Thomas Manton · 5 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter I. · Part 2

2. Their joy is from the happy effects, or consequents, or comforts, occasioned by their sufferings. I will name some.

[1.] The honour done to us; that we are singled out to bear witness to the truths of Christ: `To you it is given to suffer, Phil. i. 29. It is a gift and an act of free-grace: to be called to such special service is an act of God's special favour, and so far from being a matter of discouragement, that it is a ground of thanksgiving: 1 Peter iv. 16, `If any man surfer as a Christian, let him glorify God in this behalf:, not accuse God by murmuring thoughts, but glorify him. This consideration had an influence upon the primitive saints and martyrs. It is said, Acts v. 41, that `they went away rejoicing that they were counted worthy to suffer for Christ: `in the original, ὅτι κατηξιώθησαν ἀτιμασθῆναι, that they were honoured to be dishonoured for Christ. It is a great dignity and honour put upon us to be drawn out before angels and men as champions for God and his truth; and this will warrant our joy. So Christ himself: Mat. v. 12, `When men say all manner of evil against you falsely, and for my name's sake, rejoice and be exceeding glad, Luke hath it, `Rejoice, and leap for joy, Luke vi. 23; which noteth such exsiliency of affection as is stirred up by some sudden and great comfort.

[2.] The benefit the church receiveth. Resolute defences gain upon the world. The church is like an oak, which liveth by its own wounds, and the more limbs are cut off, the more new sprouts. Tertullian saith, The heathen's cruelty was the great bait and motive by which men were drawn into the Christian religion; and Austin reckoneth up all the methods of destruction by which the heathen sought to suppress the growth of Christianity, but still it grew the more; they were bound, butchered, racked, stoned, burned, but still they were multiplied. The church was at first founded in blood, and it thriveth best when it is moistened with blood; founded in the blood of Christ, and moistened or watered, as it were, with the blood of the martyrs. Well, then, they may rejoice in this, that religion is more propagated, and that their own death and sufferings do any way contribute to the life and nourishing of the church.

[3.] Their own private and particular comforts. God hath consolations proper for martyrs, and his children under trials. Let me name a few. Sometimes it is a greater presence of the word: 1 Thes. i. 6, `Ye received the word with much affliction, and joy in the Holy Ghost., Great affliction! but the gospel will counterpoise all. Usually it is a clear evidence and sight of their gracious estate. The sun shineth many times when it raineth; and they have sweet glimpses of God's favour when their outward condition is most gloomy and sad: `When men revile you, and persecute you, rejoice, for yours is the kingdom of heaven, Mat. v. 10. God cleareth up their right and interest—yours. So also distinct hopes and thoughts of glory. Martyrs, in the act of suffering and troubles, have not only a sight of their interest, but a sight of the glory of their interest. There are some thoughts stirred up in them which come near to an ecstasy, a happy pre-union of their souls and their blessedness, and such a fore-enjoyment of heaven as giveth them a kind of dedolency in the midst of their trials and sufferings. Their minds are so wholly swallowed up with the things that are not seen, that they have little thought or sense of the things that are seen; as the apostle seemeth to intimate, 2 Cor. iv. 18. Again, they rejoice because of their speedy and swifter passage into glory. The enemies do them a courtesy to rid them out of a troublesome world. This made the ancient Christians to rejoice more when they were condemned than absolved; to kiss the stake, and thank the executioner, because of their earnest desires to be with Christ. So Justin Martyr (Apol. 1, adversus Gentes), Gratias agimus quod a molestis dominis liberemur—we thank you for delivering us from hard taskmasters, that we may more sweetly enjoy the bosom of Jesus Christ.

Object. 2. But some will say, My sufferings are not akin to martyrdom; they come not from the hand of men, but providence, and are for my own sins, not for Christ.

