Ohs. 4. From that of God, in all our wants we must immedi- ately repair to God. The scriptures do not direct us to the shrines of saints, but to tlie throne of grace. You need not use the saint.s' inter- cession ; Christ hath opened a way for you into the presence of the Father.
Obs. 5. More particularly observe, wisdom must be sought of God. He is wise, the fountain of wisdom, an unexhausted fountain. His stock is not spent by misgiving. See Job xxxii. 8, ' There is a spirit in man ; but the inspiration of the Almighty giveth understanding.' Men have the faculty, but God giveth tlie light, as the dial is capable
^ 'SapienH ad omnem incursum munitus et iiitentus, non si paupertas, non si ignorni- nia, non si dolor impetuui faciant, pedem ruferet ; interritus et contra iiia ibit et inter ilia.' — Seneca.
JaS, I. 5.] UPON THE EPISTLE OF JAMES. 41
of showing the time of the day when the sun shineth on it. It is a most spiritual idolatry to ' lean to our own understanding^.' True wisdom is a divine ray, and an emanation from God. Men never obtain it but in the way of a humble trust. When we see our insufficiency and God's all-sufficiency, then the Lord undertaketh for us, to direct us and guide us : Prov. iii. 5, 6, ' Acknowledge the Lord in all thy ways, and he shall direct thy paths.' When men are con- ceited, and think to relieve their souls by their own thoughts and care, they do but perplex themselves the more. God will be acknow- ledged, that is, consulted with, in all our undertakings and conflicts, or else we shall miscarry. The better sort of heathens would not begin anything of moment without asking counsel at the oracle. As all wisdom is to be sought of God, so especially this wisdom, to bear afflictions. There is nothing more abhorrent from reason than to think ourselves happy in misery. We must go to another school than that of nature. I confess reason and nature may offer some rules that may carry a man far in the art of patience ; but what is an inferior or grammar school to a university ? The best way will be, not to go to nature, but Christ, ' in whom are hid all the treasures of wisdom and knowledge,' Col. ii. 3.
Ohs. 6. From that let 1dm 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.^ Prayer coming between our desires and the bounty of God is a means to beget a due respect between him and us: every audience increaseth love, thanks, and trust, Ps. cxvi. 1, 2, We usually wear with thanks what we win by prayer ; and those comforts are best im- proved which we receive upon our knees. Well, then, wisdom and every good gift is an alms — you have it for the asking. Mercies at that rate do not cost dear. Oh ! who would not be one of that number whom God calleth his suppliants? Zeph. iii. 10; of 'the generation of them that seek him ' ? Ps. xxiv. 6.
Ohs. 7. Asking yieldeth a remedy for the greatest wants. Men sit down groaning under their discouragements, because they do not look further than themselves. Oh ! you do not know how you may speed in asking. God humbleth us with much weakness, that he may put us upon prayer. That is easy to the Spirit which is hard to nature. God requireth such obedience as is above the power of our natures, but not above the power of his own grace. It was a good saying that, Da quodjubes, et juhe 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 hatli commanded, you may be bold to ask. There is a promise goeth hand-in-hand with every precept : ' Let him ask.'
Ohs. 8. That giveth. — God's dispensations to the creatures are car-
^ Clem. Alex. lib. vii. Strom.
42 AN EXPOSITION, WITH NOTES, [JaS. I. 5.
ried in the way of a gift. Who can make God his dehtor, ad- vantage his being, or perform an act tliat may he obliging and meritorious? Usually God bestoweth most upon those who, in the eye of the world, are of least desert, and least able to requite him. Doth not he invite the worst freely ? Isa. Iv. 1, 'He that hath no money, come and buy, without money and without price.' Nazianzen,i I remember, notably improveth this place, di t% €v^o\ia<i tov (TvvaWdyfMaTO^ — Oh, this easy way of contract ! SlStocnv i]hiov 7) Xafx^dvovaiv erepoi — he giveth more willingly than others sell ; coviov crol TO OeXya-ai fxovov ro dyaOov — 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.