]4:45   [389]5:17   [390]5:22   [391]5:27   [392]5:27
   [393]5:27   [394]6:4   [395]6:4   [396]7:7   [397]7:20   [398]8:13
   [399]8:20   [400]8:20   [401]8:20   [402]9:2   [403]9:3   [404]9:3
   [405]9:12   [406]9:12   [407]9:20   [408]9:25   [409]9:30-31
   [410]12:7   [411]12:8   [412]12:16   [413]12:16   [414]13:15
   [415]13:16   [416]13:25   [417]14:2   [418]14:2   [419]14:4
   [420]15:14   [421]15:14   [422]17:9   [423]19:28   [424]20:12
   [425]21   [426]21:7-10   [427]21:13   [428]21:14   [429]21:15
   [430]22:6   [431]22:21   [432]22:21   [433]22:22   [434]22:28
   [435]22:29   [436]23:9   [437]23:10   [438]27:8   [439]27:8
   [440]27:8   [441]27:10   [442]29:18   [443]30:21   [444]30:31
   [445]31   [446]31   [447]31   [448]31:20   [449]31:33   [450]31:38-40
   [451]32:8   [452]32:8   [453]32:19   [454]32:19   [455]32:21
   [456]33   [457]33:24   [458]34:32   [459]38:22   [460]38:23
   [461]38:35   [462]38:37   [463]41:1-34   [464]42:1-17   [465]42:6
   [466]42:8   [467]42:8   [468]42:10   [469]42:11

   Psalms

   [470]1   [471]1   [472]1   [473]1   [474]1:1   [475]1:1   [476]1:1
   [477]1:1   [478]1:2   [479]1:2   [480]1:2   [481]1:2   [482]1:3
   [483]1:3   [484]1:4   [485]2:3   [486]2:4   [487]3:2   [488]3:3
   [489]4   [490]4:4   [491]4:4   [492]6:1   [493]6:6   [494]8
   [495]8:5   [496]9   [497]9   [498]9:12   [499]9:13   [500]9:13
   [501]10:3   [502]10:4   [503]10:9   [504]10:10   [505]10:14
   [506]10:17   [507]10:17   [508]11:1   [509]11:5   [510]12:2
   [511]12:3   [512]12:4   [513]12:4   [514]12:4   [515]12:5   [516]14
   [517]15:3   [518]15:3   [519]15:4   [520]16:2   [521]16:3   [522]16:3
   [523]16:5   [524]16:7   [525]16:7   [526]16:8   [527]16:9   [528]16:9
   [529]16:11   [530]16:11   [531]16:11   [532]17:14   [533]17:14
   [534]18:19   [535]18:23   [536]18:23   [537]18:27   [538]19   [539]19
   [540]19:7   [541]19:7   [542]19:7   [543]19:7   [544]19:12
   [545]21:9   [546]22:1   [547]22:6   [548]22:7   [549]23:5   [550]24:3
   [551]24:4   [552]24:6   [553]24:7   [554]24:10   [555]25:1
   [556]25:4   [557]25:5   [558]25:8   [559]25:9   [560]26:6   [561]26:8
   [562]26:8   [563]27:3   [564]27:8   [565]27:8   [566]27:14
   [567]31:4   [568]31:8   [569]31:15   [570]31:19   [571]31:22
   [572]32   [573]32:1   [574]32:1-9   [575]32:2   [576]32:5   [577]32:5
   [578]32:5   [579]32:5   [580]32:19   [581]33:1   [582]33:10
   [583]34:1   [584]34:2   [585]34:5   [586]34:7   [587]34:13   [588]35
   [589]35:15   [590]36:2   [591]36:9   [592]36:9   [593]37:2
   [594]37:6   [595]37:12-13   [596]37:16   [597]37:25   [598]37:30
   [599]39   [600]39:1   [601]39:1   [602]39:1   [603]39:1   [604]39:3
   [605]39:3   [606]39:3   [607]39:5   [608]39:5   [609]39:5   [610]39:6
   [611]39:9   [612]40:1   [613]41:4   [614]41:9   [615]42:5
   [616]44:21   [617]44:21   [618]44:22   [619]45:1   [620]45:1
   [621]45:13   [622]45:15   [623]49:11   [624]49:11   [625]49:11
   [626]49:12   [627]49:12   [628]49:13   [629]50:10   [630]50:15
   [631]50:15   [632]50:16   [633]50:16   [634]50:19   [635]50:20
   [636]51:2   [637]51:3   [638]51:3   [639]51:3   [640]51:4   [641]51:5
   [642]51:5   [643]51:6   [644]51:6   [645]51:6   [646]51:12
   [647]51:15   [648]51:16   [649]52:7   [650]52:7   [651]54:7
   [652]55:12   [653]56:3   [654]56:3   [655]56:8   [656]57:7
   [657]57:8   [658]58:3   [659]58:4   [660]58:5   [661]59:11
   [662]59:15   [663]60   [664]62:4   [665]62:10   [666]63:1   [667]63:2
   [668]63:3   [669]64:8   [670]64:8   [671]64:8   [672]68:20
   [673]68:30   [674]69:4   [675]69:22   [676]71:16   [677]73
   [678]73:23   [679]73:27   [680]73:28   [681]73:28   [682]74:19
   [683]75:8   [684]76:10   [685]77:10   [686]78:19   [687]80:16
   [688]81:10   [689]81:12   [690]83:18   [691]84:6   [692]84:10
   [693]84:11   [694]85:10   [695]86:11   [696]89:33   [697]90:3
   [698]90:3   [699]90:12   [700]91:2   [701]91:3   [702]91:3
   [703]92:2   [704]92:11   [705]93:5   [706]94:12   [707]94:12
   [708]94:19   [709]94:20   [710]94:21   [711]95:1   [712]95:2
   [713]95:6   [714]97:11   [715]99:8   [716]100:1-5   [717]100:4
   [718]100:5   [719]101:5   [720]102:10   [721]102:26   [722]102:27
   [723]103:2   [724]103:4   [725]103:4   [726]103:12   [727]103:15
   [728]103:16   [729]103:16   [730]103:18   [731]103:21
   [732]104:20-23   [733]104:34   [734]105:18   [735]105:25   [736]106:4
   [737]106:4   [738]106:4   [739]106:5   [740]106:30   [741]106:31
   [742]106:33   [743]106:33   [744]106:33   [745]106:34   [746]107
   [747]107:6   [748]107:13   [749]107:19   [750]107:28   [751]108:1
   [752]108:1   [753]108:2   [754]109:10   [755]110:4   [756]112:3
   [757]112:7   [758]112:8   [759]115   [760]115:1   [761]116:1
   [762]116:2   [763]116:5   [764]116:7   [765]116:12   [766]119
   [767]119   [768]119   [769]119   [770]119   [771]119   [772]119:1
   [773]119:6   [774]119:6   [775]119:11   [776]119:11   [777]119:18
   [778]119:26   [779]119:45   [780]119:49   [781]119:49   [782]119:54
   [783]119:54   [784]119:54   [785]119:60   [786]119:68   [787]119:71
   [788]119:93   [789]119:93   [790]119:96   [791]119:96   [792]119:105
   [793]119:108   [794]119:118   [795]119:132   [796]119:136
   [797]119:139   [798]119:140   [799]119:168   [800]119:168
   [801]120:3   [802]120:4   [803]120:6   [804]120:7   [805]122:8
   [806]123:2   [807]125:3   [808]126:5   [809]127:2   [810]127:2
   [811]127:7   [812]130:3   [813]130:3   [814]130:3   [815]130:7
   [816]133:1   [817]137   [818]137   [819]137:3   [820]137:3
   [821]138:6   [822]138:6   [823]139:6   [824]139:20-22   [825]139:21
   [826]140:3   [827]141:3   [828]141:3   [829]141:3   [830]141:3
   [831]141:5   [832]143:2   [833]143:2   [834]143:3   [835]144:1
   [836]144:12-15   [837]144:15   [838]144:15   [839]145:10
   [840]145:10   [841]145:15   [842]145:16   [843]145:16   [844]145:18
   [845]145:19   [846]145:19   [847]146:4   [848]146:4   [849]146:9

   Proverbs

   [850]1:14   [851]1:19   [852]1:20   [853]2:4   [854]2:4   [855]2:6
   [856]2:10   [857]2:10   [858]2:10   [859]2:14   [860]2:14   [861]3:5
   [862]3:6   [863]3:9   [864]3:10   [865]3:34   [866]4:21   [867]4:23
   [868]4:23   [869]4:24   [870]4:26   [871]5:11   [872]5:11-14
   [873]5:19   [874]6:6-8   [875]6:17   [876]6:17   [877]6:21
   [878]6:22   [879]6:22   [880]7   [881]7:2   [882]7:14   [883]7:14
   [884]7:14   [885]7:21   [886]8:13   [887]8:13   [888]8:17   [889]8:30
   [890]8:31   [891]8:34   [892]8:34   [893]8:36   [894]9   [895]9:12
   [896]9:12   [897]10:4   [898]10:12   [899]10:19   [900]10:19
   [901]10:22   [902]10:23   [903]11:2   [904]11:2   [905]11:4
   [906]11:17   [907]11:18   [908]11:18   [909]11:24   [910]11:24
   [911]11:25   [912]11:26   [913]11:30   [914]12:8   [915]12:10
   [916]12:13   [917]12:18   [918]12:26   [919]13:3   [920]13:4
   [921]13:10   [922]14:3   [923]14:3   [924]14:13   [925]14:14
   [926]14:17   [927]14:24   [928]14:29   [929]14:29   [930]14:30
   [931]15:7   [932]15:16   [933]15:25   [934]15:25   [935]15:27
   [936]16:1   [937]16:1   [938]16:2   [939]16:3   [940]16:5   [941]16:9
   [942]16:17   [943]16:19   [944]16:19   [945]16:20   [946]16:27
   [947]17:1   [948]17:5   [949]17:5   [950]17:5   [951]17:5
   [952]17:12   [953]17:14   [954]17:27   [955]17:27   [956]17:27
   [957]18:6   [958]18:19   [959]18:21   [960]19:1   [961]19:3
   [962]19:3   [963]19:11   [964]19:11   [965]19:11   [966]19:11
   [967]20:9   [968]20:9   [969]20:9   [970]20:9   [971]20:23
   [972]20:27   [973]20:27   [974]21:1   [975]21:1   [976]21:6
   [977]21:19   [978]21:23   [979]21:27   [980]21:27   [981]21:27
   [982]21:27   [983]21:30   [984]22:2   [985]22:7   [986]22:7
   [987]22:8   [988]22:14   [989]23:4   [990]23:5   [991]23:5
   [992]23:5   [993]23:10   [994]23:21   [995]23:31   [996]24:5
   [997]25:23   [998]26:4   [999]26:16   [1000]26:18   [1001]26:21
   [1002]26:26   [1003]27:1   [1004]27:3   [1005]27:4   [1006]28:4
   [1007]28:13   [1008]28:20   [1009]28:20   [1010]29:23   [1011]29:23
   [1012]30:2   [1013]30:8   [1014]30:9   [1015]30:9   [1016]30:9
   [1017]30:25   [1018]30:32

   Ecclesiastes

   [1019]2:2   [1020]2:3   [1021]3   [1022]4:8   [1023]5:1   [1024]5:1
   [1025]5:1   [1026]5:8   [1027]5:10   [1028]5:13   [1029]6:2   [1030]7
   [1031]7:3   [1032]7:9   [1033]7:11   [1034]7:15   [1035]7:16
   [1036]7:16   [1037]7:20   [1038]7:21   [1039]7:29   [1040]7:29
   [1041]7:29   [1042]8:2   [1043]9   [1044]9:1   [1045]9:2   [1046]9:15
   [1047]9:15   [1048]9:16   [1049]9:18   [1050]10:7   [1051]10:13
   [1052]10:13   [1053]11:1   [1054]11:9   [1055]12:1   [1056]12:13
   [1057]12:13   [1058]12:14

   Song of Solomon

   [1059]1   [1060]1   [1061]1   [1062]1   [1063]1   [1064]1   [1065]1
   [1066]1   [1067]1   [1068]1   [1069]1   [1070]1   [1071]1   [1072]1
   [1073]1   [1074]1   [1075]1   [1076]1   [1077]1   [1078]1   [1079]1
   [1080]1   [1081]1   [1082]1   [1083]1   [1084]1   [1085]1   [1086]1
   [1087]1   [1088]1   [1089]1:3   [1090]1:3   [1091]1:4   [1092]1:4
   [1093]1:5   [1094]1:6   [1095]1:12   [1096]2   [1097]2   [1098]2
   [1099]2   [1100]2   [1101]2   [1102]2:5   [1103]2:13   [1104]2:15
   [1105]2:15   [1106]2:15   [1107]3   [1108]3:1   [1109]4   [1110]4
   [1111]4:6   [1112]4:9   [1113]5   [1114]5:1   [1115]5:1   [1116]5:2
   [1117]5:9   [1118]5:10   [1119]6:9   [1120]6:12

   Isaiah

   [1121]1:3   [1122]1:15   [1123]1:15   [1124]1:16   [1125]1:17
   [1126]1:19   [1127]2:22   [1128]3:1   [1129]4:1   [1130]5:3
   [1131]5:5   [1132]5:8   [1133]5:18   [1134]5:20   [1135]6:5
   [1136]6:6   [1137]6:7   [1138]6:9   [1139]8:9   [1140]8:10
   [1141]8:20   [1142]8:21   [1143]8:22   [1144]9:10   [1145]10:7
   [1146]10:7   [1147]13:9   [1148]14:13   [1149]15:1-9   [1150]16:1-14
   [1151]16:4   [1152]19:18   [1153]21:16   [1154]22:12   [1155]25:6
   [1156]26:3   [1157]26:4   [1158]26:8   [1159]27:5   [1160]27:5
   [1161]27:9   [1162]27:11   [1163]28:16   [1164]28:24-26   [1165]29:15
   [1166]30:18   [1167]30:22   [1168]30:27   [1169]32:3   [1170]32:17
   [1171]33:11   [1172]33:14   [1173]33:14   [1174]33:22   [1175]34:9
   [1176]38   [1177]38:8   [1178]38:17   [1179]39:8   [1180]39:9
   [1181]40:6   [1182]40:6   [1183]40:7   [1184]40:7   [1185]40:27
   [1186]41:8   [1187]42:23   [1188]42:23   [1189]43:13   [1190]43:24
   [1191]43:25   [1192]45:9   [1193]45:19   [1194]47:10   [1195]48:8
   [1196]48:9   [1197]48:10   [1198]48:18   [1199]50:6   [1200]50:10
   [1201]51:1   [1202]51:2   [1203]51:13   [1204]53:1   [1205]53:3
   [1206]53:4   [1207]53:4   [1208]53:6   [1209]53:6   [1210]53:6
   [1211]53:7   [1212]53:10   [1213]53:10   [1214]53:10   [1215]53:10
   [1216]53:12   [1217]54:6   [1218]54:10   [1219]54:11   [1220]54:16
   [1221]55:1   [1222]55:1   [1223]55:1   [1224]55:3   [1225]55:7
   [1226]55:7   [1227]55:7   [1228]55:7   [1229]55:8   [1230]55:8
   [1231]55:9   [1232]56:3   [1233]56:4   [1234]56:12   [1235]57:1
   [1236]57:15   [1237]57:15   [1238]57:15   [1239]57:15   [1240]57:20
   [1241]58:1   [1242]58:2   [1243]58:3   [1244]58:3   [1245]58:4
   [1246]58:5   [1247]58:5   [1248]58:7   [1249]58:7   [1250]58:9
   [1251]58:9   [1252]58:10   [1253]58:18   [1254]59:2   [1255]60:1
   [1256]61:1   [1257]61:1   [1258]61:6   [1259]61:7   [1260]62:4
   [1261]63:16   [1262]63:17   [1263]64   [1264]64:5   [1265]64:6
   [1266]64:6   [1267]65:1   [1268]65:5   [1269]65:13   [1270]65:14
   [1271]65:24   [1272]65:24   [1273]66:2

   Jeremiah

   [1274]1:6   [1275]2:3   [1276]2:5   [1277]2:5   [1278]2:23
   [1279]2:25   [1280]2:25   [1281]3:1   [1282]3:13   [1283]3:13
   [1284]3:22   [1285]4:2   [1286]4:3   [1287]4:3   [1288]4:4
   [1289]4:10   [1290]4:10   [1291]4:14   [1292]4:14   [1293]5:5
   [1294]5:5   [1295]5:8   [1296]5:21   [1297]5:22   [1298]5:24
   [1299]6:10   [1300]6:14   [1301]6:16   [1302]6:21   [1303]7:18
   [1304]8   [1305]8:6   [1306]8:6   [1307]8:6   [1308]8:9   [1309]9:1
   [1310]9:5   [1311]9:19   [1312]9:23   [1313]9:23   [1314]9:24
   [1315]10:11   [1316]10:23   [1317]11:15   [1318]13:17   [1319]13:17
   [1320]14:9   [1321]17:5   [1322]17:9   [1323]20:10   [1324]20:10
   [1325]20:12   [1326]22:10   [1327]22:13   [1328]22:13   [1329]23:6
   [1330]23:23   [1331]27:18   [1332]29:11   [1333]29:12   [1334]29:12
   [1335]30:21   [1336]31:18   [1337]31:18   [1338]31:18   [1339]31:20
   [1340]31:33   [1341]31:33   [1342]32:29   [1343]32:30   [1344]32:38
   [1345]32:41   [1346]34:11   [1347]38:5   [1348]44:16   [1349]44:17
   [1350]44:17-19   [1351]45:4   [1352]45:5   [1353]45:5   [1354]48:36

   Lamentations

   [1355]1:12   [1356]1:12   [1357]2:18   [1358]3:21   [1359]3:29
   [1360]3:29   [1361]4:5   [1362]5:2   [1363]5:16

