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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J A M E S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. I.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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After the inscription and salutation
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:1">ver. 1</A>)
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Christians are taught how to conduct themselves when under the cross.
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Several graces and duties are recommended; and those who endure their
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trials and afflictions as the apostle here directs are pronounced
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blessed and are assured of a glorious reward,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:2-12">ver. 2-12</A>.
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But those sins which bring sufferings, or the weakness and faults men
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are chargeable with under them, are by no means to be imputed to God,
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who cannot be the author of sin, but is the author of all good,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:13-18">ver. 13-18</A>.
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All passion, and rash anger, and vile affections, ought to be
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suppressed. The word of God should be made our chief study: and what we
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hear and know of it we must take care to practise, otherwise our
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religion will prove but a vain thing. To this is added an account
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wherein pure religion consists,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:19-27">ver. 19-27</A>.</P>
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</FONT>
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<A NAME="Jas1_1"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Inscription.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 James, a servant of God and of the Lord Jesus Christ, to the
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twelve tribes which are scattered abroad, greeting.
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</FONT></P>
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<P>
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We have here the inscription of this epistle, which consists of three
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principal parts.</P>
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<P>
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I. The character by which our author desires to be known: <I>James, a
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servant of God, and of the Lord Jesus Christ.</I> Though he was a
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prime-minister in Christ's kingdom, yet he styles himself only a
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servant. Note hence, Those who are highest in office or attainments in
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the church of Christ are but servants. They should not therefore act as
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masters, but as ministers. Further, Though James is called by the
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evangelist <I>the brother of our Lord,</I> yet it was his glory to
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serve Christ in the spirit, rather than to boast of his being akin
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according to the flesh. Hence let us learn to prize this title above
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all others in the world--<I>the servants of God and of Christ.</I>
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Again, it is to be observed that James professes himself <I>a servant
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of God and of the Lord Jesus Christ;</I> to teach us that in all
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services we should have an eye to the Son as well as the Father. We
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cannot acceptably serve the Father, unless we are also servants of the
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Son. God will have <I>all men to honour the Son as they honour the
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Father</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:23">John v. 23</A>),
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looking for acceptance in Christ and assistance from him, and yielding
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all obedience to him, thus confessing <I>that Jesus Christ is Lord, to
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the glory of God the Father.</I></P>
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<P>
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II. The apostle here mentions the condition of those to whom he writes:
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<I>The twelve tribes which are scattered abroad.</I> Some understand
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this of the dispersion upon the persecution of Stephen,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+8:4-40">Acts viii</A>.
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But that only reached to Judea and Samaria. Others by the Jews of the
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dispersion understand those who were in Assyria, Babylon, Egypt, and
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other kingdoms into which their wars had driven them. The greatest part
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indeed of ten of the twelve tribes were lost in captivity; but yet some
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of every tribe were preserved and they are still honoured with the
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ancient style of <I>twelve tribes.</I> These however were scattered and
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dispersed.
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1. They were dispersed in mercy. Having the scriptures of the Old
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Testament, the providence of God so ordered it that they were scattered
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in several countries for the diffusing of the light of divine
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revelation.
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2. They began now to be scattered in wrath. The Jewish nation was
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crumbling into parties and factions, and many were forced to leave
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their own country, as having now grown too hot for them. Even good
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people among them shared in the common calamity.
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3. These Jews of the dispersion were those who had embraced the
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Christian faith. They were persecuted and forced to seek for shelter in
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other countries, the Gentiles being kinder to Christians than the Jews
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were. Note here, It is often the lot even of God's own tribes to be
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scattered abroad. The gathering day is reserved for the end of time;
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when all the dispersed children of God shall be gathered together to
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Christ their head. In the mean time, while God's tribes are scattered
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abroad, he will send to look after them. Here is an apostle writing to
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the scattered; an epistle from God to them, when driven away from his
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temple, and seemingly neglected by him. Apply here that of the prophet
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Ezekiel, <I>Thus saith the Lord God, Although I have cast them far off
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among the heathen, and although I have scattered them among the
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countries, yet will I be to them as a little sanctuary in the countries
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where they shall come,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+11:16">Ezek. xi. 16</A>.
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God has a particular care of his outcasts. <I>Let my outcasts dwell
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with thee, Moab,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+16:3,4">Isa. xvi. 3, 4</A>.
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God's tribes may be scattered; therefore we should not value ourselves
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too much on outward privileges. And, on the other hand, we should not
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despond and think ourselves rejected, under outward calamities, because
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God remembers and sends comfort to his scattered people.</P>
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<P>
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III. James here shows the respect he had even for the dispersed:
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<I>greeting,</I> saluting them, wishing peace and salvation to them.
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True Christians should not be the less valued for their hardships. It
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was the desire of this apostle's heart that those who were scattered
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might be comforted--that they might do well and fare well, and be
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enabled to rejoice even in their distresses. God's people have reason
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to rejoice in all places, and at all times; as will abundantly appear
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from what follows.</P>
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<A NAME="Jas1_2"> </A>
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<A NAME="Jas1_3"> </A>
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<A NAME="Jas1_4"> </A>
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<A NAME="Jas1_5"> </A>
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<A NAME="Jas1_6"> </A>
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<A NAME="Jas1_7"> </A>
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<A NAME="Jas1_8"> </A>
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<A NAME="Jas1_9"> </A>
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<A NAME="Jas1_10"> </A>
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<A NAME="Jas1_11"> </A>
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<A NAME="Jas1_12"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Necessity of Faith and Patience; Evil of Indecision.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>2 My brethren, count it all joy when ye fall into divers
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temptations;
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3 Knowing <I>this,</I> that the trying of your faith worketh
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patience.
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4 But let patience have <I>her</I> perfect work, that ye may be
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perfect and entire, wanting nothing.
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5 If any of you lack wisdom, let him ask of God, that giveth to
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all <I>men</I> liberally, and upbraideth not; and it shall be given
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him.
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6 But let him ask in faith, nothing wavering. For he that
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wavereth is like a wave of the sea driven with the wind and
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tossed.
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7 For let not that man think that he shall receive any thing of
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the Lord.
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8 A double minded man <I>is</I> unstable in all his ways.
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9 Let the brother of low degree rejoice in that he is exalted:
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10 But the rich, in that he is made low: because as the flower
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of the grass he shall pass away.
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11 For the sun is no sooner risen with a burning heat, but it
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withereth the grass, and the flower thereof falleth, and the
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grace of the fashion of it perisheth: so also shall the rich man
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fade away in his ways.
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12 Blessed <I>is</I> the man that endureth temptation: for when he
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is tried, he shall receive the crown of life, which the Lord hath
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promised to them that love him.
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</FONT></P>
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<P>
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We now come to consider the matter of this epistle. In this paragraph
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we have the following things to be observed:--</P>
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<P>
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I. The suffering state of Christians in this world is represented, and
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that in a very instructive manner, if we attend to what is plainly and
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necessarily implied, together with what is fully expressed.
