Thomas Manton · 59 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter V. · Part 9

Obs. 4. Grace is not impassible, or without passions and affections. The stoics held no man a good man but he that had lost all natural feeling and affection. Elijah was a man of like passions. Grace doth not abrogate our affections, but prefer them; it transplanted them out of Egypt that they may grow in Canaan; it doth not destroy nature, but direct it.

Obs. 5. All that God wrought by and for his eminent servants was with respect to his own grace, not to their worth and dignity. God did much for Elijah, but he was a man of like passions with us; though his prayers were effectual, yet he was, as every believer is, indebted to grace. When we have received a high assistance, yet still we are unprofitable servants, Luke xvii. 10; when we reflect upon the common frailty, We may say so in words of truth, as well as in words of sobriety and humility; at first, when God taketh us to mercy, we are like other men; was not Esau Jacob's brother? Mal. i. 2; in their persons, and, as they were men, there was no difference. God could love nothing in Jacob above Esau but his own grace; so, if we be preferred above other believers it is out of mere grace; if, from their shoulders upward, they be higher than other saints, it is the Lord's choice, not their own worth. Elijah was like us, and Elijah's widow was like other widows: Luke iv. 25, 26, `There were many widows in Israel, but he was sent to none save the Sareptan., God hath mercy on whom he will have mercy; if thou dost excel, who hath made thee to differ?

Obs. 6. Where the heart is upright, our infirmities shall not hinder our prayers. Elijah was a man of like passions, yet he prayed, and it rained not; imitate his faith and earnestness, and your infirmities will be no impediment: 2 Chron. xxx. 19, `The Lord pardoned them that had prepared their hearts to seek the Lord, though they were not legally clean. Christ, when he came into the gardens, saith he would eat the honey with the honeycomb, Cant. v., accept their duties, though not severed from the wax, from weakness and imperfection, and drink his wine mingled with milk, that is, allayed with a milder and less generous liquor. Under the law, `the high-priest was to bear away the iniquity of their holy things, Exod. xxviii. 38; so Jesus Christ doeth away the weakness of our services. Those that do not allow their infirmities may pray with hope of success. God knoweth the voice of the Spirit; our fleshly desires meet with pardon, and our spiritual with acceptance.

Obs. 7. From that he prayed earnestly, or prayed in prayer. This is our duty, to pray in prayer. Not only to say a prayer, but to pray a prayer: Rom. viii. 26, `We pray, and the Spirit maketh intercession for us with sighs and groans that cannot be uttered;, that is, we pray, and the Spirit prayeth in our prayers. When the tongue prayeth alone it is but an empty ring; we often mistake lungs and sighs for grace, and the agitation of the bodily spirits for the impressions of the Holy Ghost; many work themselves into a great heat and vehemency by the contention of speech, and that is all; the voice, that is heard on high are the groans of the soul. Well, then, pray in prayer, make you all your prayers and supplications in the Spirit, Eph. vi. 16. Let not the heart be wandering while the lips are praying; lip-labour doth no more than a breathing instrument, make a loud noise; the essence of prayer lieth in the ascension of the mind.