   Ezekiel

   [1364]1   [1365]1:9   [1366]1:11   [1367]3:18   [1368]7:5   [1369]7:5
   [1370]7:11   [1371]11:16   [1372]14:15   [1373]16:14   [1374]16:49
   [1375]16:63   [1376]17:10   [1377]18   [1378]18:4   [1379]18:24
   [1380]18:25   [1381]22:14   [1382]22:14   [1383]22:14   [1384]22:14
   [1385]28:5   [1386]28:6   [1387]28:6   [1388]33:6   [1389]33:11
   [1390]33:13   [1391]33:13   [1392]33:13   [1393]33:30   [1394]33:31
   [1395]33:32   [1396]34:26   [1397]36:26   [1398]36:26   [1399]36:37
   [1400]36:37   [1401]36:37   [1402]44:10-13

   Daniel

   [1403]2:21   [1404]2:37   [1405]4:17   [1406]4:27   [1407]4:30
   [1408]4:34   [1409]5:2   [1410]5:22   [1411]6:1-28   [1412]7:9
   [1413]7:10   [1414]9:1-3   [1415]9:2   [1416]9:27   [1417]9:27
   [1418]11:12   [1419]11:35   [1420]11:35

   Hosea

   [1421]1:4   [1422]2:6   [1423]2:6   [1424]2:7   [1425]2:21
   [1426]2:21   [1427]2:22   [1428]2:22   [1429]3:3   [1430]4
   [1431]4:11   [1432]4:12   [1433]4:13   [1434]4:16   [1435]4:17
   [1436]5:2   [1437]5:2   [1438]6:3   [1439]7:3   [1440]7:8
   [1441]7:11   [1442]7:12   [1443]7:12   [1444]7:14   [1445]7:14
   [1446]8:7   [1447]8:12   [1448]10:1   [1449]10:2   [1450]10:11
   [1451]10:11   [1452]10:12   [1453]10:12   [1454]11:9   [1455]11:9
   [1456]12:4   [1457]12:7   [1458]12:8   [1459]13:6   [1460]14:4
   [1461]14:8   [1462]14:9   [1463]14:9

   Joel

   [1464]2

   Amos

   [1465]2:6   [1466]2:9   [1467]2:9   [1468]3:6   [1469]4
   [1470]4:6-11   [1471]5:11   [1472]6   [1473]6   [1474]6:1-7
   [1475]6:4   [1476]6:5   [1477]6:5   [1478]7:1   [1479]7:4
   [1480]8:12   [1481]8:14

   Jonah

   [1482]2:1-10   [1483]4:1-4   [1484]4:8   [1485]4:9

   Micah

   [1486]2:1   [1487]4:6   [1488]6:6   [1489]6:7   [1490]6:8   [1491]6:8
   [1492]6:8   [1493]6:9   [1494]6:10   [1495]7:18   [1496]7:18

   Nahum

   [1497]2:2

   Habakkuk

   [1498]1:13   [1499]1:13   [1500]1:16   [1501]2   [1502]2:4
   [1503]2:5   [1504]2:9   [1505]2:11   [1506]3:2   [1507]3:18

   Zephaniah

   [1508]2:15   [1509]3:2   [1510]3:9   [1511]3:9   [1512]3:10

   Haggai

   [1513]1:1   [1514]1:2   [1515]1:6

   Zechariah

   [1516]1:3   [1517]3:1   [1518]3:1   [1519]3:3   [1520]3:4
   [1521]3:4-6   [1522]4:10   [1523]4:10   [1524]5:4   [1525]8:6
   [1526]9:9   [1527]11:5   [1528]12:8   [1529]13:1   [1530]13:1
   [1531]13:7   [1532]13:9   [1533]13:21   [1534]14:9   [1535]14:20

   Malachi

   [1536]1:2   [1537]1:6   [1538]1:8   [1539]1:8   [1540]1:13
   [1541]1:14   [1542]2:3   [1543]2:9   [1544]3:3   [1545]3:3
   [1546]3:5   [1547]3:5   [1548]3:6   [1549]3:7   [1550]3:14
   [1551]3:14   [1552]3:17   [1553]3:17   [1554]3:17

   Matthew

   [1555]3:5   [1556]3:6   [1557]3:7   [1558]3:8   [1559]3:9
   [1560]3:17   [1561]4   [1562]4   [1563]4:1   [1564]4:1   [1565]4:3
   [1566]4:3   [1567]4:10   [1568]5   [1569]5   [1570]5   [1571]5
   [1572]5:1   [1573]5:2   [1574]5:3   [1575]5:3   [1576]5:3   [1577]5:4
   [1578]5:5   [1579]5:6   [1580]5:7   [1581]5:7   [1582]5:8   [1583]5:8
   [1584]5:8   [1585]5:8   [1586]5:8   [1587]5:9   [1588]5:10
   [1589]5:10   [1590]5:10   [1591]5:10   [1592]5:12   [1593]5:12
   [1594]5:12   [1595]5:16   [1596]5:16   [1597]5:18   [1598]5:19
   [1599]5:22   [1600]5:22   [1601]5:22   [1602]5:22   [1603]5:24
   [1604]5:28   [1605]5:28   [1606]5:28   [1607]5:33   [1608]5:34
   [1609]5:34   [1610]5:34-35   [1611]5:37   [1612]5:37   [1613]5:37
   [1614]5:39   [1615]5:39   [1616]5:43   [1617]5:44   [1618]5:47
   [1619]6   [1620]6   [1621]6:1   [1622]6:2   [1623]6:9   [1624]6:11
   [1625]6:14   [1626]6:20   [1627]6:21   [1628]6:22   [1629]6:22
   [1630]6:24   [1631]6:26   [1632]6:30   [1633]6:31   [1634]6:31
   [1635]6:32   [1636]6:32   [1637]6:33   [1638]6:35   [1639]7
   [1640]7:1   [1641]7:1   [1642]7:2   [1643]7:7   [1644]7:11
   [1645]7:11   [1646]7:12   [1647]7:18   [1648]7:19   [1649]7:21
   [1650]7:21   [1651]7:21   [1652]7:22   [1653]7:22   [1654]7:23
   [1655]7:23   [1656]7:24   [1657]7:24   [1658]7:24   [1659]8
   [1660]8:2   [1661]8:15   [1662]8:17   [1663]8:28   [1664]8:29
   [1665]8:29   [1666]9:2   [1667]9:15   [1668]9:15   [1669]9:16
   [1670]9:21   [1671]9:22   [1672]9:28   [1673]10   [1674]10:2
   [1675]10:3   [1676]10:8   [1677]10:8   [1678]10:17   [1679]10:17
   [1680]10:19   [1681]10:28   [1682]10:28   [1683]10:39   [1684]10:42
   [1685]10:42   [1686]11:4   [1687]11:4   [1688]11:5   [1689]11:9
   [1690]11:12   [1691]11:12   [1692]11:19   [1693]11:20   [1694]11:20
   [1695]11:21   [1696]11:25   [1697]11:26   [1698]11:27   [1699]11:28
   [1700]11:28   [1701]11:28   [1702]11:28   [1703]11:29   [1704]11:29
   [1705]11:29   [1706]12:32   [1707]12:34   [1708]12:36   [1709]12:36
   [1710]12:36   [1711]12:37   [1712]12:39   [1713]12:47-49   [1714]13
   [1715]13:4   [1716]13:9   [1717]15:2   [1718]15:14   [1719]15:19
   [1720]15:19   [1721]15:19   [1722]15:19   [1723]15:27   [1724]15:28
   [1725]15:28   [1726]15:28   [1727]15:28   [1728]15:32   [1729]16:4
   [1730]16:17   [1731]16:20   [1732]16:23   [1733]16:23   [1734]16:23
   [1735]16:24   [1736]16:26   [1737]17   [1738]17:1   [1739]17:3
   [1740]17:5   [1741]17:17   [1742]17:27   [1743]18   [1744]18
   [1745]18:2   [1746]18:4   [1747]18:10   [1748]18:19   [1749]18:22
   [1750]18:24   [1751]18:26   [1752]18:28   [1753]18:28   [1754]18:32
   [1755]18:33   [1756]19   [1757]19:20   [1758]19:24   [1759]19:24
   [1760]19:26   [1761]19:26   [1762]19:26   [1763]19:26   [1764]19:28
   [1765]20:15   [1766]20:22   [1767]21   [1768]21:21   [1769]21:28
   [1770]21:29   [1771]21:31   [1772]21:40-41   [1773]21:43   [1774]22
   [1775]22   [1776]22:5   [1777]22:32   [1778]22:36   [1779]22:39
   [1780]23   [1781]23   [1782]23:4   [1783]23:8   [1784]23:10
   [1785]23:10   [1786]23:12   [1787]23:12   [1788]23:13-33
   [1789]23:14   [1790]23:16   [1791]23:17   [1792]23:17   [1793]23:18
   [1794]23:20-22   [1795]23:20-22   [1796]23:29   [1797]23:30
   [1798]23:35   [1799]23:35   [1800]23:36   [1801]23:37   [1802]24:4
   [1803]24:7   [1804]24:8   [1805]24:14   [1806]24:14   [1807]24:24
   [1808]24:24   [1809]24:33   [1810]24:45   [1811]24:50   [1812]24:51
   [1813]24:51   [1814]24:51   [1815]24:51   [1816]24:51   [1817]25
   [1818]25   [1819]25   [1820]25:1-46   [1821]25:6   [1822]25:8
   [1823]25:24   [1824]25:35   [1825]25:37   [1826]25:40   [1827]25:41
   [1828]25:42   [1829]26:11   [1830]26:30   [1831]26:30   [1832]26:37
   [1833]26:39   [1834]26:69   [1835]27:4   [1836]27:6   [1837]27:18
   [1838]27:19   [1839]27:24   [1840]28:19

   Mark

   [1841]1:31   [1842]3:5   [1843]3:5   [1844]3:17   [1845]3:18
   [1846]4:11   [1847]4:12   [1848]4:22   [1849]5:34   [1850]6
   [1851]6:5   [1852]6:5   [1853]6:6   [1854]6:11   [1855]6:13
   [1856]6:13   [1857]6:56   [1858]6:56   [1859]7   [1860]8:18
   [1861]9:22   [1862]9:23   [1863]9:24   [1864]9:44   [1865]9:50
   [1866]10:21   [1867]10:23   [1868]10:24   [1869]11:24   [1870]12:14
   [1871]16   [1872]16:17   [1873]16:17   [1874]16:17-18   [1875]16:18
   [1876]16:18

   Luke

   [1877]1:3   [1878]1:6   [1879]1:28   [1880]1:34   [1881]1:46
   [1882]1:48   [1883]1:48   [1884]1:53   [1885]1:57   [1886]1:74
   [1887]1:74   [1888]2:5   [1889]2:14   [1890]2:19   [1891]2:19
   [1892]2:29   [1893]2:49   [1894]2:52   [1895]3:1   [1896]3:5
   [1897]3:14   [1898]4   [1899]4:13   [1900]4:25   [1901]4:25
   [1902]4:26   [1903]5:5   [1904]6:20   [1905]6:23   [1906]6:24
   [1907]6:25   [1908]6:25   [1909]6:46   [1910]6:47   [1911]7:30
   [1912]7:37   [1913]7:38   [1914]7:47   [1915]7:50   [1916]8:18
   [1917]8:18   [1918]8:48   [1919]9   [1920]9:31   [1921]9:44
   [1922]9:55   [1923]9:55   [1924]9:62   [1925]10:16   [1926]10:29
   [1927]10:36   [1928]11:8   [1929]11:13   [1930]11:21   [1931]11:21
   [1932]11:27   [1933]11:27   [1934]11:28   [1935]11:42   [1936]12:8
   [1937]12:9   [1938]12:13   [1939]12:16   [1940]12:17   [1941]12:17
   [1942]12:18   [1943]12:18   [1944]12:19   [1945]12:19   [1946]12:19
   [1947]12:20   [1948]12:20   [1949]12:21   [1950]12:29   [1951]12:32
   [1952]12:33   [1953]12:37   [1954]12:46   [1955]12:47   [1956]12:48
   [1957]13:7   [1958]14:8   [1959]14:9   [1960]14:11   [1961]14:12-14
   [1962]14:12-14   [1963]15   [1964]15   [1965]15:2   [1966]15:7
   [1967]15:14   [1968]15:16   [1969]15:18   [1970]15:21
   [1971]15:22-23   [1972]16   [1973]16   [1974]16   [1975]16
   [1976]16:8   [1977]16:8   [1978]16:9   [1979]16:9   [1980]16:9
   [1981]16:9   [1982]16:19   [1983]16:19   [1984]16:21   [1985]16:21
   [1986]16:24   [1987]16:24   [1988]16:25   [1989]16:28   [1990]16:28
   [1991]17:4   [1992]17:5   [1993]17:10   [1994]17:10   [1995]17:27
   [1996]17:28   [1997]18   [1998]18   [1999]18:2   [2000]18:7
   [2001]18:8   [2002]18:10   [2003]18:11   [2004]18:11   [2005]18:11
   [2006]18:12   [2007]18:41   [2008]19:16   [2009]19:41   [2010]19:43
   [2011]19:44   [2012]21:19   [2013]21:19   [2014]21:28   [2015]21:34
   [2016]21:36   [2017]21:36   [2018]22   [2019]22:3   [2020]22:29
   [2021]22:32   [2022]22:32   [2023]22:32   [2024]22:53   [2025]22:61
   [2026]23   [2027]23:28   [2028]23:46   [2029]24   [2030]24:6
   [2031]24:8   [2032]24:12   [2033]24:17   [2034]24:25

   John

   [2035]1:1   [2036]1:2   [2037]1:9   [2038]1:11   [2039]1:12
   [2040]1:12   [2041]1:13   [2042]1:14   [2043]1:14   [2044]1:16
   [2045]1:50   [2046]1:51   [2047]2:3   [2048]2:4   [2049]2:19
   [2050]2:22   [2051]2:29   [2052]3:2   [2053]3:2   [2054]3:5
   [2055]3:6   [2056]3:8   [2057]3:8   [2058]3:9   [2059]3:10
   [2060]3:17   [2061]3:19   [2062]3:19-21   [2063]3:20   [2064]3:20
   [2065]3:20   [2066]3:21   [2067]3:21   [2068]4:14   [2069]4:17
   [2070]4:20   [2071]4:27   [2072]5   [2073]5   [2074]5   [2075]5:2
   [2076]5:13   [2077]5:14   [2078]5:23   [2079]5:44   [2080]6   [2081]6
   [2082]6:28   [2083]6:29   [2084]6:29   [2085]6:44   [2086]6:45
   [2087]6:60   [2088]6:65   [2089]6:66   [2090]6:70   [2091]6:70
   [2092]7:17   [2093]7:35   [2094]7:38   [2095]7:38   [2096]7:48
   [2097]8   [2098]8:4   [2099]8:5   [2100]8:31   [2101]8:36
   [2102]8:44   [2103]8:44   [2104]8:44   [2105]8:44   [2106]8:44
   [2107]8:53   [2108]9   [2109]9:2   [2110]9:7   [2111]9:31
   [2112]9:31   [2113]9:31   [2114]9:40   [2115]9:41   [2116]11:3
   [2117]11:11   [2118]11:40   [2119]11:41   [2120]11:48   [2121]12:27
   [2122]12:27   [2123]12:28   [2124]12:43   [2125]12:48   [2126]13:2
   [2127]13:15   [2128]13:34   [2129]13:35   [2130]13:35   [2131]14:1
   [2132]14:1   [2133]14:6   [2134]14:6   [2135]14:6   [2136]14:13
   [2137]14:22   [2138]14:26   [2139]14:26   [2140]14:27   [2141]15:4
   [2142]15:5   [2143]15:5   [2144]15:5   [2145]15:14   [2146]15:15
   [2147]15:15   [2148]15:16   [2149]15:16   [2150]15:22   [2151]16:4
   [2152]16:8   [2153]16:8   [2154]16:20   [2155]16:23   [2156]17:1
   [2157]17:3   [2158]17:15   [2159]17:22   [2160]17:23   [2161]17:24
   [2162]18:11   [2163]19:11   [2164]20:4   [2165]20:5   [2166]20:27
   [2167]21   [2168]21:17   [2169]21:17   [2170]21:20   [2171]21:21
   [2172]21:22

   Acts

   [2173]1:3   [2174]1:14   [2175]1:14   [2176]1:21   [2177]2
   [2178]2:4   [2179]2:16   [2180]2:16   [2181]2:23   [2182]2:23
   [2183]2:25   [2184]2:26   [2185]2:36   [2186]2:37   [2187]2:38
   [2188]2:46   [2189]3:6   [2190]3:14   [2191]3:14   [2192]3:16
   [2193]3:19   [2194]4:12   [2195]5:3   [2196]5:29   [2197]5:37
   [2198]5:41   [2199]5:41   [2200]5:41   [2201]6   [2202]7   [2203]7:2
   [2204]7:52   [2205]7:54   [2206]7:55   [2207]7:59   [2208]8   [2209]8
   [2210]8:4   [2211]8:9   [2212]8:37   [2213]9   [2214]9:6   [2215]9:7
   [2216]10   [2217]10:2   [2218]10:4   [2219]10:20   [2220]10:26
   [2221]10:33   [2222]10:33   [2223]10:36   [2224]11:23   [2225]11:23
   [2226]11:26   [2227]11:28   [2228]11:29   [2229]12   [2230]12:2
   [2231]13:22   [2232]13:32   [2233]13:33   [2234]13:36   [2235]13:46
   [2236]13:50   [2237]14:15   [2238]14:16   [2239]14:22   [2240]14:22
   [2241]15:9   [2242]15:13   [2243]15:13   [2244]15:23   [2245]16:10
   [2246]16:18   [2247]16:25   [2248]16:25   [2249]16:30   [2250]17
   [2251]17:25   [2252]17:25   [2253]17:26   [2254]17:27   [2255]17:28
   [2256]17:28   [2257]17:31   [2258]18:2   [2259]19   [2260]19
   [2261]19:13   [2262]19:15   [2263]19:18   [2264]19:33   [2265]19:33
   [2266]20:10   [2267]21:14   [2268]22:9   [2269]22:14   [2270]22:19
   [2271]24:3   [2272]24:14   [2273]24:25   [2274]25:23   [2275]26:6
   [2276]26:7   [2277]26:7   [2278]26:11   [2279]26:18   [2280]26:25
   [2281]27:22