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1. It is implied that troubles and afflictions may be the lot of the
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best Christians, even of those who have the most reason to think and
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hope well of themselves. Such as have a title to the greatest joy may
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yet endure very grievous afflictions. As good people are liable to be
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scattered, they must not think it strange if they meet with troubles.
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2. These outward afflictions and troubles are temptations to them. The
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devil endeavours by sufferings and crosses to draw men to sin and to
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deter them from duty, or unfit them for it; but, as our afflictions are
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in God's hand, they are intended for the trial and improvement of our
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graces. The gold is put into the furnace, that it may be purified.
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3. These temptations may be numerous and various: <I>Divers
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temptations,</I> as the apostle speaks. Our trials may be of many and
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different kinds, and therefore we have need to put on the whole armour
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of God. We must be armed on every side, because temptations lie on all
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sides.
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4. The trials of a good man are such as he does not create to himself,
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nor sinfully pull upon himself; but they are such as he is said to fall
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into. And for this reason they are the better borne by him.</P>
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<P>
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II. The graces and duties of a state of trial and affliction are here
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pointed out to us. Could we attend to these things, and grow in them as
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we should do, how good would it be for us to be afflicted!</P>
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<P>
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1. One Christian grace to be exercised is joy: <I>Count it all joy,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:2"><I>v.</I> 2</A>.
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We must not sink into a sad and disconsolate frame of mind, which would
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make us faint under our trials; but must endeavour to keep our spirits
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dilated and enlarged, the better to take in a true sense of our case,
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and with greater advantage to set ourselves to make the best of it.
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Philosophy may instruct men to be calm under their troubles; but
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Christianity teaches them to be joyful, because such exercises proceed
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from love and not fury in God. In them we are conformable to Christ our
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head, and they become marks of our adoption. By suffering in the ways
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of righteousness, we are serving the interests of our Lord's kingdom
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among men, and edifying the body of Christ; and our trials will
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brighten our graces now and our crown at last. Therefore there is
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reason to count it all joy when trials and difficulties become our lot
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in the way of our duty. And this is not purely a New-Testament paradox,
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but even in Job's time it was said, <I>Behold, happy is the man whom
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God correcteth.</I> There is the more reason for joy in afflictions if
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we consider the other graces that are promoted by them.</P>
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<P>
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2. Faith is a grace that one expression supposes and another expressly
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requires: <I>Knowing this, that the trial of your faith,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:3"><I>v.</I> 3</A>;
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and then in
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:6"><I>v.</I> 6</A>,
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<I>Let him ask in faith.</I> There must be a sound believing of the
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great truths of Christianity, and a resolute cleaving to them, in times
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of trial. That faith which is spoken of here as tried by afflictions
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consists in a belief of the power, and word, and promise of God, and in
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fidelity and constancy to the Lord Jesus.</P>
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<P>
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3. There must be patience: <I>The trial of faith worketh patience.</I>
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The trying of one grace produces another; and the more the suffering
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graces of a Christian are exercised the stronger they grow.
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<I>Tribulation worketh patience,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:3">Rom. v. 3</A>.
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Now, to exercise Christian patience aright, we must,
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(1.) Let it work. It is not a stupid, but an active thing. Stoical
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apathy and Christian patience are very different: by the one men
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become, in some measure, insensible of their afflictions; but by the
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other they become triumphant in and over them. Let us take care, in
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times of trial, that patience and not passion, be set at work in us;
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whatever is said or done, let patience have the saying and doing of it:
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let us not allow the indulging of our passions to hinder the operation
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and noble effects of patience; let us give it leave to work, and it
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will work wonders in a time of trouble.
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(2.) We must let it have its perfect work. Do nothing to limit it nor
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to weaken it; but let it have its full scope: if one affliction come
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upon the heels of another, and a train of them are drawn upon us, yet
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let patience go on till its work is perfected. When we bear all that
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God appoints, and as long as he appoints, and with a humble obedient
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eye to him, and when we not only bear troubles, but rejoice in them,
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then patience hath its perfect work.
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(3.) When the work of patience is complete, then the Christian is
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entire, and nothing will be wanting: it will furnish us with all that
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is necessary for our Christian race and warfare, and will enable us to
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persevere to the end, and then its work will be ended, and crowned with
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glory. After we have abounded in other graces, we <I>have need of
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patience,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:36">Heb. x. 36</A>.
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But <I>let patience have its perfect work, and we shall be perfect and
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entire, wanting nothing.</I></P>
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<P>
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4. Prayer is a duty recommended also to suffering Christians; and here
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the apostle shows,
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(1.) What we ought more especially to pray for--wisdom: <I>If any lack
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wisdom, let him ask of God.</I> We should not pray so much for the
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removal of an affliction as for wisdom to make a right use of it. And
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who is there that does not want wisdom under any great trials or
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exercises to guide him in his judging of things, in the government of
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his own spirit and temper, and in the management of his affairs? To be
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wise in trying times is a special gift of God, and to him we must seek
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for it.
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(2.) In what way this is to be obtained--upon our petitioning or asking
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for it. Let the foolish become beggars at the throne of grace, and they
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are in a fair way to be wise. It is not said, "Let such ask of man,"
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no, not of any man, but, "Let him ask of God," who made him, and gave
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him his understanding and reasonable powers at first, of him in whom
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are all the treasures of wisdom and knowledge. Let us confess our want
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of wisdom to God and daily ask it of him.
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(3.) We have the greatest encouragement to do this: <I>he giveth to all
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men liberally, and upbraideth not.</I> Yea, it is expressly promised
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that <I>it shall be given,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:5"><I>v.</I> 5</A>.
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Here is something in answer to every discouraging turn of the mind,
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when we go to God, under a sense of our own weakness and folly, to ask
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for wisdom. He to whom we are sent, we are sure, has it to give: and he
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is of a giving disposition, inclined to bestow this upon those who ask.
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Nor is there any fear of his favours being limited to some in this
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case, so as to exclude others, or any humble petitioning soul; for
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<I>he gives to all men.</I> If you should say you want a great deal of
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wisdom, a small portion will not serve your turn, the apostle affirms,
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he <I>gives liberally;</I> and lest you should be afraid of going to
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him unseasonably, or being put to shame for your folly, it is added, he
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<I>upbraideth not.</I> Ask when you will, and as often as you will, you
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will meet with no upbraidings. And if, after all, any should say, "This
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may be the case with some, but I fear I shall not succeed so well in my
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seeking for wisdom as some others may," let such consider how
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particular and express the promise is: <I>It shall be given him.</I>
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Justly then must fools perish in their foolishness, if wisdom may be
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had for asking, and they will not pray to God for it. But,
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(4.) There is one thing necessary to be observed in our asking, namely,
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that we do it with a believing, steady mind: <I>Let him ask in faith,
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nothing wavering,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:6"><I>v.</I> 6</A>.