Solut. I answer—It is true there is a difference between afflictions from the hand of God, and persecutions from the violence of men. God's hand is just, and guilt will make the soul less cheerful; but remember the apostle's word is divers trials; and sickness, death of friends, and such things as come from an immediate providence, are but trials to the children of God. In these afflictions there is required not only mourning and humbling, but a holy courage and confidence: Job v. 22, `At destruction and famine shalt thou laugh., There is a holy greatness of mind, and a joy that becometh the saddest providences. Faith should be above all that befalleth us; it is its proper work to make a believer triumph over every temporary accident. In ordinary crosses there are many reasons of laughing and joy; as the fellow-feeling of Christ; if you do not suffer for Christ, Christ suffereth in you, and with you. He is afflicted and touched with a sense of your afflictions. It is an error in believers to think that Christ is altogether unconcerned in their sorrows, unless they be endured for his name's sake, and that the comforts of the gospel are only applicable to martyrdom. Again, another ground of joy in ordinary crosses is, because in them we may have much experience of grace, of the love of God, and our own sincerity and patience; and that is ground of rejoicing: Rom. v. 3, `We rejoice in tribulation, knowing that tribulation worketh patience, and patience experience., The rule holdeth good in all kinds of tribulations or sufferings; they occasion sweet discoveries of God, and so are matter of joy. See also 2 Cor. xii. 9, 10, `I glory in infirmities, and `take pleasure in infirmities, that the power of Christ may rest upon me., They are happy occasions to discover more of God to us, to give us a greater sense and feeling of the power of grace; and so we may take pleasure m them. Lastly, all evils are alike to faith; and it would as much misbecome a Christian hope to be dejected with losses, as with violence or persecution. You should walk so that the world may know you can live above every condition, and that all evils are much beneath your hopes. Well, then, from all that hath been said we see that we should with the same cheerfulness suffer the will of Christ as we should suffer for the name of Christ.

Obs. 4. From that, when ye fall, observe that evils are the better borne when they are undeserved and involuntary; that is, when we fall into them, rather than draw them upon ourselves. It was Tertullian's error to say that afflictions were to be sought and desired. The creature never knoweth when it is well; sometimes we question God's love, because we have no afflictions, and anon, because we have no thing but afflictions. In all these things we must refer ourselves to God's pleasure, not desire troubles, but bear them when he layeth them on us. Christ hath taught us to pray, `Lead us not into temptation;, it is but a fond presumption to cast ourselves upon it. Philastrius speaketh of some that would compel men to kill them out of an affectation of martyrdom; and so doth Theodoret. This was a mad ambition, not a true zeal; and no less fond are they that seek out crosses and troubles in the world, rather than wait for them, or by their own violences and miscarriages draw just hatred upon themselves. Peter's rule is: `Let none of you suffer as an evil-doer, 1 Peter iv. 15. We lose the comfort of our sufferings when there is guilt in them.

Obs. 5. From that divers, God hath several ways wherewith to exercise his people. Divers miseries come one in the neck of another, as the lunatic in the gospel `fell sometimes in the water, sometimes in the fire;, so God changeth the dispensation, sometimes in this trouble, sometimes in that. Paul gives a catalogue of his dangers and sufferings: 2 Cor. xi. 24-28, `In perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the wilderness, in perils in the city, in perils in the sea, in perils among false brethren., Crosses seldom come single. When God beginneth once to try, he useth divers ways of trial; and indeed there is great reason. Divers diseases must have divers remedies. Pride, envy, coveteousness, worldliness, wantonness, ambition, are not all cured by the same physic. Such an affliction pricks the bladder of pride, another checks our desires, that are apt to run out in the way of the world, &c. Do not murmur, then, if miseries come upon you, like waves, in a continual succession. Job's messengers came thick and close one after another, to tell of oxen, and house, and camels, and sons, and daughters, and all destroyed, Job i.; messenger upon messenger, and still with a sadder story. We have `divers lusts, Titus iii. 3, and, therefore, have need of `divers trials., In the 6th of the Revelations one horse cometh after another—the white, the pale, the black, the red. When the sluice is once opened, several judgments succeed in order. In the 4th of Amos, the prophet speaks of blasting, and mildew, and cleanness of teeth, pestilence, and war; all these judgments one after another. So Christ threatens Jerusalem with `wars and rumours of wars;, and addeth: `There shall be famine, and pestilences, and earthquakes in divers places, Mat. xxiv. 7. Oh! then, `Stand in awe, and sin not, Ps. iv. When the first brunt is over, you cannot say, `the bitterness of death is past;, other judgments will have their course and turn. And learn, too, from hence, that God hath several methods of trial—confiscation, banishment, poverty, infamy, reproach; some trials search us more than others. We must leave it to his wisdom to make choice. Will-suffering is as bad as will-worship.