Obs. 8. It is sometimes lawful to imprecate the vengeance of God upon the wicked. Elias prayed that it might not rain, out of a zeal of God's glory, and detestation of their idolatry. I confess here we must be cautious; imprecations in scripture were often uttered with a prophetic spirit, and by special impulse and intimation from God. Elijah's act must not be imitated without Elijah's spirit and warrant. The apostles, out of a preposterous imitation of another act of Elias, `called for fire from heaven, Luke ix., whereupon Christ checketh them: `Ye know not what spirit ye are of., There may be distempered heats of revenge, strange wildfire that was never kindled upon God's hearth. To direct you in this case of imprecation, I shall lay down some propositions. (1.) There is a great deal of difference between public and private cases. In all private cases it is the glory of our religion to bless them that curse us, to pray for them that despitefully use us; so we learn of the great author of our profession, `he was numbered among transgressors, and he made intercession for transgressors, Isa. liii. 12. It is a prophecy of that prayer which Christ uttered upon the cross for his persecutors, `Father, forgive them, for they know not what they do;, his heart was full of love when theirs was full of spite; and truly the followers of the Lamb should not be of a wolfish spirit; we should be ready to forgive all private and personal wrongs; but in public cases, wherein divine or human right is interverted and disturbed, we may desire God to relieve oppressed innocence, to `wound the hairy scalp of evil-doers, &c. (2.) In public cases we must not desire revenge directly and formally; so our prayers must respect the vindication of God's glory, and the avenging of our own case only as it doth collaterally and by consequence follow there upon: Ps. cxv., `Not to us, not to us, but to thy name give glory;, that is, not for our revenge, or to satisfy our lusts, but to repair the esteem of thy mercy and truth. The mainspring and sway upon the spirit should be a zeal for the divine glory. The whole 83d Psalm is full of imprecations, but it is concluded thus, ver. 18, `That men may know that thou, whose name alone is Jehovah, art the most high over all the earth., The vindication of God's honour and ways is the main aim of their requests. (3.) God's people do not desire vengeance against particular persons absolutely, but in the general against the enemies of the church, and expressly against such as are known to God to be perverse and implacable. (4.) Their ordinary prayers are against the plots rather than the persons of their enemies; diligunt in inimico naturam, non vitium—they can love the nature, though they hate the sin.

Obs. 9. God may continue judgments, especially that of unseasonable weather, for a long time. In Elijah's time, for three years and six months the heavens were as brass and the earth as iron; this may serve to calm our froward spirits, that are apt to murmur against providence when we have not seasons to our mind. Oh! think how it was with Israel when it rained not in three years and more, and fear him that can stop `the bottles of heaven, Job xxxviii. 37, and stay the clouds from giving out their influences: fruitful seasons are at his disposal; see Jer. v. 24. Second causes do not work by chance, can not work at pleasure. This is the bridle which God hath upon the world; the ordering of the weather is one of the most visible testimonies of his power and goodness.

Obs. 10. Lastly, observe how sad it is for any to provoke the prophets of the Lord to pray against them. The grieving of Elijah's spirit cost Israel dear. There is much in their messages, and there is as much in their solemn prayers. We may often observe in the history of the Old Testament, when God had a mind to destroy a people, he commanded his prophets silence. If their silence be a sad omen, what are their imprecations? When Zacharias's blood was shed, he said, `the Lord requite it, which prayer cost them the miseries of Babylon, and his blood was not fully revenged till their utter ruin; compare Mat. xxiii. 35, 36, with 2 Chron. xxiv. 21. Certainly, though there be little in such prayers as are but the effusions of revenge or distempered heat, yet when by your sin and insolence you give them cause to pray against you, their complaints are the sad presages of an ensuing judgment.

Ver. 18. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

He prayed again; that is, in another strain, not by way of imprecation, but supplication, which last is, recorded in the word, 1 Kings xviii. 42, `He cast himself upon the earth, and put his face between his knees, which was an action of most humble and fervent prayer, by means whereof God had determined to bestow a blessing.

And the heaven gave rain; that is, the air and clouds, as πέτεινα οὐρανοῦ, `the fowls of heaven, are by us translated `the fowls of the air, Mat. vi. 26; so Deut. xi. 17, if `the Lord's anger be kindled against them, he can shut up the heavens that there be no rain, that is, the clouds. So in that climax, Hosea ii. 21, 22, `I will hear the heavens, and they shall hear the earth, &c., the heavens for clouds.

And the earth brought forth her fruit.—All causes depend upon one another, and the highest on God; before this rain there was a great famine through the drought.

From hence observe these points:—

Obs. 1. That when God meaneth to bestow blessings, he stirreth up the hearts of the people to pray for them. God that decreeth the end, decreeth the means: Ezek. xxxvi. 37, `I will yet for this be inquired of by the house of Israel to do it for them:, so Jer. xxix. 12, `Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken to you., When the time of deliverance was come, God would have them sue it out by prayer. Well, then, look upon the effusion of the spirit of supplications as a happy presage; it is the first intimation and token for good of approaching mercy, like the chirping of birds before the spring.

