Thomas Manton · 30 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter II. · Part 7

Here is the second exhortation against boasting of an idle faith, and it suiteth with the last argument urged in behalf of the former mat ter. He had spoken of a law of liberty; now, lest this expression should justify the misprision of some false hypocrites, who thought they might live as they list, so as they did profess faith in Christ, he disproveth the vanity of this conceit by divers arguments.

What doth it profit, my brethren; that is, how will it further the ends of a profession or a religion? So the apostle, when he confuteth another such presumptuous persuasion, saith οὐδὲν εἰμί, `I am nothing, 1 Cor. xiii. 2; that is, of no esteem with God, upon the supposition that his gifts were without charity.

If a man say he hath faith.—Say, that is, boast of it to others, or pride himself in the conceit of it. It is notable that the apostle doth not say `if any hath faith, but `if any man say he hath faith., Faith, where it is indeed, is of use and profit to salvation; and he that hath faith is sure of salvation, but not always he that saith he hath faith. In this whole discourse the apostle's intent is to show, not what justifieth, but who is justified; not what faith doth, but what faith is. And the drift of the context is not to show that faith without works doth not justify, but that a persuasion or assent without works is not faith; and the justification he speaketh of is not so much of the person as of the faith.

And hath no works; that is, if there be no fruits and issues of holiness from it. It is the folly of the Papists to restrain it to acts of charity. There are other products of faith; it being a grace that hath a universal influence into all the offices of the holy life.

Can faith save him? that is, a pretence of faith, for otherwise faith saveth; that is, in that way of concurrence in which any act of the creatures can be said to save. So Paul, Eph. ii. 8, Τῇ χάριτί ἐστέ σεσωσμένοι διὰ τῆς πίστεως, `Ye are saved by grace through faith, not by works., And therefore certainly our apostle meaneth a pretence of faith, otherwise there would be a direct contradiction, and it may be collected out of all the whole discourse. The two next verses show he meaneth such a faith as is in the tongue and lips, such a faith as is alone and by itself; ver. 17, such a faith as the devils may have; ver. 19, such a faith as is dead; that is, no more can be accounted faith than a dead man can be accounted a man.

The notes out of this verse are these:—

Obs. 1. That pretended graces are fruitless and unprofitable. For mal graces, as well as formal duties, bring in nothing to the spirit^ for the present no grace, no comfort, and can beget no hope of glory for the future. Pretences of the truth are a disadvantage, for they argue a conviction of the truth, and yet a refusal of it. It is a kind of practical blasphemy to veil an impure life under a profession of faith; for we do as it were tack on and fasten the errors and excesses of our lives upon religion: therefore it is said, Rev. ii. 9, `I know the blasphemy of them that say they are Jews and are not., There is less dishonour brought to God by open opposition, then by profession used as a cover and excuse for profaneness. And in the Gospel it is determined in that parable, Mat. xxi. 28, 29, that that son was less culpable that said `I will not, than the other that said `I will, and did not. All this is spoken to illustrate that passage, `What doth it profit if a man say he hath faith?,

Obs. 2. Pretences of faith are easy and usual. Men are apt to say they have faith; when they see the vanity of works, and cannot stand before God by that claim, they pretend to faith. In so free a discovery of the gospel, men are apt to declaim against resting in works, but it is as dangerous to rest in a false faith.

Obs. 3. From that and hath no works. He proveth it is but a saying they have faith if there be not works and fruits of it. The note is that where there is true faith there will be works. There are three things that will incline the soul to duty—a forcible principle, a mighty aid, a high aim; all these are where faith is. The forcible principle is God's love, the mighty aid is God's Spirit, the high aim is God's glory. (1.) For the principle, where there is faith there will be love: affection followeth persuasion; and where there is love there will be work; therefore do we often read of `the labour of love, Heb. vi. 10; 1 Thes. i. 3; and `faith worketh by love., Faith, which is an apprehension of God's love to us, begetteth a return of love to God, and then maketh use of so sweet an affection to carry out all its acts and services of thankfulness: it first begetteth love, and then maketh use of it. (2.) There is a mighty aid received from the quickening Spirit. Help engageth to action; man's great excuse is want of power. Faith planteth into Christ, and so receiveth an influence from him. He liveth in us by his Spirit, and we live in him by faith, and therefore we must needs `bring forth much fruit, John xv. 4. It is observable that in the 17th and 26th verses, that the apostle calleth a workless faith a dead or lifeless faith, void of the life and quickening of the Spirit. Where there is life there will be acting. Operation followeth being. Hypocrites are said to be `twice dead, plucked up by the roots, Jude 12. Twice dead, dead in their natural condition and dead after their profession, and then plucked up; that is, plainly discovered to be those that never had any vital influence from Christ. (3.) Where there is faith there will be aims to glorify God. Faith that receiveth grace returneth glory: 1 Peter ii. 12, `Glorify God in the day of visitation., When God visiteth their souls in mercy, they will be devising how they may do him glory; for faith is ingenuous, it cannot think of taking without giving: and when it apprehendeth mercy it contriveth what shall be rendered unto the Lord. Well, then, try your faith; it is not a naked assent or an inactive apprehension; there will be effects, some works, which you may know to be good if they be done in Christ; χωρὶ ἐμοῦ, `without me, or out of me, ye can do nothing, John xv. 5—by Christ, `I can do all things through Christ that strengthened me, Phil. iv. 13, that is, by the actual influence of his grace; and for Christ, that is, for his sake and glory; ἐμοὶ τὸ ζῆν Χριστός, Phil, i. 21. Paul's whole life, his τὸ ζῆν, was consecrated to Christ for the uses and purposes of his glory. In short, they that work in Christ, as united to him by faith, work by Christ, by the continual supply of his grace, and for Christ, with an aim at his glory.

