JaS. V. 6.] Ul'ON THE EPISTLE OF JAMES. 41?
that exception of Brochraand of any weight, how this could be charged upon these sensual rich men, since they that condemned and killed Christ, and the main promoters of his sufferings, were the Pharisees and chief priests, dissembling hypocrites, since the guilt lay upon the whole nation, and they had taken the curse of his blood upon them- selves and their children ; and therefore the apostle, assigning the cause of approaching judgments, might well say to tliese. Ye have killed. Neither let it seem strange to any that the apostle doth not call Christ Lord or Saviour, since he speaketh to unconverted Jews ; and the fittest medium of conviction he could use to them is that of his righteousness or innocency, as also Peter and John do. Acts iii. 14, ' That just and holy one ;' for those that would not acknowledge him a Saviour, by a plain evidence of his life might acknowledge him a just person, as Pilate's wife doth, Mat. xxvii. 19, ' Have nothing to do with that just person.' However, lest the exposition should seem too critical, I shall carry the observations both ways.
Obs. 1. If you take the expression generally, as noting any just person, you may observe that innocency itself cannot escape the pangs of oppression. The just was condemned and killed ; so the scripture speaketh of the blood of righteous Abel, Mat. xxiii. 35. Men hate what they will not imitate ; and it is God's wisdom that the worst should hate the best, lest the world should judge perversely of their sufferings : Ps. xciv. 21 , ' They gather themselves against the soul of the righteous, and condemn innocent blood.' Thus it hath been, is, and will be. Gregory saith, I Avould suspect him not to be Abel that hath not a Cain.
Obs. 2. If you understand it particularly of Christ, the note is, that Christ died not as a malefactor, but as a just person. There were several circumstances that did evince his innocency — the disagreeing of the witnesses, Pilate's wife's letter, Pilate's own acknowledgment, Judas's confession. Certainly he died not for his own sins, but ours : ' The just for the unjust,' 1 Peter iii. 18. Our sacrifice was a lamb without spot and blemish. It is true he loved our justification better than his own reputation; and therefore, when his innocency was taxed, he would not answer a word.
And he resisteth not. — The present tense is put for the past. If you understand it generally, it is to be understood of the weakness and meekness of innocent men.
1. Of their weakness ; they are not able to withstand, and there- fore you oppress them.
Obs. 1. Weakness is usually oppressed. Men are the more bold with them that want means of defence and resistance. Oh ! but consider, the less outward defence men have, the more is the Lord of hosts engaged in their quarrel ; he is the patron of the fatherless and widows : Ps. x. 14, ' Tiie poor committeth himself to thee ; thou art the helper of the fatherless.' Weak innocency hath a strong avenger.
2. Of their meekness ; it is their duty not to be revengeful : Mat. v. 39, ' But I say unto you, that ye resist not evil ; ' they must not satisfy and accomplish their own private revenges.
Obs. 2. Meekness inviteth injury, but always to its own cost. It is true that of Publius j\Iimus, though spoken to an ill end, Veterera VOL. IV. 2 D
418 AN EXPOSITION, WITH NOTES, [JaS. V. 7.
ferendo injuriam invitas novam — by bearing a former injury you do but invite a second. Patience may be trampled upon, but God will ordain a defence. Wicked men are mad without a provocation. You have seen crows on a slieep's back picking wool ; it is but an emblem of oppressed innocence. Wicked men do not consider who deserve worst, but who will suller most.
Obs. 3. If you understand it of Christ, so it is most true ; he resisteth not. Jesus Christ was condemned and slain without resistance. He came to suffer, and therefore would not resist. He would declare his obedience to his Father by his patience before men : Isa. liii. 7, ' Ho oame as a lamb to the slaughter, as a sheep before the shearers is <lumb.' ISwine will howl, but the sheep is dumb in the butcher's liands : Isa. 1. 6, * I gave my back to the smiters, and my cheeks to them that i)lucked off the hair ; I hid not my face from shame and spitting.' Christ did as it were offer himself to the affronts and indignities done to his person : Father, since it is thy pleasure, here is a back for smiters, here are cheeks for the nippers, here is a face for shame ; lo ! I come to do all thy will. Well, then, we have a lucky sacrifice, that did not struggle, but came to the altar willingly. It is notable that Christ doth with the same severity check the devil tempting him to idolatry, and Peter dissuading him from suffering. It is spoken to both, 'Get thee behind me, Satan;' compare Mat. iv. 10 with xvi. 23. When he was to suffer, he forbiddeth the pious women to weep, Luke xxiii. Being about to wipe away all tears by the lienefit of his cross, he would have none shed to hinder liim from it. Thus our Saviour resisted not ; sihi soli injur iosusfuit, saith Tertullian — all the injury he did was to himself. Ah! who would not be willing to do for him that was willing to die for us ? He struggled not when he was going to the cross, and why do we struggle and find such reluctations when we are going to the throne of grace ? Shall Ave be more unwilling to pray than Christ was to suffer ? &c.