   Romans

   [2282]1   [2283]1:2   [2284]1:4   [2285]1:9   [2286]1:10   [2287]1:12
   [2288]1:14   [2289]1:16   [2290]1:16   [2291]1:16   [2292]1:17
   [2293]1:17   [2294]1:17   [2295]1:18   [2296]1:19   [2297]1:20
   [2298]1:21   [2299]1:21-23   [2300]1:22   [2301]1:22   [2302]1:22
   [2303]1:23   [2304]1:23   [2305]1:24   [2306]1:25   [2307]1:26
   [2308]1:26   [2309]1:26   [2310]1:27   [2311]1:27   [2312]1:29
   [2313]1:29   [2314]1:32   [2315]1:32   [2316]1:32   [2317]2:1
   [2318]2:3   [2319]2:5   [2320]2:12   [2321]2:13   [2322]2:13
   [2323]2:14   [2324]2:15   [2325]2:16   [2326]2:20   [2327]2:20
   [2328]2:20   [2329]2:20   [2330]2:21   [2331]2:21   [2332]2:24
   [2333]3:4   [2334]3:7   [2335]3:13   [2336]3:13-15   [2337]3:14
   [2338]3:14   [2339]3:15   [2340]3:20   [2341]3:20   [2342]3:20
   [2343]3:20   [2344]3:22   [2345]3:24   [2346]3:25   [2347]3:26
   [2348]3:27   [2349]3:27   [2350]3:28   [2351]3:28   [2352]3:31
   [2353]4:1   [2354]4:1-4   [2355]4:2   [2356]4:2   [2357]4:2
   [2358]4:2   [2359]4:2   [2360]4:2   [2361]4:3   [2362]4:3   [2363]4:3
   [2364]4:6-8   [2365]4:10   [2366]4:12   [2367]4:20   [2368]4:20
   [2369]4:21   [2370]4:23-25   [2371]5:1   [2372]5:1   [2373]5:1
   [2374]5:3   [2375]5:3   [2376]5:3   [2377]5:3   [2378]5:3   [2379]5:3
   [2380]5:3   [2381]5:4   [2382]5:4   [2383]5:4   [2384]5:5   [2385]5:6
   [2386]5:7   [2387]5:16   [2388]5:19   [2389]5:20   [2390]6
   [2391]6:6   [2392]6:11   [2393]6:13   [2394]6:14   [2395]6:17
   [2396]6:20   [2397]6:21   [2398]6:22   [2399]6:22   [2400]6:23
   [2401]6:23   [2402]7   [2403]7   [2404]7   [2405]7   [2406]7
   [2407]7:8   [2408]7:9   [2409]7:9   [2410]7:9   [2411]7:9
   [2412]7:12   [2413]7:12   [2414]7:16   [2415]7:17   [2416]7:18
   [2417]7:18   [2418]7:19   [2419]7:23   [2420]7:23   [2421]7:24
   [2422]8:1   [2423]8:1   [2424]8:1   [2425]8:1   [2426]8:2   [2427]8:3
   [2428]8:5   [2429]8:5   [2430]8:7   [2431]8:7   [2432]8:7   [2433]8:7
   [2434]8:13   [2435]8:15   [2436]8:15   [2437]8:15   [2438]8:15
   [2439]8:16   [2440]8:17   [2441]8:17   [2442]8:18   [2443]8:18
   [2444]8:18   [2445]8:19-22   [2446]8:20   [2447]8:23   [2448]8:23
   [2449]8:23   [2450]8:23   [2451]8:26   [2452]8:27   [2453]8:27
   [2454]8:28   [2455]8:29   [2456]8:31   [2457]8:33   [2458]9:1
   [2459]9:1   [2460]9:2   [2461]9:3   [2462]9:3   [2463]9:18
   [2464]9:27   [2465]10:3   [2466]10:14   [2467]10:17   [2468]11:6
   [2469]11:14   [2470]12:1   [2471]12:1   [2472]12:2   [2473]12:2
   [2474]12:3   [2475]12:6   [2476]12:8   [2477]12:9   [2478]12:15
   [2479]12:18   [2480]12:18   [2481]12:19   [2482]12:19-21   [2483]13:1
   [2484]13:3   [2485]13:4   [2486]13:5   [2487]13:6   [2488]13:7
   [2489]13:8   [2490]13:9   [2491]13:9   [2492]13:10   [2493]13:11
   [2494]13:13   [2495]13:14   [2496]13:14   [2497]14   [2498]14:1-23
   [2499]14:3   [2500]14:4   [2501]14:4   [2502]14:4   [2503]14:4
   [2504]14:10   [2505]14:10   [2506]14:11   [2507]14:17   [2508]14:18
   [2509]14:22   [2510]14:23   [2511]14:23   [2512]15:4   [2513]15:24
   [2514]15:30   [2515]16   [2516]16   [2517]16:19   [2518]16:19
   [2519]16:20

   1 Corinthians

   [2520]1   [2521]1:2   [2522]1:12   [2523]1:21   [2524]1:25
   [2525]1:28   [2526]1:30   [2527]1:30   [2528]1:30   [2529]2:3
   [2530]2:4   [2531]2:6   [2532]2:8   [2533]2:9   [2534]2:11
   [2535]2:12   [2536]2:14   [2537]2:15   [2538]2:15   [2539]3:3
   [2540]3:3   [2541]3:5   [2542]3:6   [2543]3:11   [2544]3:13
   [2545]3:13   [2546]3:13   [2547]3:18   [2548]3:18   [2549]3:21
   [2550]3:22   [2551]4:3   [2552]4:4   [2553]4:4   [2554]4:4
   [2555]4:7   [2556]4:7   [2557]4:7   [2558]4:11   [2559]4:13
   [2560]4:13   [2561]4:15   [2562]4:15   [2563]4:19   [2564]5:6
   [2565]6:2   [2566]6:2   [2567]6:2   [2568]6:3   [2569]6:3   [2570]6:6
   [2571]6:9   [2572]6:11   [2573]6:15   [2574]7:22   [2575]7:22
   [2576]7:30   [2577]8:1   [2578]8:2   [2579]8:2   [2580]8:5
   [2581]8:6   [2582]9:19-21   [2583]9:21   [2584]9:21   [2585]9:24
   [2586]9:25   [2587]9:26   [2588]10:1   [2589]10:12   [2590]10:13
   [2591]10:14   [2592]10:19-33   [2593]10:22   [2594]10:22
   [2595]10:22   [2596]10:24   [2597]11:2   [2598]11:22   [2599]11:23
   [2600]11:28   [2601]11:30   [2602]11:31   [2603]11:32   [2604]11:32
   [2605]12:3   [2606]12:8   [2607]12:20   [2608]12:21   [2609]12:22
   [2610]12:23   [2611]12:24   [2612]13:2   [2613]13:3   [2614]13:5
   [2615]13:6   [2616]13:7   [2617]13:7   [2618]13:9   [2619]13:10
   [2620]13:12   [2621]14:2   [2622]14:14   [2623]14:15   [2624]14:16
   [2625]14:20   [2626]14:21   [2627]14:27   [2628]14:30   [2629]14:31
   [2630]14:31   [2631]14:33   [2632]14:33   [2633]14:34   [2634]14:34
   [2635]14:34   [2636]14:40   [2637]15:10   [2638]15:14   [2639]15:19
   [2640]15:19   [2641]15:19   [2642]15:19   [2643]15:33   [2644]15:55
   [2645]15:57   [2646]16:7   [2647]16:20

   2 Corinthians

   [2648]1:3   [2649]1:5   [2650]1:5   [2651]1:10   [2652]1:10
   [2653]1:12   [2654]1:18   [2655]1:20   [2656]1:22   [2657]1:23
   [2658]1:24   [2659]2:6   [2660]2:11   [2661]3:1   [2662]3:2
   [2663]3:18   [2664]3:18   [2665]4:1   [2666]4:4   [2667]4:4
   [2668]4:15-17   [2669]4:16-18   [2670]4:18   [2671]4:18   [2672]5:3
   [2673]5:6   [2674]5:11   [2675]5:14   [2676]5:14   [2677]5:15
   [2678]5:15   [2679]5:16   [2680]5:16   [2681]5:17   [2682]5:17
   [2683]5:21   [2684]6:1   [2685]6:1   [2686]6:6   [2687]6:7
   [2688]6:10   [2689]6:10   [2690]7:1   [2691]7:1   [2692]7:1
   [2693]7:1   [2694]7:1   [2695]7:4   [2696]7:6   [2697]7:10
   [2698]8:2   [2699]8:7   [2700]8:13   [2701]8:23   [2702]8:23
   [2703]9:6   [2704]9:11   [2705]10:5   [2706]10:6   [2707]10:16
   [2708]10:16   [2709]11:14   [2710]11:15   [2711]11:24-28   [2712]12:7
   [2713]12:7   [2714]12:7   [2715]12:7   [2716]12:7   [2717]12:7-9
   [2718]12:9   [2719]12:9   [2720]12:9   [2721]12:9   [2722]12:10
   [2723]12:10   [2724]12:10   [2725]12:20   [2726]13:5

   Galatians

   [2727]1:6   [2728]1:6   [2729]1:6-8   [2730]1:10   [2731]1:10
   [2732]1:18   [2733]1:19   [2734]1:19   [2735]1:19   [2736]2:5
   [2737]2:9   [2738]2:9   [2739]2:9   [2740]2:14   [2741]2:16
   [2742]2:19   [2743]2:19   [2744]2:19   [2745]2:19   [2746]2:20
   [2747]2:20   [2748]2:20   [2749]2:20   [2750]2:20   [2751]3:1
   [2752]3:3   [2753]3:10   [2754]3:11   [2755]3:13   [2756]3:13
   [2757]3:28   [2758]3:28   [2759]4:5   [2760]4:5   [2761]4:6
   [2762]4:6   [2763]4:16   [2764]4:31   [2765]5:4   [2766]5:6
   [2767]5:6   [2768]5:7   [2769]5:14   [2770]5:14   [2771]5:15
   [2772]5:15   [2773]5:17   [2774]5:17   [2775]5:17   [2776]5:17
   [2777]5:17   [2778]5:19   [2779]5:19   [2780]5:20   [2781]5:22
   [2782]5:24   [2783]5:26   [2784]6:1   [2785]6:1   [2786]6:1
   [2787]6:1   [2788]6:3   [2789]6:7   [2790]6:7   [2791]6:8   [2792]6:8
   [2793]6:9   [2794]6:10   [2795]6:14   [2796]6:14   [2797]6:14
   [2798]6:16

   Ephesians

   [2799]1:3   [2800]1:3   [2801]1:3   [2802]1:4   [2803]1:6
   [2804]1:11   [2805]1:12   [2806]1:13   [2807]2:2   [2808]2:2
   [2809]2:2   [2810]2:2   [2811]2:2   [2812]2:3   [2813]2:3   [2814]2:3
   [2815]2:3   [2816]2:7   [2817]2:8   [2818]2:10   [2819]2:10
   [2820]2:15-17   [2821]2:18   [2822]3:12   [2823]3:12   [2824]3:12
   [2825]3:12   [2826]3:12   [2827]3:12   [2828]3:15   [2829]3:20
   [2830]4   [2831]4   [2832]4:3   [2833]4:5   [2834]4:12   [2835]4:12
   [2836]4:13   [2837]4:14   [2838]4:18   [2839]4:18   [2840]4:19
   [2841]4:22   [2842]4:24   [2843]4:24   [2844]4:26   [2845]4:26
   [2846]4:26   [2847]4:26   [2848]4:26   [2849]4:27   [2850]4:27
   [2851]4:27   [2852]4:27   [2853]4:27   [2854]4:27   [2855]4:27
   [2856]4:29   [2857]4:29   [2858]4:30   [2859]4:30   [2860]4:31
   [2861]4:31   [2862]5:3   [2863]5:4   [2864]5:4   [2865]5:4
   [2866]5:4   [2867]5:4   [2868]5:4   [2869]5:4   [2870]5:5   [2871]5:6
   [2872]5:8   [2873]5:8   [2874]5:14   [2875]5:15   [2876]5:16
   [2877]5:18   [2878]5:19   [2879]5:19   [2880]5:20   [2881]5:22
   [2882]5:28   [2883]6:1   [2884]6:7   [2885]6:10   [2886]6:11
   [2887]6:12   [2888]6:13   [2889]6:13   [2890]6:13-16   [2891]6:14
   [2892]6:16   [2893]6:16   [2894]6:16   [2895]6:18   [2896]6:19
   [2897]6:20

   Philippians

   [2898]1:1   [2899]1:8   [2900]1:11   [2901]1:11   [2902]1:12
   [2903]1:13   [2904]1:15   [2905]1:23   [2906]1:29   [2907]2:3
   [2908]2:5-9   [2909]2:10   [2910]2:12   [2911]2:12   [2912]2:12
   [2913]2:13   [2914]2:13   [2915]2:13   [2916]2:13   [2917]2:13
   [2918]2:15   [2919]2:15   [2920]2:19   [2921]2:21   [2922]2:26
   [2923]2:27   [2924]2:27   [2925]3   [2926]3:5   [2927]3:8   [2928]3:8
   [2929]3:8   [2930]3:9   [2931]3:9   [2932]3:9   [2933]3:9   [2934]3:9
   [2935]3:9   [2936]3:11   [2937]3:11   [2938]3:15   [2939]3:17
   [2940]3:19   [2941]3:19   [2942]3:19   [2943]3:19   [2944]3:19
   [2945]3:20   [2946]4:5   [2947]4:5   [2948]4:5   [2949]4:10
   [2950]4:11   [2951]4:12   [2952]4:13   [2953]4:13   [2954]4:14

   Colossians

   [2955]1:5   [2956]1:6   [2957]1:6   [2958]1:12   [2959]1:21
   [2960]1:21   [2961]2:1   [2962]2:2   [2963]2:2   [2964]2:3
   [2965]2:4   [2966]2:18   [2967]2:19   [2968]2:21   [2969]3:2
   [2970]3:8   [2971]3:8   [2972]3:10   [2973]3:10   [2974]3:12
   [2975]3:12   [2976]3:12   [2977]3:16   [2978]3:16   [2979]3:16
   [2980]3:23   [2981]3:24   [2982]4:6

   1 Thessalonians

   [2983]1:1   [2984]1:3   [2985]1:5   [2986]1:6   [2987]2:11
   [2988]2:12   [2989]2:15   [2990]2:15   [2991]2:15   [2992]2:16
   [2993]2:16   [2994]3:13   [2995]4:3   [2996]4:3   [2997]4:4
   [2998]4:5   [2999]4:7   [3000]4:13   [3001]5:3   [3002]5:18
   [3003]5:18   [3004]5:21   [3005]5:22   [3006]5:22   [3007]5:23
   [3008]5:26   [3009]5:27

   2 Thessalonians

   [3010]1:1   [3011]1:6-8   [3012]1:10   [3013]2:2   [3014]2:4
   [3015]2:5   [3016]2:7   [3017]2:9   [3018]2:10   [3019]2:12
   [3020]3:2   [3021]3:2   [3022]3:16   [3023]3:16

   1 Timothy

   [3024]1:3   [3025]1:5   [3026]1:13   [3027]1:13   [3028]1:15
   [3029]1:15   [3030]1:15   [3031]1:15   [3032]1:17   [3033]1:20
   [3034]2:1   [3035]2:2   [3036]2:8   [3037]2:8   [3038]3:3   [3039]3:6
   [3040]3:6   [3041]3:9   [3042]3:9   [3043]3:15   [3044]3:16
   [3045]3:16   [3046]4:3   [3047]5:1   [3048]5:2   [3049]5:6
   [3050]5:8   [3051]5:8   [3052]5:11   [3053]5:13   [3054]5:19
   [3055]5:20   [3056]5:25   [3057]6:1   [3058]6:3   [3059]6:6
   [3060]6:8   [3061]6:9   [3062]6:9   [3063]6:9   [3064]6:10
   [3065]6:16   [3066]6:17   [3067]6:17   [3068]6:17   [3069]6:17
   [3070]6:17   [3071]6:17

   2 Timothy

   [3072]1:5   [3073]1:6   [3074]1:7   [3075]1:7   [3076]2:5   [3077]2:5
   [3078]2:15   [3079]2:18   [3080]2:18   [3081]2:19   [3082]2:21
   [3083]2:25   [3084]2:25   [3085]2:26   [3086]2:26   [3087]3:2
   [3088]3:2   [3089]3:2   [3090]3:4   [3091]3:5   [3092]3:5   [3093]3:7
   [3094]3:8   [3095]3:10   [3096]3:14   [3097]3:17   [3098]4:1
   [3099]4:2   [3100]4:8   [3101]4:8   [3102]4:8   [3103]4:8   [3104]4:8
   [3105]4:8   [3106]4:14   [3107]4:20

   Titus

   [3108]1:2   [3109]1:11   [3110]1:16   [3111]2:5   [3112]2:10
   [3113]2:10   [3114]2:12   [3115]2:12   [3116]2:14   [3117]3:2
   [3118]3:3   [3119]3:3   [3120]3:3   [3121]3:3   [3122]3:3   [3123]3:3
   [3124]3:5   [3125]3:6   [3126]3:10

