^ ' Ita fideles instruit ut infideles non ncKligat.' — Calvin.
400 AN EXPOSITION, WITH NOTES, [JaS. V. 1.
given to the c^ood, lest they should be thought evil ; to the bad, lest we should think them the only and chiefest good.^ (2.) Do the more good ; duties recovered out of the hand of difficulty are the more com- mendable : * Make you friends of the unrighteous mammon,' Luke xvi. 0. It is usually the matter of sin ; do you make it the matter of duty. Tlie more liable we are to sin in any estate, the more com- mendable every way is the duty of it. (3.) Seek God the more earnestly for grace ; in a full estate you need it much. It is not simply and absolutely impossible for a rich man to go to heaven. Poor Lazarus resteth there in the bosom of rich Abraham.2 God can loosen the heart from the world, so as riclies shall be no impediment to hinder you from heaven. Whatever difficulties we are told of in the way to heaven, they serve only to make us despair of our own strength and abilities, Mat. xix. 26.
Weep and liowl, KXavaare 6Xo\v^ovT€<i, lueep liowUng. — The first word is proper to the sorrow of man, or the reasonable creatures, and so it noteth the height of the calamity ; it would be such as would make them ' howl like wolves of the evening.' Howling is a sign of great grief; nature overburdened striveth to give it vent by loud complaints. JSome observe an allusion ; they that had lived after the manner of beasts, like hounds and wolves, are here bidden to howl like beasts ; but this may be a strain of wit. That inquiry is most necessary and solid, whether this be spoken here by way of counsel or commination. Some think it spoken by way of counsel, as if he would have them pre- vent their judgments by godly sorrow.
Ohs. The truth is, this is the way to escape judgments, when we mourn for them before they come. After great showers the air is clear. It is better weep and howl in a way of duty, than in a way of judgment. There will be weei)ing and howling hereafter, but it will be to no purpose. ' Cast him into utter darkness, where shall be weep- ing and gnashing of teeth.' But I rather look u])on it as a tineaten- ing and denunciation of judgment, than an advice or invitation to repentance. Partly because it is usual with the i)rophets to utter their threatenings in an imperative and connnanding form, especially when they would note the sureness of judgments, as if already come ; as here, weep, howl. And the prophets do so to check their present security and jollity to whom they speak. See the 15tii and KJth chapters of Isaiah, and Jer. xlviii. 3(], &c. Partly because our apostle seemeth to cut off all hope from them: 'For the miseries that shall come upon you,' not ' lest miseries shall come upon you.' Partly because his main drift is to speak to the poor Christians, that they might be the more patient under tiie oi)pression of these great men, by showing that their })rosperity should not alwjiys last. Observe lieiice : —
Ohs. 1. That many that frolic away their days have more cause to weep and howl. ' (io to now,' &c., that is, you are merry and volup- tuous, and dream of nothing but golden days, without the least thought of the miseries that are hastening upon you. After fine weather cometh a storm, and when the wind is tslill, the great rain falleth. They that were to go first into captivity had their merry banquets, Amos vi., the
^ ' Dantur bonis, nc puteiitnr mala ; malis, no putentur bona.' "Dormit pauper Lazarus in sinu Abrahami divitia.' — Avfj.
JaS. V. 1.] UPON THE EPISTLE OF JAMES. 401
first seven verses. Well, then, learn that they are not most happy who have least trouble, but who have least eause.
Ohs. 2. Again, you may observe from the pressing of the rich to howl, and his endeavour to wean them from their jollity, ' Go to now,' &c., that riches and outward enjoyments are a sorry ground of re- joicing. This is a joy that may end in sorrow ; the rich are called to howling. When rich men are troubled, we ask what such a man should ail ? The barbarous Irish ask why they mean to die ? But the judgment of God and the world are contrary; 'his thoughts are not as your thoughts,' Isa. Iv. 8. The world thinketh that none have more cause to rejoice, and God that none have more cause to mourn. Well, then, look to the ground of your rejoicing : Ps. xciv. 19, ' In the midst of my sad thoughts thy comforts delight my soul.' Christians should look to the rise of their contentment, and be sure their comforts be such as flow from God. What a difference is there between David and the carnal fool in the Gospel ! Uavid biddeth his soul be merry upon this ground, ' God is the light of thy countenance,' Ps. xlii. 5. And the fool saith, ' Soul, eat, drink, and be merry.' Upon what ground ? — ' thou hast goods laid up for many years,' Luke xii. 19.