Obs. 2. Though we are sure of the accomplishment of a blessing, yet we must not give over prayer. Elias had foretold rain, yet when he seemed to hear the sound of it he falls a-praying. Daniel had understood by books that the date of days was expired, therefore is he so earnest, Dan. ix. 1-3. When Christ had intimated his coming, `Behold, I come quickly, the church taketh hold of that advantage, `Even so, Lord Jesus, come quickly, Rev. xxii. latter end. It showeth that it is an ill confidence that maketh us to neglect means. God's children are never more diligent and free in their endeavours than when confident of a blessing; hope is industrious, and draweth to action.

Obs. 3. Prayer is a good remedy in the most desperate cases, and when you are lost to all other hopes, you are not lost to the hopes of prayer. Though there had been three years, drought, yet he prayed till he brought down sweet showers. One said of the prayers of Luther, Non dubito quin multum subsidii ad desperatam hanc causam comitiorum preces illius allaturae sunt—that he was confident the business had some life in it, because Luther prayed. Well, then, continue prayer with some hope, though the heaven be as brass, and the earth as iron. When the case is desperate the Lord is wont to come in; he sendeth Moses when the bricks were doubled.

Obs. 4. The efficacy of prayer is very great. Elias seemed to have the key of heaven, to open it and shut it at pleasure. Nothing hath wrought such wonderful effects in the world as prayer: it made the sun stand still at Joshua's request, Josh. x. 13; yea, to go backwards thus many degrees when Hezekiah prayed, Isa. xxxviii. 8. It brought fire out of heaven when Elias prayed, 2 Kings i. 10. Nay, it brought angels out of heaven when Elisha prayed, 2 Kings vi. 17. Nay, God himself will seem to yield to the importunity and force of prayer, Gen. xxxii. 24, 25; in this wrestling he will be overcome. Certainly they that neglect prayer do not only neglect the sweetest way of converse with God, but the most forcible way of prevailing with him.

Obs. 5. From that the heaven gave rain, and the earth brought forth her fruit. That there is a mutual dependence and subordination between all second causes. The creatures are serviceable to one another by mutual ministries and supplies; the earth is cherished by the heat of the stars, moistened by the water, and by the temperament of both made fruitful, and so sendeth forth innumerable plants for the comfort and use of living creatures, and living creatures are for the supply of man. It is wonderful to consider the subordination of all causes, and the proportion they bear to one another: the heavens work upon the elements, the elements upon the earth, and the earth yieldeth fruits for the use of man. The prophet taketh notice of this admirable gradation, Hosea ii. 21, 22, `I will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn, and the wine, and the oil; and the corn and the wine and the oil shall hear Jezreel., We look for the supplies of corn, wine, and oil; but they can do nothing without clouds, and the clouds can do nothing without stars, and the stars can do nothing without God. The creatures are beholden to one another, and all to God. In the order of the world there is an excellent knot and chain of causes by which all things hang together, that so they may lead up the soul to the Lord.

Ver. 19, 20. Brethren^ if any of you do err from the truth, and one convert him; let him know that he which converteth a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

Here, from prayer, the apostle diverteth to another Christian office, and that is admonition, wherein the work is propounded—turning a sinner from the error of his way. A double fruit is annexed; we shall be instruments in their conversion and pardon. Some do conceive that this is an apology for the whole epistle; rather it may be referred to the immediate context, for the apostle is treating of those acts of Christian charity and relief that we owe to one another, visiting the sick, praying for the distressed, and now of reclaiming the erroneous.

If any of you; that is, of your nation, or rather society; for he supposeth them already gained to the knowledge of the truth.