   Philemon

   [3127]1:1

   Hebrews

   [3128]1:2   [3129]1:3   [3130]1:3   [3131]1:14   [3132]1:14
   [3133]2:3   [3134]2:15   [3135]2:15   [3136]2:18   [3137]3:12
   [3138]3:12   [3139]3:12   [3140]3:13   [3141]4:2   [3142]4:12
   [3143]4:12   [3144]4:12   [3145]4:15   [3146]4:16   [3147]5:5
   [3148]5:7   [3149]6:1   [3150]6:1   [3151]6:3   [3152]6:4   [3153]6:4
   [3154]6:4-6   [3155]6:6   [3156]6:9   [3157]6:9   [3158]6:10
   [3159]6:12   [3160]6:12   [3161]6:17   [3162]6:18   [3163]7:19
   [3164]9:9   [3165]9:9   [3166]9:14   [3167]9:14   [3168]9:14
   [3169]9:14   [3170]9:22   [3171]10:19   [3172]10:19   [3173]10:20
   [3174]10:20   [3175]10:22   [3176]10:24   [3177]10:25   [3178]10:32
   [3179]10:34   [3180]10:34   [3181]10:34   [3182]10:34   [3183]10:37
   [3184]11   [3185]11   [3186]11   [3187]11:1   [3188]11:1   [3189]11:2
   [3190]11:4   [3191]11:4   [3192]11:4-6   [3193]11:6   [3194]11:17
   [3195]11:17   [3196]11:19   [3197]11:25   [3198]11:26   [3199]11:26
   [3200]11:26   [3201]11:31   [3202]11:31   [3203]11:35   [3204]11:37
   [3205]12:1   [3206]12:2   [3207]12:4   [3208]12:5   [3209]12:5
   [3210]12:5   [3211]12:7   [3212]12:9   [3213]12:11   [3214]12:11
   [3215]12:11   [3216]12:11   [3217]12:11   [3218]12:11   [3219]12:11
   [3220]12:11   [3221]12:14   [3222]12:14   [3223]12:14   [3224]12:15
   [3225]12:15   [3226]12:15   [3227]12:16   [3228]12:21   [3229]12:22
   [3230]12:23   [3231]12:23   [3232]12:25   [3233]12:25   [3234]12:26
   [3235]13:3   [3236]13:22

   James

   [3237]1:5   [3238]1:6   [3239]1:8   [3240]1:9   [3241]1:9
   [3242]1:11   [3243]1:12   [3244]1:12   [3245]1:12   [3246]1:14
   [3247]1:17   [3248]1:19   [3249]1:21   [3250]1:21   [3251]1:23
   [3252]1:25   [3253]1:25   [3254]1:26   [3255]1:27   [3256]1:27
   [3257]1:27   [3258]1:27   [3259]1:27   [3260]2:1   [3261]2:1
   [3262]2:1-7   [3263]2:1-14   [3264]2:3   [3265]2:5   [3266]2:5
   [3267]2:5   [3268]2:8   [3269]2:9   [3270]2:10   [3271]2:10
   [3272]2:12   [3273]2:14   [3274]2:15   [3275]2:15-26   [3276]2:16
   [3277]2:17   [3278]2:17   [3279]2:17   [3280]2:17   [3281]2:19
   [3282]2:19   [3283]2:20   [3284]2:20   [3285]2:24   [3286]2:24
   [3287]2:26   [3288]3:1   [3289]3:1-18   [3290]3:2   [3291]3:3
   [3292]3:6   [3293]3:6   [3294]3:7   [3295]3:8   [3296]3:11
   [3297]3:13   [3298]3:17   [3299]4:2   [3300]4:3   [3301]4:3
   [3302]4:4   [3303]4:4   [3304]4:5   [3305]4:6   [3306]4:8   [3307]4:8
   [3308]4:9   [3309]4:11   [3310]4:11   [3311]4:11   [3312]4:13
   [3313]5:1   [3314]5:1-5   [3315]5:3   [3316]5:3   [3317]5:6
   [3318]5:6-7   [3319]5:7   [3320]5:11   [3321]5:15   [3322]5:16
   [3323]5:16   [3324]5:19   [3325]5:20

   1 Peter

   [3326]1:1   [3327]1:3   [3328]1:3   [3329]1:3   [3330]1:3   [3331]1:6
   [3332]1:7   [3333]1:7   [3334]1:7   [3335]1:7   [3336]1:9   [3337]1:9
   [3338]1:10   [3339]1:11   [3340]1:12   [3341]1:12   [3342]1:15
   [3343]1:22   [3344]1:23   [3345]1:25   [3346]2:1   [3347]2:1
   [3348]2:2   [3349]2:3   [3350]2:4   [3351]2:7   [3352]2:9
   [3353]2:11   [3354]2:11   [3355]2:11   [3356]2:11   [3357]2:11
   [3358]2:11   [3359]2:11   [3360]2:12   [3361]2:12   [3362]2:12
   [3363]2:13   [3364]2:15   [3365]2:22   [3366]2:24   [3367]2:24
   [3368]3:4   [3369]3:4   [3370]3:6   [3371]3:6   [3372]3:14
   [3373]3:15   [3374]3:18   [3375]3:18   [3376]3:18   [3377]3:19
   [3378]3:21   [3379]3:21   [3380]3:21   [3381]4:3   [3382]4:3
   [3383]4:8   [3384]4:10   [3385]4:15   [3386]4:15   [3387]4:16
   [3388]4:16   [3389]5:2   [3390]5:3   [3391]5:4   [3392]5:5
   [3393]5:5-8   [3394]5:6   [3395]5:6   [3396]5:6   [3397]5:6
   [3398]5:6   [3399]5:8   [3400]5:8   [3401]5:9   [3402]5:9   [3403]5:9
   [3404]5:10   [3405]5:10   [3406]5:10

   2 Peter

   [3407]1:1   [3408]1:4   [3409]1:4   [3410]1:4   [3411]1:4   [3412]1:4
   [3413]1:5   [3414]1:5   [3415]1:5   [3416]1:6   [3417]1:8   [3418]1:8
   [3419]1:12   [3420]1:12   [3421]1:13   [3422]2   [3423]2:2
   [3424]2:3   [3425]2:3   [3426]2:6   [3427]2:7   [3428]2:9
   [3429]2:10   [3430]2:13   [3431]2:14   [3432]2:14   [3433]2:14
   [3434]2:14   [3435]2:18   [3436]2:18   [3437]2:18   [3438]2:18
   [3439]2:20   [3440]2:20   [3441]2:21   [3442]3:5   [3443]3:5
   [3444]3:5   [3445]3:8   [3446]3:9   [3447]3:12   [3448]3:17

   1 John

   [3449]1:4   [3450]1:5   [3451]1:5   [3452]1:6   [3453]1:6   [3454]1:7
   [3455]1:8   [3456]1:9   [3457]1:9   [3458]1:9   [3459]2:1   [3460]2:3
   [3461]2:4   [3462]2:7   [3463]2:9   [3464]2:15   [3465]2:15
   [3466]2:16   [3467]2:16   [3468]2:16   [3469]2:16   [3470]2:16
   [3471]2:16   [3472]2:16   [3473]2:17   [3474]2:18   [3475]2:28
   [3476]2:28   [3477]3:1   [3478]3:1   [3479]3:2   [3480]3:2
   [3481]3:4   [3482]3:8   [3483]3:14   [3484]3:14   [3485]3:15
   [3486]3:15   [3487]3:16   [3488]3:17   [3489]3:18   [3490]3:18
   [3491]3:18   [3492]3:19   [3493]3:20   [3494]3:20   [3495]3:21
   [3496]3:29   [3497]4:2   [3498]4:2   [3499]4:17   [3500]4:18
   [3501]4:19   [3502]4:19   [3503]5:1   [3504]5:2   [3505]5:3
   [3506]5:4   [3507]5:8   [3508]5:8   [3509]5:10   [3510]5:13
   [3511]5:14   [3512]5:14   [3513]5:14   [3514]5:16   [3515]5:16
   [3516]5:17

   2 John

   [3517]1:8

   3 John

   [3518]1:2   [3519]1:9   [3520]1:10   [3521]1:10   [3522]1:10
   [3523]1:10

   Jude

   [3524]1:3   [3525]1:4   [3526]1:6   [3527]1:6   [3528]1:8   [3529]1:8
   [3530]1:9   [3531]1:9   [3532]1:10   [3533]1:10   [3534]1:11
   [3535]1:11   [3536]1:12   [3537]1:12   [3538]1:15   [3539]1:16
   [3540]1:16   [3541]1:16   [3542]1:19   [3543]1:19   [3544]1:20
   [3545]1:22   [3546]1:23   [3547]1:23   [3548]1:24

   Revelation

   [3549]1:6   [3550]1:9   [3551]1:18   [3552]2:6   [3553]2:9
   [3554]2:9   [3555]2:9   [3556]2:10   [3557]2:16   [3558]2:17
   [3559]3:2   [3560]3:3   [3561]3:4   [3562]3:15   [3563]6
   [3564]6:1-17   [3565]7:5-8   [3566]8:3   [3567]8:4   [3568]9:6
   [3569]9:10   [3570]11:10   [3571]11:10   [3572]11:13   [3573]12:4
   [3574]12:4   [3575]12:4   [3576]12:10   [3577]12:12   [3578]13:10
   [3579]14:3   [3580]14:4   [3581]14:8   [3582]14:10   [3583]15:3
   [3584]16:15   [3585]16:21   [3586]19:8   [3587]19:9   [3588]20:6
   [3589]20:7   [3590]20:11   [3591]20:12   [3592]20:12   [3593]20:12
   [3594]20:12   [3595]21:12   [3596]21:27   [3597]21:27   [3598]22
   [3599]22   [3600]22   [3601]22:6   [3602]22:18

   1 Maccabees

   [3603]2:52   [3604]2:52

   Sirach

   [3605]11:19
     __________________________________________________________________

Index of Scripture Commentary

   James

   [3606]1:1   [3607]1:2   [3608]1:3   [3609]1:4   [3610]1:5   [3611]1:6
   [3612]1:7   [3613]1:8   [3614]1:9   [3615]1:10   [3616]1:11
   [3617]1:12   [3618]1:13   [3619]1:14   [3620]1:15   [3621]1:16
   [3622]1:17   [3623]1:18   [3624]1:19   [3625]1:20   [3626]1:21
   [3627]1:22   [3628]1:23-24   [3629]1:25   [3630]1:26   [3631]1:27
   [3632]2:1   [3633]2:2-4   [3634]2:5   [3635]2:6   [3636]2:7
   [3637]2:8   [3638]2:9   [3639]2:10   [3640]2:11   [3641]2:12
   [3642]2:13   [3643]2:14   [3644]2:15-16   [3645]2:17   [3646]2:18
   [3647]2:19   [3648]2:20   [3649]2:21   [3650]2:22   [3651]2:23
   [3652]2:24   [3653]2:25   [3654]2:26   [3655]3:1   [3656]3:2
   [3657]3:3-4   [3658]3:5   [3659]3:6   [3660]3:7-8   [3661]3:9
   [3662]3:10   [3663]3:11-12   [3664]3:13   [3665]3:14   [3666]3:15
   [3667]3:16   [3668]3:17   [3669]3:18   [3670]4:1   [3671]4:2
   [3672]4:3   [3673]4:4   [3674]4:5   [3675]4:6   [3676]4:7   [3677]4:8
   [3678]4:9   [3679]4:10   [3680]4:11   [3681]4:12   [3682]4:13
   [3683]4:14   [3684]4:15   [3685]4:16   [3686]4:17   [3687]5:1
   [3688]5:2-3   [3689]5:4   [3690]5:5   [3691]5:6   [3692]5:7
   [3693]5:8   [3694]5:9   [3695]5:10   [3696]5:11   [3697]5:12
   [3698]5:13   [3699]5:14   [3700]5:15   [3701]5:16   [3702]5:17
   [3703]5:18   [3704]5:19-20
     __________________________________________________________________

