* 'Apostatai sunt maximi osores sui ordinis.'
^ See Grotius in Acts xix. 33.
^ See Despaigne's New Observations on the Creed, about the beginning.
398 AN EXPOSITION, WITH NOTES, [J AS. V. 1.
hints. Concern incj the danger of sins of knowledge 3-ou may see more in Mr Thomas Goodwin's treatise called ' Aggravations of Sins of Knowledge,' whose judicions observations being so full and express, I shall presume to add no more.
Ohs. 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 obliga- tion. Oh ! that we might be more conscientious in this matter, and be as tender of omitting prayer against light, and neglecting to medi- tate and examine conscience against light, as we are of committing adultery against light !
CHAPTER V.
Ver. 1. Go to 7101V, ye rich men, weep and hoiol for the miseries which shall come iipon 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 inscri])tion of the whole epistle ' to the twelve tribes ' j)romiscuously, witliout 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, x"'^~ peiv, greetimj : the apostles, writing to Christians, do solemnly wish them ' grace and peace,' &c. (3.) From the style, which is more rous- ing and pressing than usual, as intended for the awakening of secure sinners, or persons carnal. (4.) The last verses of the epistle seem to intimate that much of his scope was to convert unbelievers; see James v. 19, 20. (5.) Here he plainly speaketh to rich wicked men, though the truth is, not so much for their sakes as the sake of the
JaS. V. 1.] UrON THE EriSTLE OF JAMES. 399
godly, to encourage them to patience. For I like Calvin's judg- ment well, that these six verses are not so much an admonition as a denunciation, wherein the apostle doth not so much direct them what to do, as foretell what should be done to them, that the godly might be encouraged to the more patience under their oppressions ; for that the apostle inferreth plainly, ver. 7. I have been long in prefacing, but I hope you will judge it necessary, it conducing much not only to the opening of this paragraph, but of many other places in the epistle. From the whole we may learn : —
Obs. That we must not so altogether mind believers, but that we must give unbelievers their portion,^ 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 he saw the multitude, called his disciples, and taught them ; ' the disciples in the people's hearing; and so inter- sperseth many things that are of a general use and profit.
Go to 71010, aye vvv. — The phrase we opened before ; it is a kind of asciting or calling them to the throne of God's judgment.
Ye rich men, oc ttKovctlol. — He doth not threaten rich men simply, but such as are afterwards described, carnal rich men, such as were drowned in pleasures, jniffed up with pride, worldly, wicked, oppres- sive ; and though he use the word rich, yet the threatening is appliable not only to those that abuse their wealth, but also their greatness, public place, authority, power, as to princes, judges, magistrates, and their officers. Because the apostle speaketh indefinitely, ye rich men, something is notable.
Obs. That it is hard to possess riches without sin. Eiches 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 oftend 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 mufch as a luxurious fulness. But you will say. What would you have us do ? throw away our estates H I answer — No; but (L) Prize them less; Avlien 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