Do err from the truth, πλανηθῆ ἀπὸ τῆς ἀληθείας.—He understandeth errors both in faith and manners. The word chiefly implieth errors in the faith; but in the next verse he speaketh of `a sinner, and of `covering a multitude of sins;, which phrases imply errors of life, and so both must be understood. By truth he understandeth the rule of the gospel, whether condemning errors in judgment or indirect practices. Thus, concerning the first, it is said of Hymeneus and Philetus, 2 Tim. ii. 18, that `they erred concerning the truth, saying, the resurrection is past., So concerning the second, it is said of Peter, Gal. ii. 14, `That he walked not with a right foot according to the truth of the gospel;, and the apostle John speaketh often of `walking in the truth;, that is, according to that rule and order which the gospel prescribeth.

And one convert him.—To convert a sinner properly is God's work. He turneth us: `We are his workmanship in Christ Jesus, Eph. ii. 10. Yet it is ascribed to man, to the ministers and instruments of conversion, as Acts xxvi. 18, `To turn them from Satan to the living God, because they use such means and helps by which God conveyeth a blessing. We plant and water, and `God giveth the increase, 1 Cor. iii. 5. Mark, he saith, and one convert him; he doth not limit it to the minister only. Acts of spiritual charity belong to the care of all believers. Wherever there is true grace it will be assimilating: Luke xxii. 32, `Being converted, strengthen thy brethren.,

Let him know, γινωσκέτω. Some read γιγνώσκετε, know, but to the same effect.

That he which converteth a sinner; that is an instrument in God's hand, by contributing the help and counsel of his prayers and endeavours.

Shall save a soul.—Some expound it of the soul of the admonisher, his own soul; but more properly it is understood of the soul of him that is converted; and save, that is, be an instrument of his salvation. Words proper to the supreme cause are often ascribed to the instrument. So Rom. xi. 14, `That I may save them that are my own flesh, &c. So 1 Tim. iv, 16, `Thou shalt save thyself, and them that hear thee., And a soul, that is the person. The principal part is specified; which being saved, the body also is saved. So 1 Peter i. 9, `Ye shall receive the end of your faith, the salvation of your souls., So James i. 21, `Which is able to save your souls.,

From death.—Eternal death, which hath no power on the converted, Rev. xx. 6, and from many corrections in this life. In the whole clause there is an argument. This was Christ's work; to save souls from death, he himself died to procure it; and shall not we contribute a few endeavours? &c.

And shall hide a multitude of sins.—God's act is again ascribed to the instrument. The sense is, he shall be a means of hiding the sins of an erring brother. I confess there is some difference about rendering the sense of this phrase. Brugensis applieth it to the person converting, he shall cover a multitude of his own sins. His reason is taken from a parallel place of Peter, 1 Peter iv. 8, where it is said, `Have fervent charity among yourselves, for charity shall cover a multitude of sins., Which place, together with this, he applieth to the merit of charity before God. But to this I reply—(1.) That the doctrine itself is false. Charity is indeed a sign and argument of the forgiveness of our sins, but not a cause. To pardon others giveth us the greater confidence and assurance of our own pardon, Mat. vi. 14. (2.) That it is uncertain whether that expression in Peter, and this in James, have the same aim and tendency; yea, there are strong reasons to the contrary. (3.) Suppose that these places are parallel, yet that place in Peter doth not speak of covering sins before God, but amongst men; and not of the covering of the sins of the charitable person, but of the person to whom charity is exercised. For that sentence is taken out of Prov. x. 12, `Hatred stirreth up strifes, but love covereth all sins;, that is, concealeth and burieth the faults of a neighbour, which cannot but reductively, and by remote consequences, be applied to the business of justification. I confess some apply this passage of James the same way, `shall cover a multitude of sins;, that is, say they, by brotherly admonitions shall seek to prevent or hide their infirmities; whereas those that hate their brethren do not desire to admonish them, but to divulge their sins, to their discredit and infamy. But to me the clause seemeth to be of another use; for it is ranked among spiritual benefits, and urged, not by way of duty, but motive; first shall save a soul, and then shall cover, &c. Therefore I suppose it implieth the act of justification, which is elsewhere expressed by `covering of sins, Ps. xxxii. 1. And he meaneth the sins of the converted person, which we are said to cover, when, as instruments, by our admonitions, we reclaim the erroneous person, and bring him to repentance. And mark, it is said, `a multitude of sins, for two reasons:—(1.) To take off discouragement. Though they be very bad, neglect not to admonish and reclaim them. Seasonable admonition may be a means to cover a multitude, &c. (2.) To imply the contagion and spreading of this leaven. One error and sin begetteth another, as circles do in the water; and he that beginneth to wander goeth farther.