Index of Greek Words and Phrases

     * dokimos: [3705]1
     * euthumein: [3706]1
     * pneuma: [3707]1
     * akatastatos: [3708]1
     * akroates tes epilesmones: [3709]1
     * aner: [3710]1
     * antitattetai: [3711]1 [3712]2
     * apothemenoi: [3713]1 [3714]2
     * asthenei ti`s en humin: [3715]1
     * astheneis: [3716]1
     * haplos: [3717]1 [3718]2
     * anthrope kene: [3719]1
     * Abraa`m en peirasmo? heurethe pi'stos, kai elogisthe auto? eis
       dikaiosunen: [3720]1
     * Agatho`n o'nta diaphero'ntos kai` plou'sion einai diaphero'ntos
       adu'naton: [3721]1
     * Ado'kimos ane`r apei'rastos para` to theo: [3722]1
     * Aei gera'sko polla` didasko'menos: [3723]1
     * Ana'basis tou nou pro`s theo`n: [3724]1
     * Apo` tes peni'as la'mproteros ege'neto: [3725]1
     * Aso'tous apokalousi dustucheis, philoti'mous kai` philodo'xous
       epainousin os la'mprous: [3726]1
     * Alla` pos chre` le'gein: [3727]1
     * Anthropos en phu'sei zoon poli'tikon: [3728]1 [3729]2
     * Hagne: [3730]1
     * Hapantes e'smen eis to` nouthetein so'phoi, o'tan d' autoi` poiomen
       moroi` ou gigno'skomen: [3731]1
     * ego kurios, ouk elloiomai: [3732]1
     * enkombosasthe: [3733]1
     * ek ponerou: [3734]1
     * en haploteti: [3735]1
     * en medeni leipomenoi: [3736]1
     * en pase anastrophe: [3737]1
     * en poriais: [3738]1
     * en poreiais: [3739]1
     * en prosopolempsiais: [3740]1
     * en tais poreiais: [3741]1
     * en tois dialogi'smois: [3742]1
     * exelkomenos: [3743]1
     * exomologeisthe allelois: [3744]1
     * exousian: [3745]1
     * ep' auton: [3746]1
     * epichoregesate: [3747]1
     * estheti rhupara: [3748]1
     * espatalesate: [3749]1
     * eoiken kludoni: [3750]1
     * ergon nomou: [3751]1
     * ergon teleion: [3752]1
     * helkousi: [3753]1
     * Empori'an mallon e' cha'rin poiousin: [3754]1
     * En matai'o: [3755]1
     * Epiblepein;: [3756]1
     * Epithumeite: [3757]1
     * Entha tais pro'tais ton eliakon akti'non epibolais o a'rguros
       katauga'stheis thaumasi'os epe'stilbe, marmai'ron ti` phobero`n
       kai` tois eis auto`n ateni'zousi phrikodes: [3758]1
     * Ergon teleion: [3759]1
     * he de spatalosa zosa tethneke: [3760]1
     * helios sun to kausoni: [3761]1
     * hina me eis upo'krisin pesete: [3762]1
     * hina me krithete: [3763]1
     * Iako'bou tou aposto'lou epistole` katholike`: [3764]1
     * Hina: [3765]1
     * oligos apophugo'ntas: [3766]1
     * ho de parakupsas: [3767]1
     * ho peirazon: [3768]1
     * hos hupomenei: [3769]1
     * hotan peripesete: [3770]1
     * hoti katexiothesan atimasthenai: [3771]1
     * Oxu'cholos: [3772]1
     * Orgiloi`, pikroi`, cha'lepoi: [3773]1
     * Oude`n ou'tos i'schuron pro`s eire'nen os peri` tou theou
       sumphoni'a: [3774]1
     * Ho peira'zon: [3775]1
     * Houde`n ke'rdos ugious pi'steos, tes politei'as diephtharme'nes:
       [3776]1
     * hupo krisin pesete: [3777]1
     * huperperisseuomai te chara: [3778]1
     * hupotagete: [3779]1
     * hupodeigma: [3780]1
     * hupostasis ton elpizomenon: [3781]1
     * Humne'santes: [3782]1
     * Humnous kai` proseucha`s to Theo anape'mpomen: [3783]1
     * Os: [3784]1
     * 'Me'sos ap' amphoteron kakos pa'schei: [3785]1
     * Boulethe: [3786]1
     * Deinon e'pos phu'gen e'rkos odo'nton: [3787]1
     * Dia` ti` peda'lion mi'kron ep' escha'tou ploi'ou tosau'ten du'namin
       e'chei: [3788]1
     * Drimu`s o chei'mon, alla` gluku`s o para'deisos; algeine` e`
       me'nis, edeia e apo'lausis. mikro`n anamei'nomen kai` o ko'lpos
       emas tha'lpsei tou patria'rchou: [3789]1
     * Eis eike: [3790]1
     * E tou eiko'nos ti`me epi` to` proto'tupon anabai'nei: [3791]1
     * Kai` ta kata` Iako'bon, hou e pro'te ton epistolon ton
       onomazome'non katholikon einai le'getai, iste'on os notheu'etai
       me`n; ou polloi goun ton pa'lai autes emnemo'neusan, os oude` tes
       legome'nes Iouda, mi'as kai` autes ou'ses ton legome'non
       katholikon; o'mos d' i'smen kai` tau'tas meta` ton loi'pon en
       plei'stais ekklesi'ais: [3792]1
     * Krei'tton eu'pathous omonoi'as e upe`r eu'sebei'as dia'stasis:
       [3793]1
     * Koluo'nton gamein kai` ape'chesthai ton broma'ton: [3794]1
     * Me` kataphphonein tes eliki'as tou episko'pou, ou proi` te`n
       phainome'nen aphorontas neo'teta alla` proi` te`n en Theo
       phro'nesin: [3795]1
     * Me` lalein ta` ma'taia, eide'nai kairon kai` me'tra kai` lo'gon
       anankaion kai` eWpi'kisin eu'stochon, me` lalein arru'thmos, me`
       chalazein tou`s entuncha'nontas te sphodro'teti: [3796]1
     * Mechanikon: [3797]1
     * Ou kata` tou`s nun so'phous kataklino'menos oude` technikos kai`
       mesos tou kath' emas li'gou pooista'menos: [3798]1
     * Ou tapeinophrosu'ne mo'non all' eugnomosu'ne: [3799]1
     * Pasan: [3800]1
     * PROLEGOMENA: [3801]1
     * Pate'sate me` to` a'las to` anai'stheton: [3802]1
     * Pou oun he kauchesis: [3803]1
     * Polu'splanchnos: [3804]1
     * Praei'a me`n psu'che ta`s kath' eautou diabola`s upophe'ron:
       [3805]1
     * Proai'resis ouk e'stin aduna'ton: [3806]1
     * Propa'theiai: [3807]1
     * Puthagorikoi` ge'nei mede`n prose'kontes, alla` koinou lo'gou
       mete'chontes, ei'pote proachtheien eis loidori'an up' orges, pri`n
       to`n elion dunai ta`s dexia`s emba'llontes alle'lois kai`
       aspasa'menoi dielu'onto: [3808]1
     * Te chariti este' sesosmenoi dia tes pisteos: [3809]1
     * Ta` ton philon pa'na koina`: [3810]1
     * Ta` phre'ata enantloume'na belti'o e'sti: [3811]1
     * Temno'menon tha'llei kai` to sidero anta'goni'zetai: [3812]1
     * Tetra'gonos ane`r: [3813]1
     * To` me` du'naton a'llos e'chein, all' o?ntos os emeis le'gomen:
       [3814]1
     * To` sta'dion Perikles eit' e'dramen, eit8' eka'theto, Oudeis oiden
       o'los; daimo'nios bradu'tes: [3815]1
     * Tois Threnois sungi'gnomai: [3816]1
     * Tou`s phoneis tes metanoi'as: [3817]1
     * Tri'a e'stin en hois diaphe'ron e'stin o Theo's, aidi'oteti zo'es,
       periousi'a duna'meos, kai` me` dialei'pein eupoiein tou`s
       anthro'pous: [3818]1
     * Tri'a estin, en hois diaphe'ron estin o Theo`s, en idio'teti zoes,
       periousi'a duno'meos, kai` to me` dialei'pein eupoiein tou`
       anthro'pous: [3819]1
     * Phi'lon kaloumen omoi'on omoi'o kat' arete`n: [3820]1
     * Chairein: [3821]1
     * a'ge: [3822]1
     * a'ge nun: [3823]1
     * a'ge oun: [3824]1
     * a'delphos ho ta'peinos: [3825]1
     * a'ndras ke'nous: [3826]1
     * a'ndri paraku'psanti: [3827]1
     * a'nthropos psu'chikos: [3828]1
     * a'nomoi: [3829]1
     * a'nomos: [3830]1
     * a'rton epiou'sion: [3831]1
     * a'phthonos: [3832]1
     * agathe` e'ris: [3833]1
     * adia'kritos: [3834]1
     * akribodi'kaioi: [3835]1
     * alazonei'ais: [3836]1
     * alla` kai` ekei` o'ntes e'pheugon: [3837]1
     * ana` me'ros: [3838]1
     * anazopurein: [3839]1
     * anaidei'an: [3840]1
     * anamne'sei: [3841]1
     * anapnoe`: [3842]1
     * andri`: [3843]1
     * ane`r: [3844]1
     * ania'tous: [3845]1
     * antilogi'as: [3846]1
     * antita'ttetai tois uperepha'nois: [3847]1
     * ap' amphote'ron kako`n pa'schei: [3848]1
     * apei'rastos kakon: [3849]1
     * apo ton hedonon: [3850]1
     * apo` lupes kai` athumi'as: [3851]1
     * asthe'neia: [3852]1
     * asketai`: [3853]1
     * askete`s: [3854]1
     * ato'pous: [3855]1
     * aplos: [3856]1
     * auto hamartia estin: [3857]1
     * aischune'stho: [3858]1
     * aitiologikos: [3859]1
     * ai'resi: [3860]1
     * aire'seis apolei'as: [3861]1
     * auta'rkes: [3862]1
     * blepeis: [3863]1
     * bou'le: [3864]1
     * bou'lesis: [3865]1
     * bouletheis: [3866]1 [3867]2
     * bradu` ga`r eis upo'noian kakou, to` pro`s kaki'an duski'neton:
       [3868]1
     * ge'nos: [3869]1
     * gigno'skete: [3870]1
     * gignoske'to: [3871]1
     * ginosketo: [3872]1
     * gunaika pandokeu'trian: [3873]1
     * dora a'dora: [3874]1
     * deesis energoumene: [3875]1 [3876]2
     * dipsuchoi: [3877]1
     * dipsuchos aner: [3878]1
     * dakru'on: [3879]1
     * de'esis energoume'ne: [3880]1
     * deixon te`n pi'stin sou: [3881]1
     * deleazo'menos: [3882]1
     * deleazomenos: [3883]1
     * di'dosin e'dion e` lamba'nousin e'teroi: [3884]1
     * di'ple mani'a: [3885]1
     * di'psuchoi: [3886]1
     * di' hou ta` pa'nta kai` emeis di' autou: [3887]1
     * dia` daimoni'on tasa omili'a kai` dia'lektos metaxu` theon kai`
       anthro'pon: [3888]1
     * dia'lusis: [3889]1
     * diakrithete: [3890]1 [3891]2
     * diakrino'menoi: [3892]1
     * diati'themi: [3893]1
     * dikaiomata: [3894]1
     * dio'kein te`n eire'nen: [3895]1
     * doulos: [3896]1 [3897]2 [3898]3
     * dokimion: [3899]1 [3900]2 [3901]3 [3902]4
     * dokei: [3903]1
     * dokima'zein: [3904]1
     * dokimazeto heauton: [3905]1
     * dokime`: [3906]1
     * dokime`n: [3907]1
     * du'namis epithumetike`: [3908]1
     * dokimoi: [3909]1
     * dokimos genomenos: [3910]1
     * dosis agathe: [3911]1
     * dorema teleion: [3912]1
     * e'go soi` tou'ton aiti'a: [3913]1
     * e'nnomoi: [3914]1
     * e'nnomos: [3915]1
     * e'noson te`n kardian mou: [3916]1
     * e'xechu'thesan: [3917]1
     * e'rga sa'rkos: [3918]1
     * e'rgon no'mou: [3919]1
     * e'rchetai: [3920]1
     * egerei: [3921]1
     * etharma'nthesan apo` koura`s a'mnon mou: [3922]1
     * ethesauri'sate: [3923]1
     * ek perissou: [3924]1 [3925]2
     * ek ponerou: [3926]1
     * ek ton e'rgon: [3927]1
     * ekbatikos: [3928]1
     * ekklesi'a: [3929]1
     * ekklesi'an: [3930]1
     * ele'nxei: [3931]1
     * emoi` to` zen Christo's: [3932]1
     * en dialogi'smois: [3933]1 [3934]2
     * en ektenei'a: [3935]1
     * en eme'ra sphages: [3936]1
     * en te parou'se alethei'a: [3937]1
     * en to hupsei autou: [3938]1
     * en umin me'nei: [3939]1
     * energein: [3940]1
     * energe`s: [3941]1
     * energountos: [3942]1
     * energou'menoi: [3943]1
     * energoume'ne: [3944]1
     * enthumi'an: [3945]1
     * exelko'menos: [3946]1
     * exousi'an: [3947]1
     * epi` to` pleiston: [3948]1
     * epi` to`n pate'ra kai` poiete`n olon anatre'chein: [3949]1
     * epiei'keia: [3950]1
     * epieike`s: [3951]1 [3952]2
     * epithumeite: [3953]1
     * epithumi'a: [3954]1
     * epithumi'ai therio'deis: [3955]1
     * epipothein pro`s phtho'non: [3956]1
     * ereunate: [3957]1
     * escha'ge o'ra: [3958]1
     * etruphe'sate: [3959]1
     * eupei'thes: [3960]1
     * eterodidaskalein: [3961]1
     * eterodidaskali'a: [3962]1
     * ei de tis humon leipetai: [3963]1
     * eis hon paredothete tupon didaches: [3964]1
     * eis sunagogen: [3965]1
     * ei no'mon teleite basi'likon: [3966]1
     * ei'per: [3967]1
     * ei'ta de: [3968]1
     * eire'ne pro`s Theo`n: [3969]1
     * eire'nikoi: [3970]1
     * eire'nikon ka'rpon: [3971]1
     * eire'nikon ka'rpon dikaiosu'nes: [3972]1
     * eireno'poioi: [3973]1
     * eis noun ado'kimon: [3974]1
     * eis peirasmo`n: [3975]1
     * eis ta` ge'ne: [3976]1
     * eis to` te'los: [3977]1
     * emrature'the mega'los Abraa`m kai` phi'los prosegoreu'the tou
       Theou: [3978]1
     * eudoki'a: [3979]1
     * euthumei ti`s: [3980]1
     * eume'neia pa'tros s' apoktei'nei, allois gi'gnetai soteri'a:
       [3981]1
     * eutrapeli'a: [3982]1
     * eucha'ristia: [3983]1 [3984]2
     * zelon pi'kron: [3985]1
     * zeloute: [3986]1 [3987]2
     * zoen kai pnoen kai ta panta: [3988]1
     * e'san proskarterountes: [3989]1
     * ege'rthe kai` dieko'nei: [3990]1
     * esthenese: [3991]1
     * e idia epithumias: [3992]1
     * e pi'stis: [3993]1
     * e po'rne: [3994]1
     * e phili'a tou ki'smou: [3995]1
     * edone` de'lear kakon: [3996]1
     * thauma'zein to` pro'sopon: [3997]1
     * thauma'zontes pro'sopa: [3998]1
     * thele'mata: [3999]1
     * the'rion dusmetachei'riston: [4000]1
     * threskei'a: [4001]1
     * i'dion ste'rigmon: [4002]1
     * i'dou: [4003]1
     * idiognomosu'ne: [4004]1
     * iste'on me`n os notheu'etai: [4005]1
     * ima'tia rhupara': [4006]1
     * ka'mnonta: [4007]1
     * ka'pnou ski'a: [4008]1
     * ka'rpon ti'mion: [4009]1
     * ka'rpos pneumatos: [4010]1
     * kath' eaute`n: [4011]1
     * kai`: [4012]1
     * kai` anamne'sei: [4013]1
     * kai` zeloute: [4014]1
     * kai` egeiren aute`n: [4015]1
     * kai` othk edi'kese me`: [4016]1
     * kai'ne kti'sis: [4017]1
     * kakon: [4018]1
     * kako`n akata'scheton: [4019]1
     * kakopa'theia: [4020]1
     * kalon: [4021]1
     * kalos: [4022]1 [4023]2 [4024]3
     * kanonike`: [4025]1
     * kat' allelon: [4026]1
     * kat' aiona: [4027]1
     * kata` The'on: [4028]1
     * kata` te`n eudokian: [4029]1
     * katadunasteuousi: [4030]1
     * katakauchatai: [4031]1
     * katarti'zete: [4032]1
     * katachrestikos: [4033]1
     * kate'rchesthai: [4034]1
     * kate'rcheta: [4035]1
     * kate'rchetai: [4036]1
     * katergazetai: [4037]1 [4038]2
     * katerga'zethai: [4039]1
     * kate'goros: [4040]1
     * kauchastho: [4041]1
     * kaucha'stho: [4042]1 [4043]2
     * kauchometha: [4044]1
     * kauson: [4045]1
     * kesen: [4046]1
     * kinou'metha: [4047]1
     * klausate ololuzontes: [4048]1
     * kludonisthesontai: [4049]1
     * koi'nas ennoi'as: [4050]1
     * koi'nous dialla'ktas: [4051]1
     * kra'tiste Dio'gnete: [4052]1
     * kra'tiste Theo'phile: [4053]1
     * kra'tiste Pheste: [4054]1
     * kra'tiste Phe'lix: [4055]1
     * krau'gen: [4056]1
     * kri'sis: [4057]1
     * kritai dialogismon poneron: [4058]1
     * ktema: [4059]1
     * ktisma'ton: [4060]1
     * ku'rios Sabao`Th: [4061]1
     * koluo'nton gamein kai` keleuo'nton ape'chesthai broma'ton: [4062]1
     * la'os periou'sios: [4063]1
     * lo'gon: [4064]1
     * lo'gos karpophorou'menos: [4065]1
     * lo'gos karpophoroumenos: [4066]1
     * logizesthe: [4067]1
     * logi'zomai: [4068]1
     * logi'smous: [4069]1
     * logike` la'treia: [4070]1
     * logon emphuton: [4071]1
     * me omnuete, a'delphoi, pro` pa'nton: [4072]1
     * me katalaleite allelon: [4073]1
     * me meteorizesthe: [4074]1
     * me planasthe: [4075]1
     * me stenazete kat' allelon: [4076]1
     * makari'zein: [4077]1
     * makari'sousi: [4078]1
     * makariousi me pasai ai geneai': [4079]1
     * makarios o upome'non: [4080]1
     * makrothume'sate: [4081]1
     * makrothumi'a: [4082]1
     * maranthe'setai: [4083]1
     * me'sos: [4084]1
     * me'sous moichali'dos: [4085]1
     * me'tochos ton eido'lon: [4086]1
     * meizon krima: [4087]1
     * megalauchei: [4088]1
     * megalunei: [4089]1
     * meta` parresi'as: [4090]1
     * meta` polles phantasi'as: [4091]1
     * meta` ton api'ston: [4092]1
     * me` paraite'sate: [4093]1
     * me` ptai'ein en eni`: [4094]1
     * meden diakrinomenos: [4095]1 [4096]2
     * medeis peirazomenos: [4097]1
     * mi'a kerai'a: [4098]1
     * mia'smata tou ko'smou: [4099]1
     * mo'noi poiountes te`n amarti'an: [4100]1
     * mo'rphosin episte'mes: [4101]1
     * moichali'dos: [4102]1
     * monachos: [4103]1
     * nai kai` touton estaurome'non: [4104]1
     * no'mos pi'steos: [4105]1
     * noe'mata: [4106]1
     * o'nos: [4107]1
     * o'rexis: [4108]1 [4109]2
     * oligopisti'a: [4110]1
     * oxu'choloi: [4111]1
     * o poion te`n amarti'an: [4112]1
     * o poion te`n dikaiosu'nen: [4113]1
     * o`i plousioi: [4114]1
     * o`ti ea'n theo`s ethe'le: [4115]1
     * o'rme: [4116]1
     * omoiopatheis: [4117]1
     * omoiopathe`s: [4118]1
     * ou diekrithe: [4119]1
     * ou dunasthe epituchein: [4120]1
     * oun: [4121]1
     * oikon: [4122]1
     * oikti'rmon: [4123]1
     * oi presbu'teroi: [4124]1
     * oi' boulo'menoi ploutein: [4125]1
     * ou: [4126]1
     * ou de'chetai: [4127]1
     * ou dokei: [4128]1
     * ou katerga'zetai: [4129]1
     * ou logi'zetai to` kako`n: [4130]1
     * ou cho'ran e'chei en umin: [4131]1
     * ou'de pro`s eauto`n philikos e'chei: [4132]1
     * ou'te ti` ton poneron auto`s parade'che: [4133]1
     * oude`n diekri'ne: [4134]1
     * oude`n eimi': [4135]1
     * oude`n kata'krima: [4136]1
     * pas o onoma'zon: [4137]1
     * pasan rhuparian: [4138]1
     * pasan kaki'an: [4139]1
     * pases apodoches axios: [4140]1
     * pa'the: [4141]1
     * pa'thos: [4142]1
     * pa'thos epithumias: [4143]1
     * pa'thos epithumi'as: [4144]1
     * pa'nta ta` thele'mata: [4145]1
     * pa'peinos: [4146]1
     * pa'san te`n ada'panon eula'beian ekdianume'nous: [4147]1
     * palingenesi'a: [4148]1
     * para tou? Kuriou: [4149]1
     * parallage: [4150]1
     * paralogi'ze: [4151]1
     * paralogizome'noi: [4152]1 [4153]2