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The promise above is very sure, taking this proviso along with us;
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wisdom shall be given to those who ask it of God, provided they believe
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that God is able to make the simple wise, and is faithful to make good
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|
his word to those who apply to him. This was the condition Christ
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|
insisted on, in treating with those who came to him for healing:
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|
<I>Believest thou that I am able to do this?</I> There must be <I>no
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wavering,</I> no staggering at the promise of God through unbelief, or
|
|
through a sense of any disadvantages that lie on our own part. Here
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therefore we see,</P>
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<P>
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5. That oneness, and sincerity of intention, and a steadiness of mind,
|
|
constitute another duty required under affliction: <I>He that wavereth
|
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is like a wave of the sea, driven with the wind, and tossed.</I> To be
|
|
sometimes lifted up by faith, and then thrown down again by distrust--to
|
|
mount sometimes towards the heavens, with an intention to secure glory,
|
|
and honour, and immortality, and then to sink again in seeking the ease
|
|
of the body, or the enjoyments of this world--this is very fitly and
|
|
elegantly compared to a wave of the sea, that rises and falls, swells
|
|
and sinks, just as the wind tosses it higher or lower, that way or
|
|
this. A mind that has but one single and prevailing regard to its
|
|
spiritual and eternal interest, and that keeps steady in its purposes
|
|
for God, will grow wise by afflictions, will continue fervent in its
|
|
devotions, and will be superior to all trials and oppositions. Now, for
|
|
the cure of a wavering spirit and a weak faith, the apostle shows the
|
|
ill effects of these,
|
|
|
|
(1.) In that the success of prayer is spoiled hereby: <I>Let not that
|
|
man think that he shall receive any thing of the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:7"><I>v.</I> 7</A>.
|
|
|
|
Such a distrustful, shifting, unsettled person is not likely to value a
|
|
favour from God as he should do, and therefore cannot expect to receive
|
|
it. In asking for divine and heavenly wisdom we are never likely to
|
|
prevail if we have not a heart to prize it above rubies, and the
|
|
greatest things in this world.
|
|
|
|
(2.) A wavering faith and spirit has a bad influence upon our
|
|
conversations. <I>A double-minded man is unstable in all his ways,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:8"><I>v.</I> 8</A>.
|
|
|
|
When our faith and spirits rise and fall with second causes, there will
|
|
be great unsteadiness in all our conversation and actions. This may
|
|
sometimes expose men to contempt in the world; but it is certain that
|
|
such ways cannot please God nor procure any good for us in the end.
|
|
While we have but one God to trust to, we have but one God to be
|
|
governed by, and this should keep us even and steady. He that is
|
|
unstable as water shall not excel. Hereupon,</P>
|
|
|
|
<P>
|
|
|
|
III. The holy humble temper of a Christian, both in advancement and
|
|
debasement, is described: and both poor and rich are directed on what
|
|
grounds to build their joy and comfort,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:9-11"><I>v.</I> 9-11</A>.
|
|
|
|
Here we may observe,
|
|
|
|
1. Those of low degree are to be looked upon as brethren: <I>Let the
|
|
brother of low degree,</I> &c. Poverty does not destroy the relation
|
|
among Christians.
|
|
|
|
2. Good Christians may be rich in the world,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:10"><I>v.</I> 10</A>.
|
|
|
|
Grace and wealth are not wholly inconsistent. Abraham, the father of
|
|
the faithful, was rich in silver and gold.
|
|
|
|
3. Both these are allowed to rejoice. No condition of lie puts us out
|
|
of a capacity of rejoicing in God. If we do not rejoice in him always,
|
|
it is our own fault. Those of low degree may rejoice, if they are
|
|
exalted to be rich in faith and heirs of the kingdom of God (as Dr.
|
|
Whitby explains this place); and the rich may rejoice in humbling
|
|
providences, as they produce a lowly and humble disposition of mind,
|
|
which is highly valuable in the sight of God. Where any are made poor
|
|
for righteousness' sake, their very poverty is their exaltation. It is
|
|
an honour to be dishonoured for the sake of Christ. <I>To you it is
|
|
given to suffer,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+1:29">Phil. i. 29</A>.
|
|
|
|
All who are brought low, and made lowly by grace, may rejoice in the
|
|
prospect of their exaltation at the last in heaven.
|
|
|
|
4. Observe what reason rich people have, notwithstanding their riches,
|
|
to be humble and low in their own eyes, because both they and their
|
|
riches are passing away: <I>As the flower of the grass he shall pass
|
|
away.</I> He, and his wealth with him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:11"><I>v.</I> 11</A>.
|
|
|
|
<I>For the sun has no sooner risen with a burning heat than it
|
|
withereth the grass.</I> Note hence, Worldly wealth is a withering
|
|
thing. Riches are too uncertain (says Mr. Baxter on this place), too
|
|
inconsiderable things to make any great or just alteration in our
|
|
minds. As a flower fades before the heat of the scorching sun, <I>so
|
|
shall the rich man fade away in his ways.</I> His projects, counsels,
|
|
and managements for this world, are called his <I>ways;</I> in these he
|
|
shall <I>fade away.</I> For this reason let him that is rich rejoice,
|
|
not so much in the providence of God, that makes him rich, as in the
|
|
grace of God, that makes and keeps him humble; and in those trials and
|
|
exercises that teach him to seek his felicity in and from God, and not
|
|
from these perishing enjoyments.</P>
|
|
|
|
<P>
|
|
|
|
IV. A blessing is pronounced on those who endure their exercises and
|
|
trials, as here directed: <I>Blessed is the man that endureth
|
|
temptation,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:12"><I>v.</I> 12</A>.
|
|
|
|
Observe,
|
|
|
|
1. It is not the man who suffers only that is blessed, but he who
|
|
endures, who with patience and constancy goes through all difficulties
|
|
in the way of his duty.
|
|
|
|
2. Afflictions cannot make us miserable, if it be not our own fault. A
|
|
blessing may arise from them, and we may be blessed in them. They are
|
|
so far from taking away a good man's felicity that they really increase
|
|
it.
|
|
|
|
3. Sufferings and temptations are the way to eternal blessedness:
|
|
<I>When he is tried, he shall receive the crown of life,</I>
|
|
<B><I>dokimos genomenos</I></B>--<I>when he is approved,</I> when his
|
|
graces are found to be true and of the highest worth (so metals are
|
|
tried as to their excellency by the fire), and when his integrity is
|
|
manifested, and all is approved of the great Judge. Note hence, To be
|
|
approved of God is the great aim of a Christian in all his trials; and
|
|
it will be his blessedness at last, when he shall receive the crown of
|
|
life. The tried Christian shall be a crowned one: and the crown he
|
|
shall wear will be a crown of life. It will be life and bliss to him,
|
|
and will last for ever. We only bear the cross for a while, but we
|
|
shall wear the crown to eternity.
|
|
|
|
4. This blessedness, involved in a crown of life, is a promised thing
|
|
to the righteous sufferer. It is therefore what we may most surely
|
|
depend upon: for, when heaven and earth shall pass away, this word of
|
|
God shall not fail of being fulfilled. But withal let us take notice
|
|
that our future reward comes, not as a debt, but by a gracious promise.