Observe hence:—

Obs. 1. Brethren may err from the truth. The apostle saith, `Brethren, if any of you do err., There is no saint recorded in the word of God, but his failings and errors are recorded. In the visible church there may be errors; none doubteth but God's children, the elect, may be sometimes led aside, not totally, not finally, and very hardly, into gross errors: Mat. xxiv. 24, `Insomuch as, if it were possible, they would deceive the very elect;, it is not possible totally, because of the infallible predestination and efficacious protection of God. It is true, they may die in a lesser error, such as is consistent with faith and salvation, but otherwise they are under the conduct of God's Holy Spirit, that fundamentally they cannot err, or finally. Well, then, the best had need be cautious. Christ saith to his own disciples, Mat. xxiv. 4, `Take heed that no man deceive you., Error is taking and catching, of a marvellous compliance with our natural thoughts; for aught that is in us, we should soon miscarry. There is no ill opinion can be represented to us, but the seeds of it are in our own souls. Again, be not scandalised when you see stars of the first magnitude to leave their orb and station, and glorious luminaries to fall from heaven like lightning. God's own children may err, and dangerously for a while. Junius before conversion was an atheist.

Obs. 2. We are not only to take care of our salvation, but the salvation of others. The apostle saith, `If any man of you, &c. God hath made us guardians of one another. It was a speech savouring of Cain's rudeness and profaneness, `Am I my brother's keeper?, As God hath set conscience to watch over the inward man, so for the conversation, he hath set Christians to watch over one another: Heb. iii. 12, `Take heed, brethren, lest there be in any of you, &c., not only in yourselves, but in any of you. So Heb. xii. 15, 16, `Looking diligently, lest any man fail of the grace of God, and lest any root of bitterness springing up trouble you, and many be defiled., There must be a constant watch kept, as over our own hearts, so over the societies wherein we are engaged. Members must be careful one of another; this is the communion between saints. (1.) It reproveth our neglect of this duty. Straying would have been much prevented if we had been watchful, or did we, in a Christian manner, reason together with each other; what comfort and establishment might we receive from one another's faith and gifts! As no man is born for himself, so no man is born anew for himself. We often converse together as men, but not as Christians. We should παραξύνειν, Heb. x. 24, `quicken one another;, be as goads in each others, sides, &c. (2.) It showeth what a heinous sin it is in them that watch over each's hurt; as the dragon for the man child, Rev. xii. 4, or as angry Herod sought to destroy the babes of Bethlehem, or a nipping March wind the early blossoms of the spring, so they nip and discourage the infancy and first buddings of grace by censure, reproach, carnal suggestions, and put stumbling-blocks in the way of young converts, and so destroy Christianity in the birth. Usually thus it is, when men begin to look after the ways of God, profane men make them objects of their scorn and contempt, and fanatical men lie in wait with sleight and crafty enterprise to deceive them. If to save a soul be a duty, certainly to seduce a soul is a dangerous sin. Such men .are devilised, factors for hell, and agents for the kingdom of darkness. Satan goeth to and fro, and so do they. It is dangerous to partake of other men's sins, to draw that guilt upon your own head; you had need be established in that way which you propagate and promote with a zealous industry; you had need, I say, have high assurance of the truth of it. But usually in them that propagate errors there may be observed either a blind and rash zeal, or a corrupt aim usually. `With feigned words they make merchandise of you, 2 Peter ii. 3, and propagate their opinion with heat and earnestness, that they may promote their own gain.

