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, Ave 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 tlie more grief, that are natural to us.
Obs. 2. From that doth the scripture say in vain ? Yet it is no-
348 AX ExrosiTiON', witu ^'OTES, [Jas. IV. G.
■where in the same terms and words. The scripture saith that wliich may be inferred from the scope of it and by just consequence. Im- mediate inferences are as valid as express words. Christ proveth the resurrection not by direct testimony, but by argument, Mat. xxii. 32. What the scri})ture doth import, therefore, by good consequence, should be received as if it w(ne expressed.
Obs. 3. Carnal j)ersons 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 ofJers of the gospel. Wlien the word of God hath not an answerable effect, it is to us a vain and dead letter. Oh ! do not let the scrijitures, by way of comfort, counsel, or reproof, speak in vain to you. When you meet witli any moving passage, ask witliin yourselves, Wlierefoie was this sjioken in the word of God ? was it spoken in vain ? or shall I make it so ? &c.
Obs. 4. Fioni tliat the spirit that chuelleth in us. 8ome understand it of Satan, as wo liinted, ' wlio worketh in the children of disobedience,' Eph. ii. 2, but more properly of our own spirit, the bent of our carnal hearts. Naturally we have all a wicked spirit that dwelleth in us. We commit sin, as heavy bodies move downward, not from an im- ])ression without, but from our own spirit and nature. Oh ! be the more earnest to partake of the divine nature, and be more watch- ful over yourselves. Your own spirit is the cause of sin ; inward con- cupiscence is the worst enemy, James i. 14.
Obs. 5. From that Trpb^ (^66uov eiriirodei, Imfeth 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. G. Fiom that to envy. Natural coriuption doth most of all bewray itself by envy. We iiave 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.^ The devil first envied us the favour of God, and ever since we have envied one another. The ciiildren of God are often surprised. So Joshua, Num. xi. 29. So Peter envied John, as excelling him in tlie love of Christ, Jolin xxi. 20, 21. It is a sin that breaketh both tables at once ; it beginneth in discontent with God, and endeth in injury to man ; it is the root of hatred against godli- ness. They that are at the bottom of the hill fret at those that are at the top, and men malign what they will not imitate. Wicked men would have all upon the same level. Abel's sacrifice was better than Cain's, and theiefore Cain nuudered 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 wutch advantage to destroy.
Ver. G. But lie giveUt more (jrace : wherefore lie saith, God re- aisietJt the 'proud, but fjiveth grace to the humble.
But he fjiveth more grace. — Some read it giveth, applying it to the scripture. It giveth grace, because it offereth it, and is a means in
^ ' Vidi zelaiitein iiarvuluin,' &c. — Aurjunt.
JaS. IV. 6.] LTON THE EPISTLE OF JAMES. 349
God's hand of working it. But I rather suppose it is to be applied to God, for it is spoken in opposition to ' the spirit in us that kisteth to envy ; ' and so suiteth with the scope of the context, which istosliow, 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 formal ity of expression, and the senses be all pious and subor- dinate one to another, it will not be amiss to improve them into so many several observations.