|
|
|
|
5. Our enduring temptations must be from a principle of love to God
|
|
and to our Lord Jesus Christ, otherwise we are not interested in this
|
|
promise: <I>The Lord hath promised to those that love him.</I> Paul
|
|
supposes that a man may for some point of religion even give <I>his
|
|
body to be burnt,</I> and yet not be pleasing to God, nor regarded by
|
|
him, because of his want of charity, or a prevailing sincere love to
|
|
God and man,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+13:3">1 Cor. xiii. 3</A>.
|
|
|
|
6. The crown of life is promised not only to great and eminent saints,
|
|
but to all those who have the love of God reigning in their hearts.
|
|
Every soul that truly loves God shall have its trials in this world
|
|
fully recompensed in that world above <I>where love is made
|
|
perfect.</I></P>
|
|
|
|
<A NAME="Jas1_13"> </A>
|
|
<A NAME="Jas1_14"> </A>
|
|
<A NAME="Jas1_15"> </A>
|
|
<A NAME="Jas1_16"> </A>
|
|
<A NAME="Jas1_17"> </A>
|
|
<A NAME="Jas1_18"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Procedure and Results of Sin.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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:
|
|
14 But every man is tempted, when he is drawn away of his own
|
|
lust, and enticed.
|
|
15 Then when lust hath conceived, it bringeth forth sin: and
|
|
sin, when it is finished, bringeth forth death.
|
|
16 Do not err, my beloved brethren.
|
|
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.
|
|
18 Of his own will begat he us with the word of truth, that we
|
|
should be a kind of firstfruits of his creatures.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
I. We are here taught that God is not the author of any man's sin.
|
|
Whoever they are who raise persecutions against men, and whatever
|
|
injustice and sin they may be guilty of in proceeding against them, God
|
|
is not to be charged with it. And, whatever sins good men may
|
|
themselves be provoked to by their exercises and afflictions, God is
|
|
not the cause of them. It seems to be here supposed that some
|
|
professors might fall in the hour of temptation, that the rod resting
|
|
upon them might carry some into ill courses, and make them put forth
|
|
their hands unto iniquity. But though this should be the case, and
|
|
though such delinquents should attempt to lay their fault on God, yet
|
|
the blame of their misconduct must lie entirely upon themselves. For,
|
|
|
|
1. There is nothing in the nature of God that they can lay the blame
|
|
upon: <I>Let no man say, when he is tempted</I> to take any evil
|
|
course, or do any evil thing, <I>I am tempted of God; for God cannot be
|
|
tempted with evil.</I> All moral evil is owing to some disorder in the
|
|
being that is chargeable with it, to a want of wisdom, or of power, or
|
|
of decorum and purity in the will. But who can impeach the holy God
|
|
with the want of these, which are his very essence? No exigence of
|
|
affairs can ever tempt him to dishonour or deny himself, and therefore
|
|
he cannot be tempted with evil.
|
|
|
|
2. There is nothing in the providential dispensations of God that the
|
|
blame of any man's sin can be laid upon
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:13"><I>v.</I> 13</A>):
|
|
|
|
<I>Neither tempteth he any man.</I> As God cannot be tempted with evil
|
|
himself, so neither can he be a tempter of others. He cannot be a
|
|
promoter of what is repugnant to his nature. The carnal mind is willing
|
|
to charge its own sins on God. There is something hereditary in this.
|
|
Our first father Adam tells God, <I>The woman thou gavest me</I>
|
|
tempted me, thereby, in effect, throwing the blame upon God, for giving
|
|
him the tempter. Let no man speak thus. It is very bad to sin; but is
|
|
much worse, when we have done amiss, to charge it upon God, and say it
|
|
was owing to him. Those who lay the blame of their sins either upon
|
|
their constitution or upon their condition in the world, or who pretend
|
|
they are under a fatal necessity of sinning, wrong God, as if he were
|
|
the author of sin. Afflictions, as sent by God, are designed to draw
|
|
out our graces, but not our corruptions.</P>
|
|
|
|
<P>
|
|
|
|
II. We are taught where the true cause of evil lies, and where the
|
|
blame ought to be laid
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:14"><I>v.</I> 14</A>):
|
|
|
|
<I>Every man is tempted</I> (in an ill sense) <I>when he is drawn away
|
|
of his own lust, and enticed.</I> In other scriptures the devil is
|
|
called <I>the tempter,</I> and other things may sometimes concur to
|
|
tempt us; but neither the devil nor any other person or thing is to be
|
|
blamed so as to excuse ourselves; for the true original of evil and
|
|
temptation is in our own hearts. The combustible matter is in us,
|
|
though the flame may be blown up by some outward causes. And therefore,
|
|
<I>if thou scornest, thou alone shalt bear it,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:12">Prov. ix. 12</A>.
|
|
|
|
Observe here,
|
|
|
|
1. The method of sin in its proceeding. First it draws away, then
|
|
entices. As holiness consists of two parts--forsaking that which is
|
|
evil and cleaving to that which is good, so these two things, reversed,
|
|
are the two parts of sin. The heart is carried from that which is good,
|
|
and enticed to cleave to that which is evil. It is first by corrupt
|
|
inclinations, or by lusting after and coveting some sensual or worldly
|
|
thing, estranged from the life of God, and then by degrees fixed in a
|
|
course of sin.
|
|
|
|
2. We may observe hence the power and policy of sin. The word here
|
|
rendered <I>drawn away</I> signifies a being forcibly haled or
|
|
compelled. The word translated <I>enticed</I> signifies being wheedled
|
|
and beguiled by allurements and deceitful representations of things,
|
|
<B><I>exelkomenos kai deleazomenos.</I></B> There is a great deal of
|
|
violence done to conscience and to the mind by the power of corruption:
|
|
and there is a great deal of cunning and deceit and flattery in sin to
|
|
gain us to its interests. The force and power of sin could never
|
|
prevail, were it not for its cunning and guile. Sinners who perish are
|
|
wheedled and flattered to their own destruction. And this will justify
|
|
God for ever in their damnation, that they destroyed themselves. Their
|
|
sin lies at their own door, and therefore their blood will lie upon
|
|
their own heads.
|
|
|
|
3. The success of corruption in the heart
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:15"><I>v.</I> 15</A>):
|
|
|
|
<I>Then, when lust hath conceived, it bringeth forth sin;</I> that is,
|
|
sin being allowed to excite desires in us, it will son ripen those
|
|
desires into consent, and then it is said to have <I>conceived.</I> The
|
|
sin truly exists, though it be but in embryo. And, when it has grown
|
|
it its full size in the mind, it is then brought forth in actual
|
|
execution. Stop the beginnings of sin therefore, or else all the evils
|
|
it produces must be wholly charged upon us.
|
|
|
|
4. The final issue of sin, and how it ends: <I>Sin, when it is
|
|
finished, bringeth forth death.</I> After sin is brought forth in
|
|
actual commissions, the <I>finishing of it</I> (as Dr. Manton
|
|
observes) is its being strengthened by frequent acts and settled into a
|
|
habit. And, when the iniquities of men are thus filled up, death is
|
|
brought forth. There is a death upon the soul, and death comes upon
|
|
the body. And, besides death spiritual and temporal, the wages of sin
|
|
is eternal death too. Let sin therefore be repented of and forsaken,
|
|
before it be finished. <I>Why will you die, O house of Israel!</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+33:11">Ezek. xxxiii. 11</A>.