Obs. 6. From that word temptations, observe, that the afflictions of God's people are but trials. He calleth them not afflictions or persecutions, but `temptations, from the end for which God sendeth them. The same word is elsewhere used: 2 Peter ii. 9, `God knoweth how to deliver the godly out of temptation., Now affliction is called temptation, not in the vulgar sense, as temptation is put for an occasion or inducement to sin, but in its proper and native signification, as it is taken for trial and experience; and so we have it positively asserted that this is the end of God: Deut. viii. 16, `He fed thee with manna in the wilderness, to humble thee and prove thee, and do thee good at the latter end., The afflictions of the saints are not judgments, but corrections or trials—God's discipline to mortify sin, or his means to discover grace; to prove our faith, love, patience, sincerity, constancy, &c. Well, then, behave thyself as one under trial. Let nothing be discovered in thee but what is good and gracious. Men will do their best at their trial; oh! watch over yourselves with the more care that no impatience, vanity, murmuring, or worldliness of spirit may appear in you.

Ver. 3. Knowing this, that the trial of your faith worketh patience.

Here is the first argument to press them to joy in afflictions, taken partly from the nature, partly from the effect of them. The nature of them—they are a `trial of faith;, the effect or fruit of them—they beget or `work patience., Let us a little examine the words.

Knowing.—It either implieth that they ought to know, as Paul saith elsewhere: 1 Thes. iv. 13, `I would not have you ignorant, brethren, concerning them that are asleep in the Lord, &c. So some suppose James speaketh as exhorting: Knowing, that is, I would have you know; or else it is a report; knowing, that is, ye do know, being taught by the Spirit and experience; or rather, lastly, it is a direction, in which the apostle acquainteth them with the way how the Spirit settleth a joy in the hearts of persecuted Christians, by a lively knowledge, or spiritual discourse, by acting their thoughts upon the nature and quality of their troubles; and so knowing is distinctly considering.

That the trial of your faith.—Here is a new word used for afflictions; before it was πειρασμοῖς, temptations, which is more general. Here it is δοκίμιον, trial, which noteth such a trial as tendeth to approbation. But here ariseth a doubt, because of the seeming contradiction between Paul and James. Paul saith, Rom. v. 4, that patience worketh δοκιμὴν, trial or experience; and James seemeth to invert the order, saying, that δοκίμιον, `trial or experience worketh patience., But I answer—(1.) There is a difference between the words: there it is δοκιμὴ; here, δοκίμιον; and so fitly rendered there experience—here, trial. (2.) There Paul speaketh of the effect of suffering, experience of God's help, and the comforts of his Spirit, which work patience; here, of the suffering itself, which, from its use and ordination to believers, he calleth trial, because by it our faith and other graces are approved and tried.

Of your faith; that is, either of your constancy in the profession of the faith, or else of faith the grace, which is the chief tiling exercised and approved in affliction.

Worketh patience.—The original word is κατεργάζεται, perfecteth patience. But this is a new paradox—how affliction or trial, which is the cause of all murmuring or impatience, should work patience!

I answer—(1.) Some expound the proposition of a natural patience, which, indeed, is caused by the mere affliction; when we are used to them, they are the less grievous. Passions being blunted by continual exercise, grief becometh a delight. But I suppose this is not in the aim of the apostle; this is a stupidity, not a patience. (2.) Then, I suppose the meaning is, that our trials minister matter and occasion for patience. (3.) God's blessing must not be excluded. The work of the efficient is often given to the material cause, and trial is said to do that which God doth. By trial he sanctifieth afflictions to us, and then they are a means to beget patience. (4.) We must not forget the distinction between punishment and trial. The fruit of punishment is despair and murmuring, but of trial, patience and sweet submission. To the wicked every condition is a snare. They are corrupted by prosperity, and dejected by adversity; but to the godly every estate is a blessing. Their prosperity worketh thanksgiving, their adversity patience. Pharaoh and Joram grew the more mad for their afflictions, but the people of God the more patient. The same fire that purgeth the corn bruiseth the stalk or reed, and in that fire in which the chaff is burnt gold sparkleth. So true is that of the psalmist: Ps. xi. 5, `The Lord trieth the righteous; but the wicked, and him that loveth violence, his soul hateth., Well, then, the sum of all is, that afflictions serve to examine and prove our faith, and, by the blessing of God, to bring forth the fruit of patience, as the quiet fruit of righteousness is ascribed to the rod, Heb. xii. 11, which is indeed the proper work of the Spirit. He saith, `The chastening yieldeth the peaceable fruit of righteousness to them that are exercised thereby;, as our apostle saith, `The trial worketh patience.,