Obs. 4. From that can faith save him? that is, will you come before God with these hopes for salvation? We should cherish no other confidence than such as will abide the day of the Lord, and hold out to salvation. Will this be a plea, then, when all mankind is either to be damned or saved, to say you made profession? 1 John ii. 28. The solemnity of Christ's coming is the circumstance that is often used for detecting ungrounded hopes; as Luke xxi. 36, `Watch and pray, that you may be able to stand before the Son of man;, that is, without shame and remorse at his coming. So 1 John iv. 17, `That we may have boldness at the day of judgment., Men consider what will serve for the present purposes, what will quiet the heart, that they may follow their business or pleasures with the less regret. Oh! but consider what will serve you for salvation; what will serve turn at the day of death or the day of judgment. No plea is sufficient but what may be urged before the throne of the Lamb. Well, then, urge this upon your souls, Will this faith save me—interest me in Christ, so as I may have boldness at the day of judgment? As Christ asked Peter thrice, `Lovest thou me?, so put the question again and again unto your souls, Can I look Christ in the face with these hopes? Sincere graces are called τὰ ἐχόμενα τῆς σωτηρίας, Heb. vi. 9, `Things that accompany salvation., This is the issue and result of all self-inquiries, Is it a saving grace? Nothing should satisfy me but what can save me.

Ver. 15-16. If a brother or sister be naked, and destitute of daily bread, and one of you say to them, Depart in peace, be you warmed, be you filled; notwithstanding ye give them not those things that are needful to the body, what doth it profit?

If a brother or a sister.—The apostle compareth faith and charity, and showeth that pretences of faith avail no more than pretences of charity. By brother or sister he meaneth Christians, united together by the bond of the same profession, terms oft used in that sense in this epistle.

Be naked; that is, ill-clothed; so nakedness is often taken: so 1 Cor. iv. 11, `We suffer hunger, we are naked;, that is, destitute of necessary apparel. So Job xxii. 6, `Thou hast stripped the naked of their clothing;, that is, the ill-clothed are brought to worse poverty by thy extortion. So when men have not a decent garment, or be coming their state, 1 Sam. xix. 24. Saul prophesied naked; that is, without the vestment of a prophet.

And destitute of daily bread; that is, not only of moderate supplies, but such as are extremely necessary. They have not from hand to mouth, or wherewith to sustain life for a day. Christ calleth it, ἄρτον ἐπιούσιον, `present bread, Mat. vi. 11. Under these two notions of nakedness and hunger, he comprehendeth all the necessities of the human life, for these are the things utterly necessary. Therefore Christ saith, `Take no thought what ye shall eat, or wherewith ye shall be clothed, Mat. vi. 31;, And if we have food and raiment, let us be therewith content, 1 Tim. vi. 8. And Jacob promiseth worship if God would give him `bread to eat, and raiment to put on, Gen. xxviii. 20. Till the world grew to a height of luxury, this was enough. The bill of provisions was very short, `food and raiment.,

And one of you say to them; that is, that hath ability otherwise to do them good; for else good wishes are not to be despised; and some can only give a cheap alms, prayers, and counsel.

Depart in peace.—A solemn form of salutation, which is as much as, `I wish you well., See Mark v. 34; Luke vii. 50, and Luke viii. 48.