|
|
|
|
God has no pleasure in your death, as he has no hand in your sin; but
|
|
both sin and misery are owing to yourselves. Your own hearts' lusts and
|
|
corruptions are your tempters; and when by degrees they have carried
|
|
you off from God, and finished the power and dominion of sin in you,
|
|
then they will prove your destroyers.</P>
|
|
|
|
<P>
|
|
|
|
III. We are taught yet further that, while we are the authors and
|
|
procurers of all sin and misery to ourselves, <I>God is the Father and
|
|
fountain of all good,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:16,17"><I>v.</I> 16, 17</A>.
|
|
|
|
We should take particular care not to err in our conceptions of God:
|
|
"<I>Do not err, my beloved brethren,</I> <B><I>me
|
|
lanasthe</I></B>--<I>do not wander,</I> that is, from the word of God,
|
|
and the accounts of him you have there. Do not stray into erroneous
|
|
opinions, and go off from the standard of truth, the things which you
|
|
have received from the Lord Jesus and by the direction of his Spirit."
|
|
The loose opinions of Sinon, and the Nicolaitans (from whom the
|
|
Gnostics, a most sensual corrupt set of people, arose afterwards), may
|
|
perhaps, by the apostle here, be more especially cautioned against.
|
|
Those who are disposed to look into these may consult the first book of
|
|
Irenæus against heresies. Let corrupt men run into what notions
|
|
they will, the truth, as it is in Jesus, stands thus: That God is not,
|
|
cannot be, the author and patronizer of any thing that is evil; but
|
|
must be acknowledged as the cause and spring of every thing that is
|
|
good: <I>Every good and every perfect gift is from above, and cometh
|
|
down from the Father of lights,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:17"><I>v.</I> 17</A>.
|
|
|
|
Here observe,
|
|
|
|
1. God is the Father of lights. The visible light of the sun and the
|
|
heavenly bodies is from him. He said, <I>Let there be light, and there
|
|
was light.</I> Thus God is at once represented as the Creator of the
|
|
sun and in some respects compared to it. "As the sun is the same in its
|
|
nature and influences, though the earth and clouds, oft interposing,
|
|
make it seem to us as varying, by its rising and setting, and by its
|
|
different appearances, or entire withdrawment, when the change is not
|
|
in it; so God is unchangeable, and our changes and shadows are not from
|
|
any mutability or shadowy alterations in him, but from
|
|
ourselves."--<I>Baxter.</I> The Father of lights, <I>with whom there is
|
|
no variableness, neither shadow of turning.</I> What the sun is in
|
|
nature, God is in grace, providence, and glory; aye, and infinitely
|
|
more. For,
|
|
|
|
2. Every good gift is from him. As the Father of lights, he gives the
|
|
light of reason. <I>The inspiration of the Almighty giveth
|
|
understanding,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+32:8">Job xxxii. 8</A>.
|
|
|
|
He gives also the light of learning: Solomon's wisdom in the knowledge
|
|
of nature, in the arts of government, and in all his improvements, is
|
|
ascribed to God. The light of divine revelation is more immediately
|
|
from above. The light of faith, purity, and all manner of consolation
|
|
is from him. So that we have nothing good but what we receive from God,
|
|
as there is no evil or sin in us, or done by us, but what is owing to
|
|
ourselves. We must own God as the author of all the powers and
|
|
perfections that are in the creature, and the giver of all the benefits
|
|
which we have in and by those powers and perfections: but none of their
|
|
darknesses, their imperfections, or their ill actions are to be charged
|
|
on the Father of lights; from him proceeds every good and perfect gift,
|
|
both pertaining to this life and that which is to come.
|
|
|
|
3. As every good gift is from God, so particularly the renovation of
|
|
our natures, our regeneration, and all the holy happy consequences of
|
|
it, must be ascribed to him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:18"><I>v.</I> 18</A>):
|
|
|
|
<I>Of his own will begat he us with the word of truth.</I> Here let us
|
|
take notice,
|
|
|
|
(1.) A true Christian is a creature begotten anew. He becomes as
|
|
different a person from what he was before the renewing influences of
|
|
divine grace as if he were formed over again, and born afresh.
|
|
|
|
(2.) The original of this good work is here declared: it is of God's
|
|
own will; not by our skill or power; not from any good foreseen in us,
|
|
or done by us, but purely from the good-will and grace of God.
|
|
|
|
(3.) The means whereby this is affected are pointed out: <I>the word of
|
|
truth,</I> that is, the gospel, as Paul expresses it more plainly,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+4:15">1 Cor. iv. 15</A>,
|
|
|
|
<I>I have begotten you in Jesus Christ through the gospel.</I> This
|
|
gospel in indeed a word of truth, or else it could never produce such
|
|
real, such lasting, such great and noble effects. We may rely upon it,
|
|
and venture our immortal souls upon it. And we shall find it a means of
|
|
our sanctification as it is a word of truth,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:17">John xvii. 17</A>.
|
|
|
|
(4.) The end and design of God's giving renewing grace is here laid
|
|
down: <I>That we should be a kind of first-fruits of his
|
|
creatures</I>--that we should be God's portion and treasure, and a more
|
|
peculiar property to him, as the first-fruits were; and that we should
|
|
become holy to the Lord, as the first-fruits were consecrated to him.
|
|
Christ is the first-fruits of Christians, Christians are the
|
|
first-fruits of creatures.</P>
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|
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|
<A NAME="Jas1_19"> </A>
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<A NAME="Jas1_20"> </A>
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<A NAME="Jas1_21"> </A>
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<A NAME="Jas1_22"> </A>
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<A NAME="Jas1_23"> </A>
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<A NAME="Jas1_24"> </A>
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<A NAME="Jas1_25"> </A>
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<A NAME="Jas1_26"> </A>
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<A NAME="Jas1_27"> </A>
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<A NAME="Sec4"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>On Suppressing Corrupt Affections; The Duty of Hearers; Practical Religion.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>19 Wherefore, my beloved brethren, let every man be swift to
|
|
hear, slow to speak, slow to wrath:
|
|
20 For the wrath of man worketh not the righteousness of God.
|
|
21 Wherefore lay apart all filthiness and superfluity of
|
|
naughtiness, and receive with meekness the engrafted word, which
|
|
is able to save your souls.
|
|
22 But be ye doers of the word, and not hearers only, deceiving
|
|
your own selves.
|
|
23 For if any be a hearer of the word, and not a doer, he is
|
|
like unto a man beholding his natural face in a glass:
|
|
24 For he beholdeth himself, and goeth his way, and straightway
|
|
forgetteth what manner of man he was.
|
|
25 But whoso looketh into the perfect law of liberty, and
|
|
continueth <I>therein,</I> he being not a forgetful hearer, but a doer
|
|
of the work, this man shall be blessed in his deed.
|
|
26 If any man among you seem to be religious, and bridleth not
|
|
his tongue, but deceiveth his own heart, this man's religion <I>is</I>
|
|
vain.