     * paraxu'nein: [4154]1
     * parapto'mata: [4155]1
     * pe'teina ouranou: [4156]1
     * peira'zein: [4157]1
     * peirasmois: [4158]1
     * peri` eupoiias: [4159]1
     * peri` ton en ei'dei no'mon: [4160]1
     * perioke` tou la'ou en dikaiosu'ne: [4161]1
     * pleroma nomou: [4162]1
     * planethe apo tes aletheias: [4163]1
     * plei'ona thusi'an: [4164]1
     * plou'sios: [4165]1
     * plousi'os: [4166]1
     * pneuma, psu'che, soma: [4167]1
     * pneu'matos: [4168]1 [4169]2
     * pneuma'tikos: [4170]1
     * pneumatika`s eulogias: [4171]1
     * pneumati: [4172]1
     * pnoe`: [4173]1
     * poie'somen: [4174]1
     * poiete`s: [4175]1
     * poiountes pro'noian: [4176]1
     * poiountes prono'ian: [4177]1
     * poli'teuma: [4178]1
     * polloi`: [4179]1
     * polloi` dida'skaloi: [4180]1
     * polu`: [4181]1
     * polu'splanchnos: [4182]1
     * pro panton, a'delphoi: [4183]1
     * pros to paron: [4184]1
     * presbutrou's tes ekklesi'as: [4185]1
     * pro`s me`n to` paro`n: [4186]1
     * pro`s ta` anankaia: [4187]1
     * pro`s ta` ge'ne: [4188]1
     * pro`s phtho'non epipothei: [4189]1
     * prothesin: [4190]1
     * propetos omnu'ein peri` ton theon, alla` kata` ton
       epitunchano'nton: [4191]1
     * proseuche proseuxato: [4192]1
     * proskalesastho: [4193]1
     * polemoi kai machai: [4194]1 [4195]2
     * sa'pros lo'gos: [4196]1 [4197]2
     * ski'as o'nar: [4198]1
     * sko'lops en sa'rki: [4199]1
     * sku'bala: [4200]1
     * so'phos kai` episte'mon: [4201]1
     * sophoi` to aioni tou'to: [4202]1
     * stasia'zei auton psu'che: [4203]1
     * stenazete: [4204]1
     * sterixai: [4205]1
     * sterixate tas kardias humon: [4206]1
     * stoicheia: [4207]1
     * stratio'ten eusebe: [4208]1
     * su`n theo: [4209]1
     * su'nergoi Theou: [4210]1
     * sullabousa: [4211]1
     * sunagoge: [4212]1
     * sunei'desis: [4213]1
     * sunte'resis: [4214]1
     * so'sei: [4215]1
     * ta echomena tes soterias: [4216]1 [4217]2
     * to epiklethen eph' humas: [4218]1
     * to gnoston: [4219]1
     * to prosopon tes geneseos: [4220]1
     * te? philia autes peripheromenos po'llostos ese: [4221]1
     * te progno'sei: [4222]1
     * te prognosei: [4223]1
     * te prothesi tes kardias: [4224]1
     * ton kakon: [4225]1
     * ton loimon: [4226]1
     * to aioni touto: [4227]1
     * ti exoutheneis: [4228]1
     * ta'peinos: [4229]1 [4230]2 [4231]3 [4232]4
     * tais en te diaspora: [4233]1
     * tais hedonais: [4234]1
     * tais pro`s alle'lous philoneiki'ais anaphle'gonto: [4235]1
     * talaiporesate: [4236]1
     * talaiporiais tais upe`rchomenais: [4237]1
     * tapeinou'stho: [4238]1
     * te'leios: [4239]1
     * teichos tou la'ou: [4240]1
     * teleite: [4241]1
     * telei'ous: [4242]1
     * te`n perisseian kakias: [4243]1
     * te`n poli'an ma'tin phe'rpmtes: [4244]1
     * te`n tapei'nosin: [4245]1
     * ti` ophe'los toutois tes loi'pes aretes: [4246]1
     * time`: [4247]1
     * tis me'gas: [4248]1
     * tmba'llousa: [4249]1
     * to` gnoston tou theou: [4250]1
     * to` enantiophane`s: [4251]1
     * to` energein: [4252]1
     * to` zen: [4253]1
     * to` zetou'menon: [4254]1
     * to` thelein: [4255]1
     * to` pur par' emon, ede phlo`x tou pneu'matos: [4256]1
     * to` reton: [4257]1
     * to`n di'kaion: [4258]1 [4259]2
     * to`n tro'chon tes gene'seos: [4260]1
     * to'pon idio'tou: [4261]1
     * tous o'ntos apophugo'ntas: [4262]1
     * tois agapetois autou u'pnon: [4263]1
     * tois anthra'xi tois eremikois: [4264]1
     * tois gegumnasmenois: [4265]1 [4266]2
     * tois thre'nois sungi'gnomai: [4267]1
     * tous presbute'rous: [4268]1
     * tolmerota'tes tes phu'seos a'galma: [4269]1
     * tou`s upome'mpmtas: [4270]1
     * tropes aposkiasma: [4271]1
     * upe'ronka mataio'tetos: [4272]1
     * phos ek photos, eo`s ale'thinos ek theou alethi'nou: [4273]1
     * phota: [4274]1
     * phe'masi bussi'oois: [4275]1
     * phthoneite: [4276]1
     * phlogizome'ne: [4277]1
     * phlogisome'ne: [4278]1
     * pho'rtia dusba'stakta: [4279]1
     * phoneu'ete: [4280]1 [4281]2
     * phri`x: [4282]1
     * phri'ssousi: [4283]1
     * phronein: [4284]1
     * phota: [4285]1
     * charin anti` cha'ritos: [4286]1
     * chaire: [4287]1
     * chairein: [4288]1
     * chai'rein: [4289]1
     * charismata kata ten charin: [4290]1
     * chrema: [4291]1
     * chrusodaktulios: [4292]1
     * choris dialogi'smou: [4293]1
     * chori` emou: [4294]1
     * chori`s e'rgon: [4295]1
     * psa'lmois kai` u'mnois kai` o'dais pneumatikais: [4296]1
     * psalle'to: [4297]1 [4298]2
     * psu'che: [4299]1 [4300]2
     * psu'chikoi: [4301]1
     * psu'chikoi, pneuma me` e'chontes: [4302]1
     * psuches: [4303]1
     * psuchike`: [4304]1
     * o' tes eucholi'as tou sunalla'gmatos: [4305]1
     * o'nion soi` to` thelesai mo'non to` a'gathon: [4306]1
     * os ia'tros, ouch os dikaste`s parage'gonen: [4307]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * Crassa negligentia dolus est: [4308]1
     * Ætate seniores in quavis vicinia aut societate fidelium.: [4309]1
     * Oxu'cholos: [4310]1
     * Polu'splanchnos: [4311]1
     * A Jove principium.: [4312]1
     * A quatenus ad omne valet consequentia.: [4313]1 [4314]2
     * Ab Ecclesia Romana non alio discessimus animo, quam ut si correcta
       ad priorem ecclesiae formam redeat, nos quoque ad illam revertamur,
       et communionem cum illa in suis porro caetibus habeamus, quod ut
       tandem fiat, toto animo Dominum Jesum precamur; quid enim pio
       cuique optatius, quam ubi per baptismum renati sumus, ibi etiam in
       finem usque vivamus, modo in Domino; ego Hieronymus Zanchius
       septuagenarius cum tota familia testatum hoc volo toti ecclesiae
       Christi in omnem eternitatem.: [4315]1
     * Absque cruore Domini nemo appropinquat Deo.: [4316]1
     * Adverte coeleste consilium: non sapientes aliquos, non divites, non
       nobiles, sed piscatores et publicanos, quos dirigeret, elegit; ne
       traduxisse potentia, redemisse divitiis, nobilitatisque auctoritate
       traxisse aliquos videretur, et veritatis ratio, non disputationis
       gratia, praevaleret.: [4317]1
     * Affectavit quandoque diabolus veritatem defendendo concutere.:
       [4318]1
     * Altera poscit opem res, et conjurat amice.: [4319]1
     * Alterius sic: [4320]1
     * Amor meus est pondus meum, eo feror quocunque feror.: [4321]1
     * Anima nunquam melius agit, quam ex impetu insignis alicujus
       affectus: [4322]1
     * Anima quae fornicata est a Deo casta esse non potest: [4323]1
     * Apostatae sunt maximi osores sui ordinis.: [4324]1
     * Aspice, ut se mutuo diligunt Christiani!: [4325]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,
       quaeritur homo; ergo Deus quaeratur ut dometur homo.: [4326]1
     * Audies plerosque dicentes, a quinquagesimo in otiuin secedam,
       sexagesimus annus ab officiis me demittet; et quam tandem longioris
       vitae praedam accipis? Quis ista sicuti disponis ire patiatur?:
       [4327]1
     * Aut sumus, aut fuimus, aut possumus esse quod hic est.: [4328]1
     * Ave, sanctum balsamum: [4329]1
     * Ave, sanctum chrisma: [4330]1
     * Ave, sanctum oleum: [4331]1
     * Beatus vir, non mollis vel effoeminatus, sed vir: [4332]1
     * Bene orasse est bene studuisse.: [4333]1
     * Bona opera sunt spei quaedam seminaria, caritatis incentiva,
       occulta praedestinationis judicia, non fiduciae fundamenta, futurae
       felicitatis praesagia: [4334]1
     * Bone Christiane, haec nihil ad te: [4335]1
     * Boni esse desierunt simul ac docti evaserint.: [4336]1
     * Bonus animus nunquam erranti obsequium accommodat.: [4337]1
     * Bos mutus: [4338]1
     * Caedissem te nisi iratus essem.: [4339]1
     * Canticum novum et vetus homo male concordant.: [4340]1
     * Christianus rusticus: [4341]1
     * Cibus et potus sunt divitiae Christianorum.: [4342]1
     * Cicuta Socratem magnum fecit.: [4343]1
     * Coelestis ira quos premit miseros facit, humana nullos.: [4344]1
     * Communi sermone spreto, exoticum nescio quod idioma sibi fingunt,
       interea nihil spirituals asserunt.: [4345]1
     * Compertum est damnata ut haeretica in libris Lutheri, quae in
       Bernardi, Augustinique libris ut orthodoxa immo et pia leguntur.:
       [4346]1
     * Contentionis studium quoddam irritatum ab importunis ostentatoribus
       doctrinae fidei, longius hujus epistolae auctorem quasi extulisse
       videri possit, nam hoc in certaminibus semper fieri consuevit.:
       [4347]1
     * Contra eam charitatem facit, in qua pendent omnia.: [4348]1
     * Contumeliosum est in sanctum meritum Christi, asserere secundam
       justificationem, quae in nostris operibus consistit, majorem et
       auctiorem et digniorem esse apud Deum quam primam, quae solo merito
       Christi nititur, et quidem non primam sed secundam justificationem
       mereri vitam aeternam.: [4349]1
     * Cordis et oris orationem notat: [4350]1
     * Corporis gravia, et multa tormenta intelligit.: [4351]1
     * Crassa negligentia dolus est.: [4352]1
     * Cum manducas, nequaquam totus manduces, sed corpore tuo suam
       refectionem postulante, mens suam non negligat, memoria suavitatis
       domini vel scripurarum poscat meditationes.: [4353]1
     * Cur non et me quoque torque donas, et insignis hujus ordinis
       militem creas?: [4354]1
     * Cur nullificas?: [4355]1
     * Da quod jubes, et jube quod vis: [4356]1 [4357]2
     * Dantur bonis ne putentur mala, malis ne putentur bona.: [4358]1
     * Dantur bonis, ne putentur mala; malis, ne putentur bona.: [4359]1
     * De Job et Christo specialiter exemplificat, Job in Veteri
       Testamento, Christus in Novo, quorum uni reddita sunt temporalia,
       alteri aeterna. Sufferentiam Jobi audistis, quanta sustinuit a
       Diabolo, a praedonibus, ab uxore, ab amicis; et fidem Domini
       vidistis, oculis scilicet vestris, in cruce pendentem, longanimiter
       patientem,: [4360]1
     * Democritus excaecavit seipsum quod mulieres sine concupiscentiâ
       aspicere non posset, et doleret si non esset potitus: at
       Christianus salvis oculis foeminam videt; animo adversus libidinem
       caecus est.: [4361]1
     * Deo redempti sumus, Deum debemus.: [4362]1
     * Descripsit apostolus Jovinianum loquentem buccis tumentibus, et
       inflata verba trutinantem: [4363]1
     * Desideravit guttam: [4364]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 resistendi
       potentiam non quidem funditus extirpat, sed in sua amara radice
       delitessere permittit.: [4365]1
     * Deus nihil coronat nisi dona sua.: [4366]1
     * Diaboli decipientis calliditas, et hominis consentientis voluntas.:
       [4367]1
     * Diabolus suadere et sollicitare potest, cogere omnino non potest;
       non enim diabolus cogendo sed suadendo nocet, nec extorquet a nobis
       consensum sed petit.: [4368]1
     * Diabolus tentat; Deus probat.: [4369]1
     * Discamus sanctam superbiam, et sciamus nos esse illis meliores.:
       [4370]1
     * Discite habere in corde, quod habet omnis homo in lingua, quod vult
       Deus hoc agat: [4371]1
     * Divitum nomina sciuntur, pauperum nesciuntur: [4372]1
     * Domat feram, non domat linguam: [4373]1
     * Domine hoc me docuisti, ut quemadmodum medicamenta, ita alimenta
       sumpturus accedam.: [4374]1
     * Domine, da prius poenitentiam, et postea indulgentiam: [4375]1
     * Domine, quis tenet te?: [4376]1
     * Domitrix gentium, et captiva vitiorum.: [4377]1
     * Dormit pauper Lazarus in sinu Abrahami divitis.: [4378]1
     * Dubia Evangelica: [4379]1
     * Eadem velle et nolle, ea demum firma est amicitia.: [4380]1
     * Ecce: [4381]1
     * Ecclesia est haeres crucis: [4382]1
     * Ecclesia totum mundum convertit sanguine et oratione: [4383]1
     * Ecclesia vetus has epistolas canonicas et catholicas appellavit,
       non ut aliis quidquam adimeret, sed ut has illis contra nonnullorum
       sententias adjungeret.: [4384]1
     * Effice quicquid novisti nomini tuo honorificum.: [4385]1
     * Effunditur nobis ultrix imago peccati, nec quietum reum esse
       permitit.: [4386]1
     * Ego a multis annis crastinum non habui: [4387]1
     * Eodem sanguine Christi glutinati: [4388]1
     * Eodem sanguine Christi glutinati.: [4389]1
     * Epistola Jacobi vere straminea epistola est, collata cum Evangelio
       Johanniw et ejus Epistola prima, et cum Epistolis Paulinis,
       imprimis quae ad Romanos, Galatas, Ephesios scriptae sunt; nec enim
       genium indolemque habet evangelicam: [4390]1
     * Epistolam hanc, quamvis rejectam a veteribus, pro utili tamen et
       non contemnenda habeo, vel ob hanc causam quod nihil planè humanae
       doctrinae offerat, ut legem Dei fortiter urgeat; verum ut meam de
       illa sententiam candide promam extra praejudicium, existimo nullius
       esse apostoli: [4391]1
     * Erat vero ille sicut benevolentiâ praecipuus: ita irâ fervidus.:
       [4392]1
     * Eum nulla adversitas dejicit, quem nulla prosperitas corrumpit.:
       [4393]1
     * Ex cupiditatibus odia, dissidia, discordiae, seditiones, bella
       nascuntur.: [4394]1
     * Ex officina carniftcum solvunt argumenta: [4395]1
     * Excitata fuit tempore apostolorum opinio, sufficere solam fidem ad
       salutem obtinendam, si vel maxime bona opera negligerentur, contra
       quam opinionem Apostolicae Epistolae Petri, Johannis, Jacobi,
       Judae, maxime dirigunt intentionem, ut vehementer adstruant fidem
       sine operibus nihil prodesse.: [4396]1
     * Exquisitior quaeque crudelitas vestra illecebra est; magis sectae,
       plures efficimur, quoties metimur a vobis: [4397]1
     * Fabula Cliristi: [4398]1
     * Facessant de medio adversarii, cum suo Jacobo, quem toties nobis
       objiciunt.: [4399]1
     * Ferendo discimus perferre; solidissima pars est corporis, quam
       frequens usus agitavit.: [4400]1
     * Fides quae creditur, et fides qua creditur.: [4401]1
     * Fides, nisi bonorum operum fructibus perficiatur, justificationein
       perfectam ac salutem sempiternam conciliare hominibus non potest,
       ut apertissime testatur Jacobus.: [4402]1
     * Flectere, si nequeo superos: [4403]1
     * Fuerunt quidam nostrorum vel minus stabilita fide, vel minus docti,
       vel minus cauti, qui dissidium facerent unitatis vel ecclesiam
       dissiparent; sed ii quorum fides fuit lubrica, cum Deum nosse se
       aut colere simularunt, augendis opibus et honori studentes
       affectabant maximum sacerdotium, et a potioribus victi secedere cum
       suffragatoribus suis maluerunt, quam eos ferre praepositos quibus
       concupiebant ipsi praeponi,: [4404]1
     * Gaudium de veritate omnes volunt, multos expertus sum qui velint
       fallere, qui autem falli neminem.: [4405]1
     * Genetivus hic non est objecti, sed attributi.: [4406]1
     * Genus hominum superstitionis malificae: [4407]1
     * Gratias agimus quod a molestis dominis liberemur: [4408]1
     * Gubernatoris artem tranquillum mare et obsequens ventus non
       ostendit; adversi aliquid incurrat oportet, quod animum probet.:
       [4409]1
     * Habebat silentium loquens: [4410]1
     * Habitat, sed non regnat; manet, sed non dominatur; evulsum
       quodammodo, nec tamen expulsum; dejectum, sed non prorsus ejectum
       tamen.: [4411]1
     * Haec beneficii inter duos lex est, alter oblivisci debet dati
       statim, alter accepti nunquam.: [4412]1
     * Haeresis est crimen quod nec confessio celat.: [4413]1
     * Hic notantur non certi homines, sed certa hominum genera.: [4414]1
     * Hieme non seminavit; venit aestas, et nihil messuit.: [4415]1
     * Hoc age: [4416]1
     * Hoc et ratio doctis, et necessitas barbaris, et mos gentibus, et
       feris natura ipsa praescripsit, ut omnem semper vim quacunque ope
       possent, a corpore, a capite, a vita sua propulsarent.: [4417]1
     * Hoc sacramentum illi de cujus morte non timetur, dari non debet.:
       [4418]1
     * Homicidii festinatio est prohibere nasci; etiam conceptum utero dum
       adhuc sanguis in hominem delibatur dissolvere non licet, nec refert
       natura natam quis eripiat animam an nascentem disturbet.: [4419]1
     * Hominem illum judicas; arca est; quis aerario, aut plenis loculis
       invidet?: [4420]1
     * Homo Deum non nisi ex sensu suo metitur, nec de auctoritate ejus
       cogitat, quin eam circumcidat, nec de libertate quin ei fibulam
       impositam velit; Pelagiani omnes nascimur, immo cum supercilio