The notes are these:—

Obs. 1. From that knowing, ignorance is the cause of sorrow. When we do not rightly discern of evils, we grieve for them. Our strength, as men, lieth in reason; as Christians, in spiritual discourse. Paul was instructed, Phil. iv. 11, and that made him walk with such an equal mind in unequal conditions. Solomon saith, Prov. xxiv. 5, `A wise man is strong, yea, a man of knowledge increaseth strength;, and he saith afterwards, ver. 10, `If thou faintest in affliction, thy strength is but small;, that is, thou hast but little prudence or knowledge. There lieth the weakness of our spirits. Children are scared with every trifle. Did we know what God is, and whereto his dealings tend, we should not faint. Well, then, labour for a right discerning. To help you, consider:—(1.) General knowledge will not serve the turn. The heathens had τὸ γνωστὸν, excellent notions concerning God in the general, Rom i. 19; but they were `vain in their imaginations, ver. 21—ἐν τοῖς διαλογίσμοις, in their practical inferences, when they were to bring down their knowledge to particular cases and experiences. They had a great deal of knowledge in general truths, but no prudence to apply them to particular exigences and cases. Many can discourse well in the general; as Seneca, when he had the rich gardens, could persuade to patience, but fainted when himself came to suffer. So Eliphaz chargeth it upon Job, that he was able to instruct and strengthen others, `But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled, Job iv. 45. Therefore it must not only be a knowledge, but a prudence to make application of general truths, that in particular cases we may not be disturbed and discomposed. (2.) Our knowledge must be drawn out in actual thoughts and spiritual discourse. This bringeth in seasonable succour and relief to the soul, and therein lieth our strength. Observe it, and you shall always find that the Spirit worketh by seasonable thoughts. Christ had taught the apostles a great many comforts, and then he promiseth, John xiv. 26, `The Comforter shall come; καὶ ἀναμνήσει, and he shall bring all things to your remembrance which I shall say to you., That is the proper office of the Comforter, to come in with powerful and seasonable thoughts to the relief of the soul. The apostle ascribeth their fainting to `forgetting the consolation, Heb. xii. 5. Nay, observe it generally throughout the word—our strength in duties or afflictions is made to lie in our distinct and actual thoughts. Would we mortify corruptions? It is done by a present acting of the thoughts, or by spiritual discourse; therefore the apostle saith, Rom. vi. 6, `Knowing this, that our old man is crucified with him;, so would we bear afflictions cheerfully. See Heb. x. 34, `Ye took it joyfully, knowing that you have a better and more enduring substance;, and Rom. v. 3, `Knowing that tribulation worketh experience., And so in many other places of scripture we find that the Spirit helpeth us by awakening and stirring up proper thoughts and discourses in the mind. (3.) Those thoughts which usually beget patience are such as these:—(1st.) That evils do not come by chance, or the mere fury of instruments, but from God. So holy Job: `The arrows of the Almighty are with in me, Job vi. 4. Mark, `the arrows of the Almighty, though Satan had a great hand in them, as you may see, Job ii. 7—God's arrows, though shot out of Satan's bow. And then, (2d.) That where we see anything of God, we owe nothing but reverence and submission; for he is too strong to be resisted, too just to be questioned, and too good to be suspected. But more of this in the fifth chapter.