|
|
27 Pure religion and undefiled before God and the Father is
|
|
this, To visit the fatherless and widows in their affliction,
|
|
<I>and</I> to keep himself unspotted from the world.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In this part of the chapter we are required,</P>
|
|
|
|
<P>
|
|
|
|
I. To restrain the workings of passion. This lesson we should learn
|
|
under afflictions; and this we shall learn if we are indeed begotten
|
|
again by the word of truth. For thus the connection stands--An angry and
|
|
hasty spirit is soon provoked to ill things by afflictions, and errors
|
|
and ill opinions become prevalent through the workings of our own vile
|
|
and vain affections; but the renewing grace of God and the word of the
|
|
gospel teach us to subdue these: <I>Wherefore, my beloved brethren, let
|
|
every man be swift to hear, slow to speak, slow to wrath,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:19"><I>v.</I> 19</A>.
|
|
|
|
This may refer,
|
|
|
|
1. To the word of truth spoken of in the
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:18">verse foregoing</A>.
|
|
|
|
And so we may observe, It is our duty rather to hear God's word, and
|
|
apply our minds to understand it, than to speak according to our own
|
|
fancies or the opinions of men, and to run into heat and passion
|
|
thereupon. Let not such errors as that of God's being the occasion of
|
|
men's sin ever be hastily, much less angrily, mentioned by you (and so
|
|
as to other errors); but be ready to hear and consider what God's word
|
|
teaches in all such cases.
|
|
|
|
2. This may be applied to the afflictions and temptations spoken of in
|
|
the beginning of the chapter. And then we may observe, It is our duty
|
|
rather to hear how God explains his providences, and what he designs by
|
|
the, than to say as David did in his haste, <I>I am cut off;</I> or as
|
|
Jonah did in his passion, I do well to be angry. Instead of censuring
|
|
God under our trials, let us open our ears and hearts to hear what he
|
|
will say to us.
|
|
|
|
3. This may be understood as referring to the disputes and differences
|
|
that Christians, in those times of trial, were running into among
|
|
themselves: and so this part of the chapter may be considered without
|
|
any connection with what goes before. Here we may observe that,
|
|
whenever matters of difference arise among Christians, each side should
|
|
be willing to hear the other. People are often stiff in their own
|
|
opinions because they are not willing to hear what others have to offer
|
|
against them: whereas we should be swift to hear reason and truth on
|
|
all sides, and be slow to speak any thing that should prevent this:
|
|
and, when we do speak, there should be nothing of wrath; for a soft
|
|
answer turneth away wrath. As this epistle is designed to correct a
|
|
variety of disorders that existed among Christians, these words,
|
|
<I>swift to hear, slow to speak, slow to wrath,</I> may be very well
|
|
interpreted according to this last explication. And we may further
|
|
observe from them that, if men would govern their tongues, they must
|
|
govern their passions. When Moses's spirit was provoked, <I>he spoke
|
|
unadvisedly with his lips.</I> If we would be slow to speak, we must be
|
|
slow to wrath.</P>
|
|
|
|
<P>
|
|
|
|
II. A very good reason is given for suppressing: <I>For the wrath of
|
|
man worketh not the righteousness of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:20"><I>v.</I> 20</A>.
|
|
|
|
It is as if the apostle had said, "Whereas men often pretend zeal for
|
|
God and his glory, in their heat and passion, let them know that God
|
|
needs not the passions of any man; his cause is better served by
|
|
mildness and meekness than by wrath and fury." Solomon says, <I>The
|
|
words of the wise are heard in quiet, more than the cry of him that
|
|
ruleth among fools,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+9:17">Eccl. ix. 17</A>.
|
|
|
|
Dr. Manton here says of some assemblies, "That if we were as 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, <I>Hear me! hear me!</I>
|
|
the father modestly replied, <I>Nec ego te, nec tu me, sed ambo
|
|
audiamus apostolum--Neither let me hear thee, nor do thou hear me, but
|
|
let us both hear the apostle.</I>" The worst thing we can bring to a
|
|
religious controversy is anger. This, however it may pretend to be
|
|
raised by a concern for what is just and right, is not to be trusted.
|
|
<I>Wrath</I> is a human thing, and the wrath of man stands opposed to
|
|
the righteousness of God. Those who pretend to serve the cause of God
|
|
hereby show that they are acquainted neither with God or his cause.
|
|
This passion must especially be watched against when we are hearing the
|
|
word of God. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:1,2">1 Pet. ii. 1, 2</A>.</P>
|
|
|
|
<P>
|
|
|
|
III. We are called upon to suppress other corrupt affections, as well
|
|
as rash anger: <I>Lay aside all filthiness and superfluity of
|
|
naughtiness,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:21"><I>v.</I> 21</A>.
|
|
|
|
The word here translated <I>filthiness</I> signifies those lusts which
|
|
have the greatest turpitude and sensuality in them; and the words
|
|
rendered <I>superfluity of naughtiness</I> may be understood of the
|
|
overflowings of malice or any other spiritual wickednesses. Hereby we
|
|
are taught, as Christians, to watch against, and lay aside, not only
|
|
those more gross and fleshly dispositions and affections which
|
|
denominate a person filthy, but all the disorders of a corrupt heart,
|
|
which would prejudice it against the word and ways of God. Observe,
|
|
|
|
1. Sin is a defiling thing; it is called filthiness itself.
|
|
|
|
2. There is abundance of that which is evil in us, to be watched
|
|
against; there is <I>superfluity of naughtiness.</I>
|
|
|
|
3. It is not enough to restrain evil affections, but <I>they must be
|
|
cast from us, or laid apart.</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+30:22">Isa. xxx. 22</A>,
|
|
|
|
<I>Thou shalt cast them away as a menstruous cloth; thou shalt say, Get
|
|
you hence.</I>
|
|
|
|
4. This must extend not only to outward sins, and greater abominations,
|
|
but to all sin of thought and affection as well as speech and practice;
|
|
<B><I>pasan rhyparian</I></B>--<I>all filthiness,</I> every thing that
|
|
is corrupt and sinful.
|
|
|
|
5. Observe, from the foregoing parts of this chapter, the laying aside
|
|
of all filthiness is what a time of temptation and affliction calls
|
|
for, and is necessary to the avoiding of error, and the right receiving
|
|
and improving of the word of truth: for,</P>
|
|
|
|
<P>
|
|
|
|
IV. We are here fully, though briefly, instructed concerning hearing
|
|
the word of God.</P>
|
|
|
|
<P>
|
|
|
|
1. We are required to prepare ourselves for it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:21"><I>v.</I> 21</A>),
|
|
|
|
to get rid of every corrupt affection and of every prejudice and
|
|
prepossession, and to lay aside those sins which pervert the judgment
|
|
and blind the mind. <I>All the filthiness and superfluity of
|
|
naughtiness,</I> before explained, must, in an especial manner, be
|
|
subdued and cast off, by all such as attend on the word of the
|
|
gospel.</P>
|
|
|
|
<P>
|
|
|
|
2. We are directed how to hear it: <I>Receive with meekness the
|
|
engrafted word, which is able to save your souls.</I>
|
|
|
|
(1.) In hearing the word of God, we are to receive it--assent to the
|
|
truths of it--consent to the laws of it; receive it as the stock does
|
|
the graft; so as that the fruit which is produced may be, not according
|
|
to the nature of the sour stock, but according to the nature of that
|
|
word of the gospel which is engrafted into our souls.