       pharisaico. Hic character vix delebilis est: Homo sibi obnoxium
       Deum existimat, non se Deo: [4421]1
     * Id agit tota scriptura, ut credamus Deum esse misericordem: [4422]1
     * Ignis non est diversus et diversa agit; paleam in cineres vertit;
       auro sordes tollit.: [4423]1
     * Illa quae aliquando erat meretrix, jam Spiritu. Sancto repleta est,
       et de praeteritis quidem confitetur, de presentibus vero credit,
       prophetat et praenunciat de futuris.: [4424]1
     * Illic incipit, et illuc rapit.: [4425]1
     * Illud a'ge: [4426]1
     * Imago Dei domat feram: [4427]1
     * Immolari sibi Deus filium jussit, pater obtulit, et quantum ad
       defunctionem cordis pertinet, immolavit.: [4428]1
     * In Alexandria una scintilla fuit, sed quia non statim oppressa est,
       totum orbem ejus flamma populata est.: [4429]1
     * Incesta est et sine stupro quae stuprum cupit: [4430]1
     * Indulgere genio: [4431]1
     * Infensior est mihi quam ulli hactenus fuerint inimici.: [4432]1
     * Infirmitates, non iniquitates.: [4433]1
     * Infirmus hostis est qui non potest vincere nisi volentem.: [4434]1
     * Invidientia vitium diabolicum, quo solus diabolus reus est, et
       inexpiabiliter reus; non enim dicitur diabolo ut damnetur,
       adulterium commisisti, furtum fecisti, villam alienam rapuisti, sed
       homini stanti lapsus invidisti.: [4435]1
     * Istae divitiae nec verae sunt, nec vestrae: [4436]1
     * Ita fideles instruit ut infideles non negligat.: [4437]1
     * Iter ad pietatem est intra pietatem.: [4438]1
     * Jacobus unam tantum scripsit : [4439]1
     * Judicium hoc omnium mortalium est: [4440]1
     * Jura, verpe, per Anchialum.: [4441]1
     * Jure matris naturae: [4442]1
     * Laudem non veniam meretur repudium agniti erroris.: [4443]1
     * Levis est dolor si nihil opinio adjecerit: [4444]1
     * Lex jubet, gratia juvat: [4445]1
     * Libera me a malo homine, a meipso.: [4446]1
     * Ligabantur, includebantur, caedebantur, torquebantur, urebantur,
       laniabautur, trucidabantur et tamen multiplicabantur.: [4447]1
     * Maculae sunt peccata quae ostendit lex; aqua est sanguis Christi
       quem ostendit evangelium.: [4448]1
     * Magis damnati quam absoluti gaudemus.: [4449]1
     * Magnum miraculum! altus est Deus; erigis te, et fugit a te.:
       [4450]1
     * Malo de me dici nullum esse Plutarchum quam malum esse Plutarchum,
       de Deo male sentire quam Deum esse negare pejus duco.: [4451]1
     * Maximi osores sui : [4452]1
     * Maximum remedium iraedilatio est, ut primus ejus fervor
       relanguescat, et caligo quae premit mentem aut resiliat aut minus
       densa sit; graves habet impetus primo.: [4453]1
     * Meliori major affectus, indigentiori major effectus, tribuendus
       est: [4454]1
     * Melius est Herodis porcus esse quam filius: [4455]1
     * Mirum novumque dictu quod patri exhibeatur petitio et filius
       exaudiat, cum exauditio ad eum pertineat cui est porrecta petitio.:
       [4456]1
     * Miserum te judico quod nunquam fuisti miser; transistis sine
       adversario vitam; nemo sciet quid potueris; ne tu quidem ipse; opus
       est ad notitiam sui experimento, quae quisque posset nisi tentando
       non didicit.: [4457]1
     * Mutat sententiam, sed non decretum: [4458]1
     * Ne dum humana foris jurgia metuant, interni foederis discussione
       feriantur.: [4459]1
     * Ne praeponatis juramentum omnibus verbis et promissis.: [4460]1
     * Nec diis nec hominibus pepercit: [4461]1
     * Nec ego te, nec tu me, sed ambo audiamus apostolum: [4462]1
     * Nec sane, quantum arbitror, putandum est leve esse peccatum in
       personarum acceptione habere fidem Domini nostri Jesu Christi, si
       illam distantiam sedendi ac standi ad honores ecclesiasticos
       referamus; quis enim ferat eligi divitem ad sedem honoris
       ecclesiae, contempto paupere instructiore atque sanctio re.:
       [4463]1
     * Nemo aliorum sensu miser est, sed suo: [4464]1
     * Nemo securus esse debet in ista vita quae tota tentalio nominatur.:
       [4465]1
     * Nemo tam divos habuit faventes crastinum ut possit sibi polliceri.:
       [4466]1
     * Nemo te quaerere potest, nisi qui prius invenerit; vis igitur
       inveniri ut quaeraris, quaeri ut inveniaris; potes quidem inveniri,
       non tamen praeveniri: [4467]1
     * Neophytos collocant, ut gloriâ eos obligent, quia veritate non
       possunt: [4468]1
     * Nescio an dicenda sit vita mortalis, an vitalis mors.: [4469]1
     * Nesciunt suis parcere qtii nihil simm norunt.: [4470]1
     * Nihil bomim sine summo bono: [4471]1
     * Nihil est quod non tolerat qui perfecte diligit: [4472]1
     * Nihil habet fortuna magna majus quam ut possit, et natura bona
       melius quam ut velit, benefacere quamplurimis.: [4473]1
     * Nihil oblivisci soles nisi injurias: [4474]1
     * Nisi justa bella suscipi possent, responderet iis, arma abjicite,
       militari deserite,: [4475]1
     * Nobis dedit arrhabonem Spiritus; à nobis accepit arrhabonem carnis:
       [4476]1
     * Noluit Deus pati cohabitationem superbiae: [4477]1
     * Noluit prius eligere senatores, sed piscatores, magna artificis
       misericordia! Sciebat enim quia si eligeret senatorem, diceret
       senator, dignitas mea electa est, &c. Et paulo post.--Da mihi,
       inquit, istum piscatorem, veni tu pauper, sequere me, nihil habes,
       nihil nosti, sequere me.: [4478]1
     * Non attendendum quid alii ante nos fecerint, sed quid Dominus, qui
       ante omnes.: [4479]1
     * Non dicit e'rchetai: [4480]1
     * Non dicit, ut aliqui: [4481]1
     * Non dubitantis est, sed supponentis.: [4482]1
     * Non dubito quin magis laudaverim truncam istam manum Mutii quam
       cujuslibet fortissimi salvain; melius est hostem amissa manu
       vicisse, quam armata.: [4483]1
     * Non dubito quin multum subsidii ad desperatam hanc causam
       comitiorum preces illius allaturae sunt: [4484]1
     * Non es ubi prius eras: [4485]1
     * Non est sportula quae negotiatur.: [4486]1
     * Non exploratis rationibus traditionum, probabilem tantum fidem
       portant.: [4487]1
     * Non hic est sermo de confessione sacramentali; sacramentalis enim
       confessio non fit invicem; sed sacerdotibus tantum.: [4488]1
     * Non incepisse sed perfecisse virtutis est.: [4489]1
     * Non judicamus ex personis fidem, sed ex fide personas.: [4490]1
     * Non minae civium, non bellorum pericula, non incendia patriae, non
       suorum pericula terrent: disce, vir, disce, Christiane, quomodo
       veruin Jesum sequi debeas, quando faemina contempsit omnia sua.:
       [4491]1
     * Non peccare metuunt sed ardere.: [4492]1
     * Non periclitor dicere ipsas scripturas ita dispositas esse, ut
       materiam subministrarent haereticis.: [4493]1
     * Non posse praetenditur, non velle in causa est.: [4494]1
     * Non possunt in coelum aspicere, quoniam mens eorum in humum prona,
       terraeque defixa est; virtutis autem via non capit magna onera
       portantes.: [4495]1
     * Non sic me Pupistae lacerant ac illi amici uostri.: [4496]1
     * Non torquendus quia homicida es, quia fornicator, sed tantum quia
       dives, quia divitiis male uteris, quia datas tibi divitias ad opus
       sanctum non intelligis: [4497]1
     * Novis semper cupiditatibus occupati, non quid habeamus, sed quid
       petamus, inspicimus; non in id quod est, sed quod appetitur
       intenti.: [4498]1
     * Nunquam citius proficitur quam in castris rebellium, ubi ipsum
       illic esse promereri est: [4499]1
     * O animula vague a blandula, quos nunc adibis locos! nec dabis ut
       solebas jocos: [4500]1
     * O homo, in praeceptione cognosce quid debeas habere, et in
       correptione cognosce tuo te vitio non habere.: [4501]1
     * Observatum est a sacrificantibus, ut si hostia quae ad aras
       duceretur fuisset vehementer reluctata, ostendissetque se invitam
       altaribus admoveri, amoveretur, quia invito deo eam efferri
       putabant; quae vero stetisset oblata, hanc volenti numini dari
       existimabant.: [4502]1
     * Omne virtutis nostrae meritum est vitium, et omnis humana justitia
       injustitia est si stricte judicetur.: [4503]1
     * Omnia dicta tanti existimantur, quantus est ipse qui dixerit, nec
       tam dictionis vim atque virtutem quam dictatoris cogitant
       dignitatem.: [4504]1
     * Omnis dives aut iniquus est, aut iniqui haeres: [4505]1
     * Omnis sanguis concolor.: [4506]1
     * Opera non sunt causa quod aliquis justus sit apud Deum, sed potius
       sunt executiones et manifestationes justitiae: [4507]1
     * Opus bonum optime factum mortals peccatum est,; et paulo post,
       `Omne opus justi damnabile est, et mortale peccatum, si judicio Dei
       judicetur.: [4508]1
     * Ostendit Dominus quam invitus puniat, etiam gravissimos peccatores,
       dicens quod clamor Sodomorum ad se ascenderit; hoc est dicere,
       misericordia quidem mea suadet ut parcam, sed tamen peccatorum
       clamor cogit ut puniam.: [4509]1
     * Paulus cum negat nos ex operibus justificari, nomine operum
       perfectam per totam vitam legis divinae observationem intelligit,
       nec aliud quidquam dicere vult, nisi nos ex merito ipsorum operum
       nequaquam justificari coram Deo, non autem ad nos coram ipso
       justificandos nulla opera nostra requiri; sunt enim opera, id est
       obedientia quam Cliristo praestamus, licet nec efficiens, nec
       meritoria, tamen causa sine qua non justificationis coram Deo atque
       aeternae salutis.: [4510]1
     * Paulus ea a fide opera removet quae perpetuum perfectissimumque per
       omnem vitae cursum obedientiam continent. Jacobus vero ea
       intelligit opera quae homines spe praemiorum divinorum ducti ex
       animo, omnibusque viribus perficiunt, quamvis omni prolapsione
       nequaquam careant, habitus tamen vitiorum quidem omnium exuisse,
       omnium autem virtutum sibi comparasse, merito dici possint.:
       [4511]1
     * Paulus loquitur de prima justificatione, et nomine operum
       intelligit opera quae fiunt sine fide et gratia, solis viribus
       liberi arbitrii. Jacobus autem de secunda justincatione: [4512]1
     * Peccata elongant uos voluntate, non loco.: [4513]1
     * Peccatum quod alter incurrit operando, tuum facis obloquendo.:
       [4514]1
     * Penes reges est inferre bellum, penes autem Deum terminare: [4515]1
     * Penes reges est inferre bellum; penes autem Deum terminare.:
       [4516]1
     * Per conventum significantur coetus seu cougregationes publicae
       profanae, in quibus conveniebant Christiani ut justis legibus et
       arbitris domesticas vel politicas communesque lites dirimerent.:
       [4517]1
     * Pericula non respicit martyr, coronas respicit.: [4518]1
     * Periissemus nisi periissemus: [4519]1
     * Planctus lugentium: [4520]1
     * Pluit Gehennam e coelo.: [4521]1
     * Plus est in auribus quam in oculis situm, quoniam doctrina et
       sapientia percipi auribus solia potest, oculis soils non potest.:
       [4522]1
     * Plus viatioi quaeritur, quo minus restat viae.: [4523]1
     * Post aquam manualem et lumina, ut quisque de scripturis vel proprio
       ingenio potest, provocatur in medium Deo canere.: [4524]1
     * Potius ruat coelum quam pereat una mica veritatis.: [4525]1
     * Praedicare nihil aliud est quam derivare in se furorem mundi.:
       [4526]1
     * Praef. in hanc epistolam, ubi dicit, Haec verba Mosis violenter a
       Jacobo trahi et torqueri: [4527]1
     * President probati quique seniores, honorem istum non pretio sed
       testimonio adepti.: [4528]1
     * Primus locus viduis univiris, proximus virginibus, deinde
       matronis.: [4529]1
     * Probatio innocentiae nostrae est iniquitas vestra.: [4530]1
     * Proculum Christianum qui Torpacion nominabatur, Evodiae
       procuratorem, qui eum per oleum aliquando curaverat, et in palatio
       suo : [4531]1
     * Professus est se divinas martyrum consolationes sensisse.: [4532]1
     * Professus est se habere duas animas in eodem corpore, unam Deo
       dicatam, alteram unicuique illam vellet.: [4533]1
     * Promittendo se debitorem fecit.: [4534]1
     * Prorsus in Montani partes transivit.: [4535]1
     * Qualia principia, talia principiata.: [4536]1
     * Quantum flevimus in hymnis et canticis suavisonantis ecclesiae,
       &c.: [4537]1
     * Quare ante omnia? Jurare pejus est quam furari? Jurare pejus est
       quam adulterare? Jurare pejus est, quam hominem occidere? Absit;
       quare ergo ante omnia? Ne surrepat vobis consuetudo jurandi; ut te
       adversus consuetudinem infensissimum redderet.: [4538]1
     * Quem discordiae, quem caedes civium, quem bellum civile delectat,
       eum ex numero hominum, ex finibus humanae naturae exterminandum
       puto.: [4539]1
     * Quemadmodurn canis assistens mensae, si viderit hominem vescentem,
       subinde aliquid eorum quae in mensa sunt ipsi projicientem, manet
       assidue: quod si semel atque iterum sic astitit ut discesserit
       nihil adeptus, protinus abstinet, veluti qui jam frustra et
       incassum assistat; itidem et diabolus jugiter nobis inhiat; si quod
       blasphemum verbum ipsi ceu cani projiciamus, hoc accepto rursus
       aggreditur; quod si perseveraveris gratias agere, jugulaveris illum
       fame celeriterque abegeris.: [4540]1
     * Qui exemplo peccat bis peccat.: [4541]1
     * Qui facit solummodo ea quae vult facere, non dominicam voluntatem
       implet, sed suam.: [4542]1
     * Qui majores terras possident, minores census solvunt.: [4543]1
     * Qui propria non tribuunt, aliena detinent.: [4544]1
     * Qui referre injuriam nititur, eum ipsum a quo laesus est gestit
       imitari; et qui malum imitatur bonus esse nullo pacto potest.:
       [4545]1
     * Quia per peccatum deseruit homo eum sub quo esse debuit, subditus
       est iis supra quae esse debebat.: [4546]1
     * Quia vera erant dicta credebantur: [4547]1
     * Quibus arteriis opus est, si pro sono audiantur.: [4548]1
     * Quibus proprium stipendium sufficere debere praecepit, militare
       utique non prohibuit.: [4549]1
     * Quid prosit medicus novit, non aegrotus.: [4550]1
     * Quod fratres nos vocamus, infamant: [4551]1
     * Quod videri vis, illud esse debes.: [4552]1
     * Quod vivamus, deorum munus est; quod bene vivamus, nostrum: [4553]1
     * Quos sermonibus non possunt decipere, gladiis clamant feriendos.:
       [4554]1
     * Quoties diis genitum se putavit, toties in barbaros, multo ferocius
       et insolentius pugnavit.: [4555]1
     * Ratio humana tantum in praesenti sensu haeret, nihil aliud audit,
       intelligit, sentit, videt, cogitat: [4556]1
     * Recordare nominis Alexandri: [4557]1
     * Reliquit haec sane Deus humanis ingeniis eruenda; tamen fieri non
       potest quin ipsius sint omnia, qui et sapientiam tribuit homini ut
       inveniret, et illa ipsa quae possunt inveniri primus invenit.:
       [4558]1
     * Sacramentum extremae unctionis non nisi petentibus verbo vel signo
       dari debet: [4559]1
     * Sancti ad salutem per omnia exaudiuntur, sed non ad voluntatem, ad
       voluntatem etiam Daemones exauditi sunt, et ad porcos quos
       petiverant ire missi sunt.: [4560]1
     * Sapiens ad omnem incursum munitus et intentus, non si paupertas,
       non si ignominia, non si dolor impetum faciant, pedem referet;
       iuterritus et contra illa ibit et inter illa.: [4561]1
     * Sapientes sapienter descendant in infernum.: [4562]1
     * Sapienti nihil magnum est cui nota est aeternitatis magnitudo.:
       [4563]1
     * Sapientia eorum plerwnque abscondit vitia, non abscindit: [4564]1
     * Scire volunt secreta domus, atque inde timeri.: [4565]1
     * Senecae praedivitis hortos.: [4566]1
     * Servatur pauper Lazarus, sed in sinu Abrahami divitis.: [4567]1
     * Servus herilis imperii non servus est sed minister.: [4568]1
     * Si David, cur non et ego? si Noah, cur non et ego?: [4569]1
     * Si amatur, quomodo infirmatur?: [4570]1
     * Si autem in se esse novit quae loquor, non hoc a mea lingua dici
       existimet, sed a conscientia sua.: [4571]1
     * Si bonum petant boni, bene, ad bonum: [4572]1
     * Si dimidio Christi contenti essemus, facile transigeremus omnia.:
       [4573]1
     * Sic Ecebolius de ipso: [4574]1
     * Singulos dies singulas vitas puta, et quotidie demitur aliqua pars
       vitae; hunc ipsum quem vivimus diem cum morte dividimus.: [4575]1
     * Sola cognitio Dei, quam Deus animo ejus indidit, eam eximit a