Be you warmed, or be you filled.—After the general form, he cometh to instance in good wishes, suitable to the double necessity forementioned: `Be warmed, that is, be clothed; it is opposed to `naked., So Job xxxi. 20, `The poor were warmed with the fleece of my sheep., The Septuagint have it, ἐθαρμάνθησαν ἀπὸ κουρὰς ἄμνων μοῦ, `Be filled;, that is, I wish you food to sustain your hunger.

Notwithstanding ye give them not those things which are needful to the body; that is, when you are able; otherwise a hearty wish is of use and acceptance. So `a cup of cold water, is welcome, Mat. x. 42; and it is not reason that `other men should be eased and we burdened, 2 Cor. viii. 13. His chief aim was to shame the rich, that thought .to satisfy their duty by a few cheap words and charitable wishes; which offence was as common as pretence of faith, as appeareth 1 John iii. 18, `Let us not love in word and in tongue, but in deed and in truth.,

What doth it profit? that is, the poor; the belly is not filled with words, or the back clothed with wishes. This is but like that mad person that thought to pay his debts with the noise of money, and instead of opening his purse, shaked it. The poor will not thank you for good wishes, neither will God for saying you have faith.

The points are these:—

Obs. 1. That an excellent way to discover our deceitful dealing with God is to put the case in a sensible instance, or to parallel it with our own dealings one with another. You will not count words liberality, neither will God count pretences faith: this is the reason of parables; matters between God and us are stated by instances of like matters between man and man. The judgment hath best view of things when they are carried in a third person, and is not so blinded and perverted as in our own case. David could determine, 2 Sam. xii., `The man that doth this shall die the death., If the case had been represented in a downright reproof, no doubt he would have been more favourable. Again, by this means they are made more plain and sensible; for heavenly things, being represented in an earthly form, come clothed with our own notions. We can see the sun better in a basin than in the firmament, and interpret heaven's language when it speaketh to us in the dialect of earth. Well, then, use this art, put the case in a temporal matter: Mal. i. 8, `Offer it now to the governor; will he be pleased with thee? or will he accept thy person?, Would men account this fair dealing, to come with a gift so sickly and imperfect? So sometimes suppose the case your own: would I be thus dealt withal? Thus Christ made the Pharisees to give judgment against themselves, Mat. xxi. Those that despised, abused, persecuted the messengers, killed the son, saith Christ to them, `What will the Lord of the vineyard do with them?, They answer, ver. 40, 41, `He will miserably destroy them, and let out his vineyard to other men., So will God do to you, saith Christ, ver. 43. And thus God appealeth to the Jews upon a parable, Isa. v. 3, `Judge between me and my people., We shall soon see the irrationality of our inferences in divine matters when we put the case in terms proper to human affairs; as when `grace is turned into wantonness, how absurd and illogical is the consequence, when we infer carelessness of duty out of the abundance of grace? It is as if you should say, My master is good, therefore I will offend him and displease him. Thus you may do in many cases, especially when the word giveth you the hint of a metaphor; only take heed you do not reason thus in the matter of believing and expecting mercy from God, lest you straiten free grace, which is not dispensed `after the manner of man, 2 Sam. vii. 19. God will accept a returning prostitute, which man will not, Jer. iii. 1. Otherwise it will be of special use to shame us with neglect, to open a gap to conviction, to shame us with the absurdity and irrationality of our inferences in matters of religion.

Obs. 2. From that if a brother or a sister. God's own people may be destitute of necessary outward supports: Heb. xi. 37, they `of whom the world was not worthy, `wandered about, destitute, afflicted, tormented., It is true David saith, Ps. xxxvii. 25, `I have been young, and now am old, yet never saw I the righteous forsaken, or their seed begging bread;, but either he speaketh merely upon his own experience, or asserteth that they were not forsaken though begging bread; or else he speaks of the shameful trade of begging, which among the Jews was a token of God's curse; as Ps. lix. 15, `Let them wander up and down for meat, and grudge if they be not satisfied., So, `let them be vagabonds, Ps. cix. 10. Certainly the Jews had more of the carnal and outward blessing of the covenant than believers under the gospel, it being more suitable to their dispensation.

Obs. 3. Bare words will not discharge or satisfy duty. Good words are good in themselves, and do become a Christian mouth, but they must not be rested in. Some cannot go so far in profession as good words, religious conference, and holy discourse. Words argue that you have a knowledge of duty; and bare words, that you want a heart for it.

Obs. 4. More particularly observe, that a few charitable words are not enough. Some men's words are fierce and cruel, others `love in word and in tongue, 1 John iii. 20; but this is not enough. Words are cheap, compliments cost nothing; and will you serve God with that which costeth nothing? Words are but a cold kind of pity; the belly is not filled with words, but meat; nor is the back clothed with good wishes. Words are but a derision; you mock the poor when you bid them `be warmed, be filled, and do not minister to their necessities. Nay, it is a kind of mocking of God: Gal. vi. 7, `Be not deceived, God is not mocked., He speaketh of such as would fain be accounted liberal and charitable, but it was only in words and excuses.