|
|
|
|
(2.) We must therefore yield ourselves to the word of God, with most
|
|
submissive, humble, and tractable tempers: this is to <I>receive it
|
|
with meekness.</I> Being willing to hear of our faults, and taking it
|
|
not only patiently, but thankfully, desiring also to be molded and
|
|
formed by the doctrines and precepts of the gospel.
|
|
|
|
(3.) In all our hearing we should aim at the salvation of our souls. It
|
|
is the design of the word of God to make us wise to salvation; and
|
|
those who propose any meaner or lower ends to themselves in attending
|
|
upon it dishonour the gospel and disappoint their souls. We should come
|
|
to the word of God (both to read it and hear it), as those who know it
|
|
is <I>the power of God unto salvation to every one that believeth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:16">Rom. i. 16</A>.</P>
|
|
|
|
<P>
|
|
|
|
3. We are taught what is to be done after hearing
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:22"><I>v.</I> 22</A>):
|
|
|
|
<I>But be you doers of the word, and not hearers only, deceiving your
|
|
own selves.</I> Observe here,
|
|
|
|
(1.) Hearing is in order to doing; the most attentive and the most
|
|
frequent hearing of the word of God will not avail us, unless we be
|
|
also doers of it. If we were to hear a sermon every day of the week,
|
|
and an angel from heaven were the preacher, yet, if we rested in bare
|
|
hearing, it would never bring us to heaven. Therefore the apostle
|
|
insists much upon it (and, without doubt, it is indispensably
|
|
necessary) that we practice what we hear. "There must be inward
|
|
practice by meditation, and outward practice in true obedience."
|
|
<I>Baxter.</I> It is not enough to remember what we hear, and to be
|
|
able to repeat it, and to give testimony to it, and commend it, and
|
|
write it, and preserve what we have written; that which all this is in
|
|
order to, and which crowns the rest, is that we be doers of the word.
|
|
Observe,
|
|
|
|
(2.) Bare hearers are self-deceivers; the original word,
|
|
<B><I>paralogizomenoi,</I></B> signifies men's arguing sophistically to
|
|
themselves; their reasoning is manifestly deceitful and false when they
|
|
would make one part of their work discharge them from the obligation
|
|
they lie under to another, or persuade themselves that filling their
|
|
heads with notions is sufficient, though their hearts be empty of good
|
|
affections and resolutions, and their lives fruitless of good works.
|
|
Self-deceit will be found the worst deceit at last.</P>
|
|
|
|
<P>
|
|
|
|
4. The apostle shows what is the proper use of the word of God, who
|
|
they are that do not use it as they ought, and who they are that do
|
|
make a right use of it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:23-25"><I>v.</I> 23-25</A>.
|
|
|
|
Let us consider each of these distinctly.
|
|
|
|
(1.) The use we are to make of God's word may be learnt from its being
|
|
compared to a glass, in which a man may <I>behold his natural face.</I>
|
|
As a looking-glass shows us the spots and defilements upon our faces,
|
|
that they may be remedied and washed off, so the word of God shows us
|
|
our sins, that we may repent of them and get them pardoned; it shows us
|
|
what is amiss, that it may be amended. There are glasses that will
|
|
flatter people; but that which is truly the word of God is no
|
|
flattering glass. If you flatter yourselves, it is your own fault;
|
|
<I>the truth, as it is in Jesus,</I> flatters no man. Let the word of
|
|
truth be carefully attended to, and it will set before you the
|
|
corruption of your nature, the disorders of your hearts and lives; it
|
|
will tell you plainly what you are. Paul describes himself as in
|
|
sensible of the corruption of his nature till he saw himself in the
|
|
glass of the law
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+7:9">Rom. vii. 9</A>):
|
|
|
|
"<I>I was alive without the law;</I> that is, I took all to be right
|
|
with me, and thought myself not only clean, but, compared with the
|
|
generality of the world, beautiful too; <I>but when the commandment
|
|
came,</I> when the glass of the law was set before me, <I>then sin
|
|
revived, and I died</I>--then I saw my spots and deformities, and
|
|
discovered that amiss in myself which before I was not aware of; and
|
|
such was the power of the law, and of sin, that I then perceived myself
|
|
in a state of death and condemnation." Thus, when we attend to <I>the
|
|
word of God,</I> so as to see ourselves, our true state and condition,
|
|
to rectify what is amiss, and to form and dress ourselves anew by the
|
|
glass of God's word, this is to make a proper use of it.
|
|
|
|
(2.) We have here an account of those who do not use this glass of the
|
|
word as they ought: <I>He that beholds himself, and goes his way, and
|
|
straightway forgets what manner of man he was,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:24"><I>v.</I> 24</A>.
|
|
|
|
This is the true description of one who hears the word of God and does
|
|
it not. How many are there who, when they sit under the word, are
|
|
affected with their own sinfulness, misery, and danger, acknowledge the
|
|
evil of sin, and their need of Christ; but, when their hearing is over,
|
|
all is forgotten, convictions are lost, good affections vanish, and
|
|
pass away like the waters of a land-flood: he <I>straightway
|
|
forgets.</I> "The word of God (as Dr. Manton speaks) discovers how we
|
|
may do away our sins, and deck and attire our souls with the
|
|
righteousness of Jesus Christ. <I>Maculæ sunt peccata, quæ
|
|
ostendit lex; aqua est sanguis Christi, quem ostendit evangelium--Our
|
|
sins are the spots which the law discovers; Christ's blood is the laver
|
|
which the gospel shows.</I>" But in vain do we hear God's word, and
|
|
look into the gospel glass, if we go away, and forget our spots,
|
|
instead of washing them off, and forget our remedy, instead of applying
|
|
to it. This is the case of those who do not hear the word as they
|
|
ought.
|
|
|
|
(3.) Those also are described, and pronounced blessed, who hear aright,
|
|
and who use the glass of God's word as they should do
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:25"><I>v.</I> 25</A>):
|
|
|
|
<I>Whoso looketh into the perfect law of liberty, and continueth
|
|
therein,</I> &c. Observe here,
|
|
|
|
[1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it,
|
|
<I>of liberation,</I> giving us deliverance from the Jewish law, and
|
|
from sin and guilt, and wrath and death. The ceremonial law was a yoke
|
|
of bondage; the gospel of Christ is a law of liberty.
|
|
|
|
[2.] It is a perfect law; nothing can be added to it.
|
|
|
|
[3.] In hearing the word, we look into this perfect law; we consult it
|
|
for counsel and direction; we look into it, that we may thence take our
|
|
measures.