       culpa, tanquam solutam communi lege, quamvis ad eum usque diem
       obstricta fuisset suis popularibus; ubi tamen co-optata fuisset in
       corpus Ecclesiae, nova conditio manumissio fuit a jure societatis,
       quo jure devinciuntur cives.: [4576]1
     * Sola fides justificat, sed non fides quae est sola: [4577]1
     * Solve leonem et senties.: [4578]1
     * Surgunt indocti, et rapiunt coelum, et nos cum omnibus doctrinis
       nostris detrudimur in Gehennam.: [4579]1
     * Synagogae traditio est ut sedentes disputent, seniores dignitate in
       cathedris, sequentes in subselliis, novissimi in pavimento super
       mattas.: [4580]1
     * Tam pater nemo, tam pius nemo: [4581]1
     * Te non amittit nisi qui dimittit: et qui te dimittit quo fugit,
       nisi a te placato ad te iratum?: [4582]1
     * Timeo Danaos, et dona ferentes.: [4583]1
     * Tolle meum et tolle Deum: [4584]1
     * Totam ipsius occupationem esse in elevatione humilium, et
       superborum dejectione: [4585]1
     * Totius orbis praedo: [4586]1
     * Tunc magis irascitur Deus cum non irascitur; non enim cum nescio
       sed cum sentio te iratum, tunc maxime confido propitium.: [4587]1
     * Turbo quidam animos nostros rotat, et involvit fugientes
       petentesque eadem, et nunc in sublime allevatos, nunc in infima
       allisos rapit.: [4588]1
     * Turcicum imperium, quantum quantum est, mica est quam paterfamilias
       canibus projicit.: [4589]1
     * Turpe est cedere oneri, et luctari cum officio quod semel
       recepisti; non est vir fortis et strenuus qui laborem fugit, nec
       crescit illi animus ipsa rerum difficultate.: [4590]1
     * Unde apparet quo sensu dicit, fidem sine operibus mortuam esse, non
       quod sentiat opera esse formam fidei, sed quod sentit opera esse
       concomitantia fidei, sic at halitus concomitatur vitam corporis.:
       [4591]1
     * Unguo te oleo sancto in nomine Patris, &c., ut more militis
       praeparatus, &c.: [4592]1
     * Ut dominetur aliis prius servit; curvatur obsequio ut honore
       donetur.: [4593]1
     * Utinam eodem ardore orare possem: [4594]1
     * Valde protestatus sum me nolle sic ab eo satiari.: [4595]1
     * Venter non habet aures.: [4596]1
     * Verbalia addita verbis: [4597]1
     * Veritatem, non similitudinem.: [4598]1
     * Veterem : [4599]1
     * Vide Sanctium in locum: [4600]1
     * Vidi zelantem parvulum: [4601]1
     * Vivere nolunt, mori nesciunt: [4602]1
     * Vix satis mirari possum quid praeceptoribus quibusdam scholasticis,
       viris certe gravibus nostri saeculi, in mentem venerit, ut nunc
       quoque temporis, post tam diu revelatum Christum, sine Christi
       notitia salutem cuiquam aeternam contingere posse confirment.:
       [4603]1
     * Voe: [4604]1
     * Voe soli.: [4605]1
     * Vos mali fratres, quia parum homines: [4606]1
     * a mandato ad effectum: [4607]1
     * ab implacabilibus odiis theologorum: [4608]1
     * ad Divites: [4609]1
     * ad bonum: [4610]1
     * ad pocula faciles: [4611]1
     * administrum peccati: [4612]1
     * adulteri: [4613]1
     * aequa: [4614]1
     * aequitas prosequentis: [4615]1
     * alicubi: [4616]1
     * aliquid latentis energiae: [4617]1
     * animalis: [4618]1
     * anno exacto: [4619]1
     * ascende per hominem et pervenies ad Deum: [4620]1
     * assensus axiomati: [4621]1
     * assidua precatio: [4622]1
     * battalia: [4623]1 [4624]2
     * censores morum: [4625]1
     * cogita te Caesarem esse: [4626]1
     * completivè: [4627]1
     * conatum, non eventum: [4628]1
     * confessarius: [4629]1
     * conjunctim: [4630]1
     * cum privilegio: [4631]1
     * de Verbis Domini.: [4632]1
     * de omni scibili: [4633]1
     * deam cloacinam: [4634]1
     * decimum tertium apostolum: [4635]1
     * desitio virorum: [4636]1
     * diligunt in inimico naturam, non vitium: [4637]1
     * disjunctim: [4638]1
     * efficaciter: [4639]1
     * ego non sum ego: [4640]1
     * eo nomine: [4641]1
     * eos qui paululum effugiunt: [4642]1
     * et ibi citatos: [4643]1
     * et sequentibus: [4644]1
     * ethnicus Alexander: [4645]1
     * ex putri materia: [4646]1
     * exercent carnificinam animarum: [4647]1
     * felix culpa: [4648]1
     * fiat quod velis: [4649]1
     * finem quem ei fecit Dominus: [4650]1
     * fons et fomes: [4651]1
     * formido oppositi: [4652]1
     * fornax mali: [4653]1
     * foro divino: [4654]1 [4655]2
     * generat meritoriè: [4656]1
     * gestando Christum corde quam utero: [4657]1
     * gratis: [4658]1
     * haereticum fidem: [4659]1
     * hominibus praefracti ingenii: [4660]1 [4661]2
     * honorabilia legis: [4662]1
     * humano: [4663]1
     * hymnos antelucanos: [4664]1
     * id est, non pro ullo merito, sed ex me a bonitate, quod alibi
       distinctius enunciat apostolus,: [4665]1
     * ignota capita: [4666]1
     * imperium sui: [4667]1
     * imperium suum: [4668]1
     * impetrare: [4669]1
     * impetus primo primi: [4670]1
     * in curia: [4671]1
     * in foro divino: [4672]1
     * in foro lmmano: [4673]1
     * in locum: [4674]1
     * in terminis: [4675]1
     * infeliciter felices: [4676]1
     * inferiora fulminant: [4677]1
     * infirmitas animositatis: [4678]1
     * intentio finis convenientis: [4679]1
     * intuitu voluntatis: [4680]1 [4681]2 [4682]3
     * involucra veritatis: [4683]1
     * jurisdictio judicantis: [4684]1
     * loquere ut videam: [4685]1
     * malè coloratum: [4686]1
     * male parta male dilabuntur: [4687]1
     * mente operibus malis intenta: [4688]1
     * mereri: [4689]1
     * minus solvit, qui minus tempore solvit: [4690]1
     * monstrum ex variis diversisque et inter se pugnantibus naturis
       conflatum: [4691]1
     * more hominum: [4692]1
     * ne damnet: [4693]1
     * ne regnet: [4694]1
     * nodosa aeternitas: [4695]1
     * non nova, sed aucta fide: [4696]1
     * non proferitate, sed pro consuetudine latrant: [4697]1
     * non tibi, sed religioni: [4698]1
     * non vestigiis corporis, sed animo: [4699]1
     * nunc oblita mihi: [4700]1
     * nusquam residentis animi volutatio: [4701]1
     * obsolefieri: [4702]1
     * offensio patientis: [4703]1
     * oleum symbolum erat valetudinis recuparatae, et quod apostoli
       nullos unguerent nisi à morbo liberatos: [4704]1
     * oratio efficax: [4705]1
     * orthodoxos mores: [4706]1
     * pacatum animum: [4707]1
     * partus sequitur ventrem: [4708]1
     * peccata sic velantur ut in judicio non revelentur: [4709]1
     * penitus decrevi: [4710]1
     * per piissimam misericordiam: [4711]1
     * per totum: [4712]1
     * permissivè: [4713]1
     * piissimam misericordiam: [4714]1
     * plausus theatrorum: [4715]1
     * ponere obicem: [4716]1
     * potestatem vitae et necis: [4717]1
     * primum mobile: [4718]1
     * pro imperio: [4719]1
     * projicere oscula, adorare vulgus, et omnia serviliter pro imperio:
       [4720]1
     * prona spectare terram: [4721]1
     * pronuncianti quam canenti vicinior: [4722]1
     * propter ardorem cupidinis: [4723]1
     * propter teporem charitatis: [4724]1
     * psychicos: [4725]1
     * quâ regeneramur: [4726]1
     * quâ renascimur: [4727]1
     * qua: [4728]1
     * quantus quantus est: [4729]1 [4730]2
     * quasi manu factâ: [4731]1
     * quatenus: [4732]1
     * quem fugiam video, quem sequar non video: [4733]1
     * qui agebant vitam paganam sub Christiano nomine: [4734]1
     * qui theologiam in caninam maledicentiam transferunt: [4735]1
     * qui unum diem velit esse in voluptate: [4736]1
     * quia linguâ plus peccaverat: [4737]1
     * quicquid est male coloratum: [4738]1
     * quis, quid, ubi, quibus, auxiliis: [4739]1
     * quod edere non potuit, oculo devoravit: [4740]1
     * rectus m curia: [4741]1
     * rem, quocunque modo rem: [4742]1
     * renitenti animo: [4743]1
     * salubria medicamenta non negligant: [4744]1
     * sanctum sanctorum: [4745]1
     * sensu forensi non architectonico: [4746]1
     * sensu transumptivo: [4747]1
     * servi servorum: [4748]1
     * sibi soli injuriosus fuit: [4749]1
     * sine phaleris et ephippio: [4750]1
     * sit nihil in te Bdbylonicum: [4751]1
     * stramineam epistolam: [4752]1
     * sub initio: [4753]1
     * subactum solum: [4754]1
     * tanquam aliquem magnum: [4755]1
     * totam legem: [4756]1
     * toties quoties: [4757]1
     * totum legis: [4758]1
     * ultor: [4759]1
     * ut anima sit subjecta Deo et pacata sibi: [4760]1
     * ut imponant ei manus: [4761]1
     * ut mitius ardeant: [4762]1
     * utinam omnes essent liypocritae: [4763]1
     * vellent, sed nolunt: [4764]1
     * verba mentis: [4765]1
     * verbum mentis: [4766]1
     * vestigia: [4767]1
     * vidi zelantem parvulum: [4768]1
     * vita pendens: [4769]1
     * voluptates experiendo contemnat: [4770]1
     * vulgus: [4771]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [4772]iii  [4773]iv  [4774]v  [4775]vi  [4776]1  [4777]2  [4778]3
   [4779]4  [4780]6  [4781]6  [4782]7  [4783]8  [4784]9  [4785]10
   [4786]11  [4787]12  [4788]13  [4789]14  [4790]15  [4791]16  [4792]17
   [4793]18  [4794]19  [4795]20  [4796]21  [4797]22  [4798]23  [4799]24
   [4800]25  [4801]26  [4802]27  [4803]28  [4804]29  [4805]30  [4806]31
   [4807]32  [4808]33  [4809]34  [4810]35  [4811]36  [4812]37  [4813]38
   [4814]39  [4815]40  [4816]41  [4817]42  [4818]43  [4819]44  [4820]45
   [4821]46  [4822]47  [4823]48  [4824]49  [4825]50  [4826]51  [4827]52
   [4828]53  [4829]54  [4830]55  [4831]56  [4832]57  [4833]58  [4834]59
   [4835]60  [4836]61  [4837]62  [4838]63  [4839]64  [4840]65  [4841]66
   [4842]67  [4843]68  [4844]69  [4845]70  [4846]71  [4847]72  [4848]73
   [4849]74  [4850]75  [4851]76  [4852]77  [4853]78  [4854]79  [4855]80
   [4856]81  [4857]82  [4858]83  [4859]84  [4860]85  [4861]86  [4862]87
   [4863]88  [4864]89  [4865]90  [4866]91  [4867]92  [4868]93  [4869]94
   [4870]95  [4871]96  [4872]97  [4873]98  [4874]99  [4875]100  [4876]101
   [4877]102  [4878]103  [4879]104  [4880]105  [4881]106  [4882]107
   [4883]108  [4884]109  [4885]110  [4886]111  [4887]112  [4888]113
   [4889]114  [4890]115  [4891]116  [4892]117  [4893]118  [4894]119
   [4895]120  [4896]121  [4897]122  [4898]123  [4899]124  [4900]125
   [4901]126  [4902]127  [4903]128  [4904]129  [4905]130  [4906]131
   [4907]132  [4908]133  [4909]134  [4910]135  [4911]136  [4912]137
   [4913]138  [4914]139  [4915]140  [4916]141  [4917]142  [4918]143
   [4919]144  [4920]145  [4921]146  [4922]147  [4923]148  [4924]149
   [4925]150  [4926]151  [4927]152  [4928]153  [4929]154  [4930]155
   [4931]156  [4932]157  [4933]158  [4934]159  [4935]160  [4936]161
   [4937]162  [4938]163  [4939]164  [4940]165  [4941]166  [4942]167
   [4943]168  [4944]169  [4945]170  [4946]171  [4947]172  [4948]173
   [4949]174  [4950]175  [4951]176  [4952]177  [4953]178  [4954]179
   [4955]180  [4956]181  [4957]182  [4958]183  [4959]184  [4960]185
   [4961]186  [4962]187  [4963]188  [4964]189  [4965]190  [4966]191
   [4967]193  [4968]194  [4969]195  [4970]196  [4971]197  [4972]198
   [4973]199  [4974]200  [4975]201  [4976]202  [4977]203  [4978]204
   [4979]205  [4980]206  [4981]207  [4982]208  [4983]209  [4984]210
   [4985]211  [4986]212  [4987]213  [4988]214  [4989]215  [4990]216
   [4991]217  [4992]218  [4993]219  [4994]220  [4995]221  [4996]222
   [4997]223  [4998]224  [4999]225  [5000]226  [5001]227  [5002]228
   [5003]229  [5004]230  [5005]231  [5006]232  [5007]233  [5008]234
   [5009]235  [5010]236  [5011]237  [5012]238  [5013]239  [5014]240
   [5015]241  [5016]242  [5017]243  [5018]244  [5019]245  [5020]246
   [5021]247  [5022]248  [5023]249  [5024]250  [5025]251  [5026]252
   [5027]253  [5028]254  [5029]255  [5030]256  [5031]257  [5032]258
   [5033]259  [5034]260  [5035]261  [5036]262  [5037]263  [5038]264
   [5039]265  [5040]266  [5041]267  [5042]268  [5043]269  [5044]270
   [5045]271  [5046]282  [5047]273  [5048]274  [5049]275  [5050]276
   [5051]277  [5052]278  [5053]279  [5054]280  [5055]281  [5056]282
   [5057]283  [5058]284  [5059]285  [5060]286  [5061]287  [5062]288
   [5063]289  [5064]290  [5065]291  [5066]292  [5067]293  [5068]294
   [5069]295  [5070]296  [5071]297  [5072]298  [5073]299  [5074]300
   [5075]301  [5076]302  [5077]303  [5078]304  [5079]305  [5080]306
   [5081]307  [5082]308  [5083]309  [5084]310  [5085]311  [5086]312
   [5087]313  [5088]314  [5089]315  [5090]316  [5091]317  [5092]318
   [5093]319  [5094]320  [5095]321  [5096]322  [5097]324  [5098]324
   [5099]325  [5100]326  [5101]327  [5102]328  [5103]329  [5104]330
   [5105]331  [5106]332  [5107]333  [5108]334  [5109]335  [5110]336
   [5111]337  [5112]338  [5113]339  [5114]340  [5115]341  [5116]342
   [5117]343  [5118]344  [5119]345  [5120]346  [5121]347  [5122]348
   [5123]349  [5124]350  [5125]351  [5126]352  [5127]353  [5128]354
   [5129]355  [5130]356  [5131]357  [5132]358  [5133]359  [5134]360
   [5135]361  [5136]362  [5137]363  [5138]364  [5139]365  [5140]366
   [5141]367  [5142]368  [5143]369  [5144]370  [5145]371  [5146]372
   [5147]373  [5148]374  [5149]375  [5150]376  [5151]377  [5152]378
   [5153]379  [5154]380  [5155]381  [5156]382  [5157]383  [5158]384
   [5159]385  [5160]386  [5161]387  [5162]388  [5163]389  [5164]390
   [5165]391  [5166]392  [5167]393  [5168]394  [5169]395  [5170]396
   [5171]397  [5172]398  [5173]399  [5174]400  [5175]401  [5176]402
   [5177]403  [5178]404  [5179]405  [5180]406  [5181]407  [5182]408
   [5183]409  [5184]410  [5185]411  [5186]412  [5187]413  [5188]414
   [5189]415  [5190]416  [5191]417  [5192]418  [5193]419  [5194]420
   [5195]421  [5196]422  [5197]423  [5198]424  [5199]425  [5200]426
   [5201]427  [5202]428  [5203]429  [5204]430  [5205]431  [5206]432
   [5207]433  [5208]434  [5209]435  [5210]436  [5211]437  [5212]438
   [5213]439  [5214]440  [5215]441  [5216]442  [5217]443  [5218]444
   [5219]445  [5220]446  [5221]447  [5222]448  [5223]449  [5224]450
   [5225]451  [5226]452  [5227]453  [5228]454  [5229]455  [5230]456
   [5231]457  [5232]458  [5233]459  [5234]460  [5235]461  [5236]462
   [5237]463  [5238]464  [5239]465  [5240]466  [5241]467  [5242]468
   [5243]469  [5244]470  [5245]471  [5246]472  [5247]473  [5248]474
   [5249]475  [5250]476  [5251]477  [5252]478  [5253]479  [5254]480
   [5255]481
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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   2. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=1&scrV=26#vi-p73.1
   3. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=2&scrV=17#iv-p374.4
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  14. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=4&scrV=7#viii-p95.4
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  21. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=4&scrV=20#iv-p320.1
  22. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=4&scrV=21#iv-p320.2
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  31. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=12&scrV=1#v-p226.2
  32. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=12&scrV=3#v-p224.12
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  36. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=15&scrV=0#iv-p94.5
  37. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=15&scrV=0#v-p245.14
  38. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=15&scrV=0#vii-p49.4
  39. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=15&scrV=6#v-p224.13
  40. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=15&scrV=6#v-p245.1
  41. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=16&scrV=5#iv-p396.2
  42. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=16&scrV=5#iv-p394.2
  43. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=16&scrV=11#viii-p34.3
  44. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=17&scrV=1#iv-p69.4
  45. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=17&scrV=1#vii-p61.1
  46. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=17&scrV=1#vii-p135.1
  47. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=17&scrV=3#v-p226.1
  48. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=18&scrV=12#v-p278.3
  49. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=18&scrV=17#v-p249.16
  50. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=18&scrV=20#viii-p32.2
  51. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=19&scrV=20#vi-p25.1
  52. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=19&scrV=21#v-p8.4
  53. file:///ccel/m/manton/manton04/cache/manton04.html3?scrBook=Gen&scrCh=19&scrV=21#v-p11.1
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