Obs. 2. From that δοκίμιον, the trial, the use and ordination of persecution to the people of God is trial. God maketh use of the worst instruments, as fine gold is cast into the fire, the most devouring element. Innocency is best tried by iniquity. But why doth God try us? Not for his own sake, for he is omniscient; but either—(1.) For our sakes, that we may know ourselves. In trials we discern the sincerity of grace, and the weakness and liveliness of it; and so are less strangers to our own hearts. Sincerity is discovered. A gilded potsherd may shine till it cometh to scouring. In trying times God heateth the furnace so hot, that dross is quite wasted; every interest is crossed, and then hirelings become changelings. Therefore, that we may know our sincerity, God useth severe ways of trial. Sometimes we discover our own weakness, Mat. xiii.; we find that faith weak in danger which we thought to be strong out of danger; as the blade in the stony ground was green, and made a fair show till the height of sum mer. Peter thought his faith impregnable, till the sad trial in the high priest's hall, Mat. xxvi. 69. In pinching weather weak persons feel the aches and bruises of their joints. Sometimes we discern the liveliness of grace. Stars shine in the night that lie hid in the day. It is said, Rev. xiii. 10, `Here is the patience and faith of the saints;, that is, the time when these graces are exercised, and discovered in their height and glory. Spices are most fragrant when burnt and bruised, so have saving graces their chiefest fragrancy in hard times. The pillar that conducted the Israelites appeared as a cloud by day, but as a fire by night. The excellency of faith is beclouded till it be put upon a thorough trial. Thus for ourselves, that we may know either the sincerity, or the weakness, or the liveliness of the grace that is wrought in us. (2.) Or for the world's sake. And so, (1st.) for the present to convince them by our constancy, that they may be confirmed in the faith, if weak and staggering, or converted, if altogether uncalled. It was a notable saying of Luther, Ecclesia totum mundum convertit sanguine et oratione—the church converteth the whole world by blood and prayer. We are proved, and religion is proved, when we are called to sufferings. Paul's bonds made for the furtherance of the gospel: Phil. i. 12, 13, `Many of the brethren waxed confident in my bonds, and are much more bold to speak the word without fear., In prosperous times religion is usually stained with the scandals of those that profess it; and then God bringeth on great trials to honour and clear the renown of it again to the world, and usually these prevail. Justin Martyr was converted by the constancy of the Christians (Niceph. lib. iii. cap. 26). Nay, he himself confesseth it. When he saw the Christians so willingly choose death, he reasoned thus within himself: Surely these men must be honest, and there is somewhat eminent in their principles. So I remember the author of the Council of Trent saith concerning Anne de Burg, a senator of Paris, who was burnt for Protestantism, that the death and constancy of a man so conspicuous did make many curious to know what religion that was for which he had courageously endured punishment, and so the number was much increased. (2d.) We are tried with a respect to the day of judgment: 1 Peter i. 7, `That the trial of your faith may be found to praise and honour in the day of Christ's appearing., God will justify faith before all the world, and the crown of patience is set upon a believer's head in that solemn day of Christ. You see the reasons why God trieth.

Use. Well, then, it teacheth us to bear afflictions with constancy and patience; God trieth us by these things. For your comfort consider four things:—(1.) God's aim in your afflictions is not destruction, but trial; as gold is put into the furnace to be fined, not consumed. Wicked men's misery is `an evil, and an only evil, Ezek. vii. 5. In their cup there is no mixture, and their plagues are not to fan, but destroy. But to godly men, miseries have another property and habitude: Dan. xi. 35, `They shall fall to try, and to purge, and to make white;, that is, in times of many persecutions, as was that of Antiochus, the figure of Antichrist. (2.) The time of trial is appointed: Dan. xi. 35, `They shall fall to try, and to purge, and to make white, even to the time of the end, because it is yet for a time appointed., You are not in the furnace by chance, or at the will of your enemies; the time is appointed, set by God. (3.) God sitteth by the furnace prying and looking after his metal: Mal. iii. 3, `He shall sit as a refiner and purifier of silver., It notes his constant and assiduous care, that the fire be not too hot, that nothing be spilt and lost. It is a notable expression that of Isa. xlviii. 9, 10: `For my praise will I refrain; I have refined thee, but not as silver;, that is, not so thoroughly. Silver or gold is kept in the fire till the dross be wholly wrought out of it: if we should be fined as silver, when should we come out of the furnace? Therefore God saith he will `choose us in the furnace, though much dross still remain. (4.) Consider, this trial is not only to approve, but to improve; we are tried as gold, refined when tried: so 1 Peter i. 7, `That the trial of your faith, being much more precious than gold that perisheth;, or more clearly in Job xxiii. 10, `When he hath tried me, I shall come forth as gold: `the drossy and scorious part or matter is severed, and the corruptions that cleave close to us are purged and eaten out.