Ver. 17. Even so faith, if it have not works, is dead, being alone.

Here he cometh to accommodate the instance and similitude, and showeth that a naked profession of faith is no better than a verbal charity; God looketh upon it as dead, cold, and useless.

Even so faith.—He speaketh according to their presumption: you call it faith; and, according to appearance it hath some likeness to faith, but it is dead in itself.

If it have not works.—He doth not only intend acts of charity, but all other fruits and operations of faith.

Is dead.—The apostle speaketh in allusion to a corpse or a dead plant, which hath only an outward similitude and likeness to those which are living; it is dead in regard of root, and dead in regard of fruits; it is void of the life of Christ, and it is void of good fruits. Operation or motion is an argument and effect of life.

Being alone.—In the original καθ᾽ ἑαυτὴν, it is dead by itself, or dead in itself; that is, how great soever it be, it is all dead. We translate it `being alone, as noting the emptiness, barrenness, and nakedness of such profession or general assents; and so it suiteth with that known maxim among the Protestants, Sola fides justificat, sed non fides quae est sola, that faith alone justifieth, but not that faith which is alone; not a naked assent or bare profession: which interpretation is suitable enough to the context.

Obs. That false faith is a dead faith. It cannot act, no more than a dead body can arise and walk; it is dead, because it doth not unite us to Christ. True faith planteth us into Christ, and so receiveth virtue and life from him: `I live by faith in the Son of God, Gal. ii. 20. It is dead, because it doth not discover itself in any motions or operations of life. You may know there is life by the beating of the pulses: a living faith will be active, and bewray itself in some gracious effects; there will be liveliness in holy duties: `dead works, do not become `the living God, Heb. ix. 14. There will be some what more than morality in duties of conversation; yea, there will be life in death itself. Faith is the life of our lives, the soul that animateth the whole body of obedience. Faith is not always alike lively, but where it is true, it is always living. We read of `a lively faith, and `a lively hope, 1 Peter i. 3, and then we have a greater feeling of the motions of the spiritual life: at other times it is only living, and then if you be not sensible of life, you will be sensible of deadness: sense is the lowest token of life; you will be complaining and groaning under corruptions. Well, then, hereby you may try your faith; doth it receive life from Christ? Doth it act? If Christ be in you, he would live in you. Never think of living with Christ, unless you live in Christ: and there is none liveth in Christ but he `bringeth forth much fruit, John xv. 5.

Ver. 18. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.

The apostle amplifieth the present argument against an empty, solitary faith, by supposing a dialogue between a believer, that can manifest his faith by his works, and a boasting hypocrite, that can produce no such effect and experience. So that the dispute doth not lie so much, between faith and works, as between faith pretended and faith discovered by works; for the apostle doth not introduce them speaking thus, Thou standest upon thy faith, and I upon my works; but `Show me thy faith without works, and I will, &c., that is, Show me a warrant for thy faith, and I will soon prove mine own.

Yea, a man may say; that is, some true believer may come and plead thus with a boasting hypocrite.

Thou hast faith.—Let it be as thou sayest, but that is all thou hast; a naked profession of faith, or at best, but some historical assent; for the apostle granteth that, ver. 19, yea, not only to them, but to the devils.

And I have works.—He doth not mean without faith; that is contrary to an expression in the text, `I will show thee my faith by my works., Works without faith are as a building without a foundation, but acts of nature lustred with common graces. Thou boastest with thy tongue of faith; I shall not boast, but produce works, which are but a real apology and commendation. Christ produceth no other testimony but his works, Mat. xi. 4, 5. Our works do best `praise us in the gates.,

Show me thy faith without thy works.—This clause is diversely read in the original. Some, as Œcumenius, read only δεῖξον τὴν πίστιν σοῦ, `Show me thy faith, and I will soon warrant mine. Most copies read ἐκ τῶν ἔργων, that is, prove thy works, since they are such inseparable fruits of faith, where are they? But the most approved copies have χωρὶς ἔργων, `without thy works;, and the meaning is, Thou wantest the truest testimony and discovery of faith. Now, show me such a faith, that is, make it good by any warrant from the principles and maxims of our religion.

And I will show thee my faith by my works; that is, soon evidence it to the world, or soon evince it to be true faith out of the word.