|
|
|
|
[4.] Then only do we look into the law of liberty as we should when we
|
|
<I>continue therein</I>--"when we dwell in the study of it, till it
|
|
turn to a spiritual life, engrafted and digested in us"
|
|
(<I>Baxter</I>)--when we are not forgetful of it, but practice it as
|
|
our work and business, set it always before our eyes, and make it the
|
|
constant rule of our conversation and behaviour, and model the temper
|
|
of our minds by it.
|
|
|
|
[5.] Those who thus do, and <I>continue in the law and word of God,</I>
|
|
are, and <I>shall be, blessed in their deed; blessed in all their
|
|
ways,</I> according to the first psalm, to which, some think, James
|
|
here alludes. <I>He that meditates in the law of God, and walks
|
|
according to it,</I> the psalmist says, <I>shall prosper in whatsoever
|
|
he does.</I> And <I>he that is not a forgetful hearer, but a doer of
|
|
the work</I> which God's word sets him about, James says, <I>shall be
|
|
blessed.</I> The papists pretend that here we have a clear text to
|
|
prove we are blessed for our good deeds; but Dr. Manton, in answer to
|
|
that pretence, puts the reader upon marking the distinctness of
|
|
scripture-phrase. The apostle does not say, <I>for</I> his deeds, that
|
|
any man is blessed, but <I>in</I> his deed. This is a way in which we
|
|
shall certainly find blessedness, but not the cause of it. This
|
|
blessedness does not lie in knowing, but in doing the will of God.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=joh+13:17">John xiii. 17</A>,
|
|
|
|
<I>If you know these things, happy are you if you do them.</I> It is
|
|
not talking, but walking, that will bring us to heaven.</P>
|
|
|
|
<P>
|
|
|
|
V. The apostle next informs us how we may distinguish between a vain
|
|
religion and that which is pure and approved of God. Great and hot
|
|
disputes there are in the world about this matter: what religion is
|
|
false and vain, and what is true and pure. I wish men would agree to
|
|
let the holy scripture in this place determine the question: and here
|
|
it is plainly and peremptorily declared,</P>
|
|
|
|
<P>
|
|
|
|
1. What is a vain religion: <I>If any man among you seemeth to be
|
|
religious, and bridleth not his tongue, but deceives his own heart,
|
|
this man's religion is vain.</I> Here are three things to be
|
|
observed:--
|
|
|
|
(1.) In a vain religion there is much of show, and affecting to seem
|
|
religious in the eyes of others. This, I think, is mentioned in a
|
|
manner that should fix our thoughts on the word <I>seemeth.</I> When
|
|
men are more concerned to seem religious than really to be so, it is a
|
|
sign that their religion is but vain. Not that <I>religion</I> itself
|
|
is a vain thing (those do it a great deal of injustice who say, <I>It
|
|
is in vain to serve the Lord</I>), but it is possible for people to
|
|
make it a vain thing, if they have only a form of godliness, and not
|
|
the power.
|
|
|
|
(2.) In a vain religion there is much censuring, reviling, and
|
|
detracting of others. The not bridling the tongue here is chiefly meant
|
|
of not abstaining from these evils of the tongue. When we hear people
|
|
ready to speak of the faults of others, or to censure them as holding
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scandalous errors, or to lessen the wisdom and piety of those about
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them, that they themselves may seem the wiser and better, this is a
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sign that they have but a vain religion. The man who has a detracting
|
|
tongue cannot have a truly humble gracious heart. He who delights to
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|
injure his neighbour in vain pretends to love God; therefore a reviling
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|
tongue will prove a man a hypocrite. Censuring is a pleasing sin,
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|
extremely complaint with nature, and therefore evinces a man's being in
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|
a natural state. These sins of the tongue were the great sins of that
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age in which James wrote (as other parts of this epistle fully show);
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and it is a strong sing of a vain religion (says Dr. Manton) to be
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|
carried away with the evil of the times. This has ever been a leading
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|
sin with hypocrites, that the more ambitious they have been to seem
|
|
well themselves the more free they have been in censuring and running
|
|
down others; and there is such quick intercourse between the tongue and
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|
the heart that the one may be known by the other. On these accounts it
|
|
is that the apostle has made an ungoverned tongue an undoubted certain
|
|
proof of a vain religion. There is no strength nor power in that
|
|
religion which will not enable a man to bridle his tongue.
|
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(3.) In a vain religion a man deceives his own heart; he goes on in
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|
such a course of detracting from others, and making himself seem
|
|
somebody, that at last the vanity of his religion is consummated by the
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deceiving of his own soul. When once religion comes to be a vain thing,
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how great is the vanity!</P>
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<P>
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2. It is here plainly and peremptorily declared wherein true religion
|
|
consists: <I>Pure religion and undefiled before God and the Father is
|
|
this,</I>
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|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:27"><I>v.</I> 27</A>.
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Observe,
|
|
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(1.) It is the glory of religion to be pure and undefiled; not mixed
|
|
with the inventions of men nor with the corruption of the world. False
|
|
religions may be known by their impurity and uncharitableness;
|
|
according to that of John, <I>He that doeth not righteousness</I> is
|
|
not of God neither he that <I>loveth not his brother,</I> 1
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:10">John iii. 10</A>.
|
|
|
|
But, on the other hand, a holy life and a charitable heart show a true
|
|
religion. Our religion is not (says Dr. Manton) adorned with
|
|
ceremonies, but purity and charity. And it is a good observation of his
|
|
that a religion which is pure should be kept undefiled.
|
|
|
|
(2.) That religion is pure and undefiled which is so before God and the
|
|
Father. That is right which is so in God's eye, and which chiefly aims
|
|
at his approbation. True religion teaches us to do every thing as in
|
|
the presence of God; and to seek his favour, and study to please him in
|
|
all our actions.
|
|
|
|
(3.) Compassion and charity to the poor and distressed from a very
|
|
great and necessary part of true religion: <I>Visiting the fatherless
|
|
and widow in their affliction.</I> Visiting is here put for all manner
|
|
of relief which we are capable of giving to others; and fatherless and
|
|
widows are here particularly mentioned, because they are generally most
|
|
apt to be neglected or oppressed: but by them we are to understand all
|
|
who are proper objects of charity, all who are in affliction. It is
|
|
very remarkable that if the sum of religion be drawn up to two articles
|
|
this is one--to be charitable and relieve the afflicted. Observe,
|
|
|
|
(4.) An unspotted life must accompany an unfeigned love and charity:
|
|
<I>To keep himself unspotted from the world.</I> The world is apt to
|
|
spot and blemish the soul, and it is hard to live in it, and have to do
|
|
with it, and not be defiled; but this must be our constant endeavour.
|
|
Herein consists pure and undefiled religion. The very things of the
|
|
world too much taint our spirits, if we are much conversant with them;
|
|
but the sins and lusts of the world deface and defile them very
|
|
woefully indeed. John comprises <I>all that is in the world,</I> which
|
|
we are not to love, under three heads: <I>the lust of the flesh, the
|
|
lust of the eyes, and the pride of life;</I> and to keep ourselves
|
|
unspotted from all these is to keep ourselves unspotted from the world.
|
|
May God by his grace keep both our hearts and lives clean from the love
|
|
of the world, and from the temptations of wicked worldly men.</P>
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