Obs. 3. From that, your faith. The chief grace which is tried in persecution is faith: so in 1 Peter i. 7, `That the trial of your faith, being more precious, &c. Of all graces Satan hath a spite at faith, and of all graces God delighteth that the perfection of it should be discovered. Faith is tried, partly because it is the radical grace that keepeth in the life of a Christian: Hab. ii. 4, `The just shall live by faith: `we work by love, but live by faith; partly because this is the grace most exercised, sometimes in keeping the soul from using ill means, and unlawful courses: Isa. xxviii. 16, `He that believeth doth not make haste;, that is, to help himself before God will. It is believing that maketh the soul stand to its proof and trial: Heb. xi. 35, `By faith those that were tortured would not accept deliverance;, that is, which was offered to them upon ill terms, of refusing God and his service. Sometimes it is exercised in bringing the soul to live upon gospel-comforts in the absence of want of worldly, and to make a Christian to fetch water out of the rock when there is none in the fountain. Many occasions there are to exercise faith, partly because it is the grace most oppugned and assaulted; all other graces march under the conduct of faith: and therefore Satan's cunning^is to fight, not against small or great, but to make the brunt and weight of his opposition to fall upon this grace: nay, God himself seemeth an enemy, and it is faith's work to believe him near, when to sense he is gone and withdrawn. Well, then:—

Use 1. You that have faith, or pretend to it, must look for trials. Graces are not crowned till they are exercised; never any yet went to heaven without combats and conflicts. Faith must be tried before it be `found to praise and honour., It is very notable, that wherever God bestoweth the assurance of his favour, there presently followeth some trial: Heb. x. 32, `After ye were illuminated, ye endured a great fight of afflictions., Some are cast upon troubles for religion soon after their first conversion, like these, as soon as illuminated. When Christ himself had received a testimony from heaven, presently Satan tempteth him: `This is my beloved Son;, and presently he cometh with an, `If thou be the Son of God,—Mat. iii. 17, with Mat. iv. 1, 3: after solemn assurance he would fain make you question your adoption. So see Gen. xxii. 1: `It came to pass that after these things God did tempt Abraham., What things were those? Solemn intercourses between him and God, and express assurance from heaven that the Lord would be his God, and the God of his seed. When the castle is victualled, then look for a siege.

Use 2. You that are under trials, look to your faith. Christ knew what was most likely to be assailed, and therefore telleth Peter, Luke xxii. 32, `I have prayed for thee, that thy faith fail not., When faith faileth, we faint; therefore we should make it our chief work to maintain faith. Chiefly look after two things:—(1.) Hold fast your assurance in the midst of the saddest trials: in the furnace call God Father: Zech. xiii. 21, `I will bring them through the fire, and they shall be refined as silver and gold is tried: and they shall say, The Lord is my God., Let not any hard dealing make you mistake your Father's affection. One special point of faith, under the cross, is the faith of our adoption: Heb. xii. 5, `The exhortation speaketh to you as children; my son, despise not the chastening of the Lord., It is the apostle's own note that the afflicted are styled by the name of sons. Christ had a bitter cup, but saith lie, My Father hath put it into my hands: John xviii. 11, `The cup which my Father hath given me, shall I not drink of it?, It is a bitter cup, but he is still my Father. (2.) The next work of faith is, to keep your hopes fresh and lively: believers always counter-balance the temptation with their hopes. There is no grief or loss so great, but faith knoweth how to despise it in the hope of the reward: therefore the apostle describeth faith to be, Heb. xi. 1, ὑπόστασις τῶν ἐλπιζομένων, `the substance of things hoped for;, because it giveth a reality and present being to things absent and to come, opposing hope to the temptation, and making the thing hoped for as really to exist in the heart of the believer as if it were already enjoyed. Well, then, let faith put your hopes in one balance, when the devil hath put the world, with the terrors and profits of it, in the other; and say, as Paul, λογίζομαι, `I reckon, or compute, that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us., Rom. viii. 18. All this is nothing to our hopes: what is this to glory to come?