The notes are these:—

Obs. 1. A great means to convince hypocrites is to show how grace worketh in true Christians. The apostle instituteth a dialogue between both; thus Christ compareth the two builders, Mat. vii. 24, &c., and the wise virgins and the foolish, Mat. xxv. This awakeneth emulation; it showeth that the austerities of Christianity are possible. Others can go higher than your forms. Take this course, Do we live as they do—as they that, through faith and patience, inherit the promises?

06s. 2. From that show me thy faith without works, &c.—In all our hopes and conceits of grace we should always look to the warrant we have for them. Can I show or prove this to be faith or love by any rational grounds or scripture arguments? If Christians would look to the warrant of their hopes, they might discern more of the guile of their spirit. Presumption is a rash trust, without the sight of an actual or clear ground. He that `built on the sand, built hand over head, not considering whether the foundation were sufficient to support the structure. But he that built on the rock, did not only consider whether it would bear up such a stress, but was clearly resolved in his mind of the strength and sufficiency of the foundation. It is good to believe, `as the scripture saith, John vii. 38, to cherish no persuasion without an actual sight of a clear and distinct warrant, that we may be able to `show our faith, upon all cavils and challenges, that is, evince it to be good.

Obs. 3. Works are an evidence of true faith. Graces are not dead, useless habits; they will have some effects and operations when they are weakest and in their infancy. It is said of Paul, as soon as he was regenerate, `Behold, he prayeth., New-born children will cry at least before they are able to go. This is the evidence by which we must judge, and this is the evidence by which Christ will judge. (1.) The evidence by which we must judge. It is the drift of many scriptures to lay down evidences taken from sanctification and the holy life; they were written to this very purpose; as more especially Ps. cxix. and the first epistle of John; see 1 John v. 13. Yea, conclusions are drawn to our hands. It is said, `Hereby we may know, &c. See 1 John iii. 14, and 1 John iii. 19. In many places promises are given out, with descriptions annexed, taken from the meekness, piety, good works of the saints, as Ps. i. 1, 2; Ps. xxxii. 1-9; Rom. viii. 1. Good works are the most sensible discovery; all causes are known by their effects. The apples, leaves, and blossoms are evident when the life and sap is not seen. (2.) This is the evidence according to which Christ proceedeth at the day of judgment: Rev. xx. 12, They were `judged according to their works., So Mat. vii. 23, `Depart from me, ye that work iniquity., They made profession, but their works were naught. So Mat. xxv. 41, 42.

Use. You may make use of this note to judge yourselves and to judge others. (1.) Yourselves: when the causes are hidden, the effects are sensible; therefore you may try graces by their fruits and operations. Works are not a ground of confidence, but an evidence; not the foundations of faith, but the encouragements of assurance. Comfort may be increased by the sight of good works, but it is not built upon them; they are seeds of hope, not props of confidence; sweet evidences of election, not causes; happy presages and beginnings of glory; in short, they can manifest an interest, but not merit it. We have `peace with God, by the righteousness of Christ, and `peace of conscience, by the fruits of righteousness in ourselves; but more of this anon. (2.) Others may be judged by their works: where there is knowledge, and a good life, it is not Christian to suspect the^ heart. The devil said, when he had nothing to object against Job's life, `Doth Job serve God for nought?, If men be knowing, and profess, and be fruitful in good works, it is an injury to say they are only civil, moral men. Profession may be counterfeited, but when it is honoured with works, you must leave the heart to God, James i. 27. To be `undefiled, and `visit the fatherless and widows, that is `true religion;, that is the great note and discovery of it. Empty profession may have more of a party in it, than of power; but profession honoured with works is charity's rule to judge by.

Ver. 19. Thou believest there is one God, thou dost well; the devils also believe, and tremble.

This instance showeth what faith he disputeth against, namely, such as consisteth in bare speculation and knowledge; which can no more save a man than looking on the sun can translate a man into the sphere and orb of it.

Thou believest; that is, assentest to this truth: the lowest act of faith is invested with the name of believing.

There is one God.—He instanceth in this proposition, though he doth limit the matter only to this, partly because this was the first article of the creed, the primitive truth in religion, `that there is one God, by it intending also assent to other articles of religion; partly be cause this was the critical difference between them and the pagans, and the shibboleth of the Christian profession as to heathens.

Thou dost well.—It is an approbation of such assent so far as it is good, and not rested in; though it be not saving, yet so far as it is historical it is good good in its kind, as a common work and preparation; for so it is required: `Hear, O Israel, our God is one Lord, Deut. vi. 4. And so in another article of religion it is said, 1 John iv. 2, `He that believeth Jesus Christ is come in the flesh is of God;, that is, so far forth of God.