Obs. 3. From that if any do err. If but one, there is none so base and contemptible in the church but the care of their safety belongeth to all. One root of bitterness defileth many; both in point of infection and scandal we are all concerned; one spark may occasion a great burning. As Arius; an inconsiderable spark at first kindled such a flame as burned in all parts of the world: `Take the little foxes, Cant. ii. 15. It is good with a wise foresight to watch the first appearances of sin and error in a congregation. It presseth us also to be careful of the meanest in the communion of saints. Some think they are too high in birth and parts for that social commerce and intercourse that should be between member and member in the body of Christ. Andronicus and Junia, two poor prisoners, were of great note in the churches, Rom. xvi.

Obs. 4. From that and one convert him. The expression is indefinite, not as limiting it to the officers of the church, though it be chiefly their work. Besides the public exhortations of ministers, private Christians should mutually confer for comfort and edification. I say private Christians not only may, but must keep up a Christian communion among themselves: Heb. iii. 13, `Exhort one another while it is called to-day., They are mutually to stir up one another by speeches that tend to discover sin, to prevent hardness of heart and apostasy. God hath severally dispensed his gifts, that we might mutually be beholding to one another. Therefore the apostle calleth it, 1 Peter iv. 10, `the dispensation of the manifold grace of God., Now every one should cast in his lot, according to his gifts and experiences; as the wicked said one to another, Prov. i. 14, `Cast in your lot among us, &c.

Obs. 5. From that convert him; that is, reduce him from his error. Among other acts of Christian communion this is one of the chiefest, to reduce those that are gone astray. We must not only exhort, but reclaim; it is a duty we owe to our neighbour's beast: Deut. xxii. 4, `Thou shalt not see thy neighbour's ox or ass fall down by the way, but thou shalt help them., Say, it is said, Exod. xxiii. 4, `If thou meet thine enemy's ox or ass going astray, thou shalt bring him back again., Mark, in both places, if the beasts were either fallen or strayed, much more if your neighbour himself be fallen by sin, or strayed by error, it is charity to help and reduce him. Hath God a care of oxen or asses? If we suffer sin upon them, we may suffer for their sin. Though it be an unthankful office, yet it must not be declined; usually carnal respects sway us, and we are loath to do that which is displeasant. Well, then, if it be our duty to admonish, it is your duty to `suffer the words of exhortation, to bear a reproof patiently, otherwise you oppose your own salvation. Error is touchy; carnal affections are loath to have the judgment informed; they take away the light of reason, and leave us only the pride of reason; therefore none so angry as they that are seduced into an opinion by interest, their sore must not be touched. Usually conviction and reproof beget hatred: `Am I become your enemy because I tell you the truth?, Gal. iv. 16. Truth is a good mother, but it begetteth a bad daughter, contempt and hatred. Oh! this should not be so. David counted the smiting of the righteous `a chief oil, Ps. cxli. 5; faithful reproof and counsel is like a sword anointed with balsam, that woundeth and healeth at the same time.

Obs. 6. Again from that convert him. He doth not say destroy him; the work of Christians is not presently to accuse and condemn, but to counsel and convert an erroneous person. To call for fire from heaven presently argueth some hastiness and impatiency of revenge; first burn them in the fire of love. Before any rigorous course be taken, we must use all due means of information; the worst cause always is the most bloody. It is the guise of heretics to `go in the way of Cain, Jude 11. It is tyranny in the Papists to punish every scruple; if a doubt be proposed, though in confession, it cannot be expiated with less than a rack, or the torments of an inquisition. It was Tertullian's complaint of the heathens, Ex officina carniftcum solvunt argumenta—the Christians disputed for their religion, and they had their answer from the hangman. So Ambrose observeth, Quos sermonibus non possunt decipere, gladiis clamant feriendos. False religions brook no contradiction; and what is wanting in argument is made up in force; and therefore are erroneous ways fell and cruel. No compulsive force should be used before there be care had for better information, and resolving the doubting conscience, as long as there appeareth a desire to be informed, and meek endeavours after satisfaction. Paul is for two or three admonitions before a church censure, Titus iii. 10. They are cruel hangmen, not divines, saith Pareus, that care not to save a soul from death, but presently to deliver it up to the devil, to the stake, to the sword.