yet certainly it is but a carnal security. He saith no more of it, but it is evil because they defended it as good, it is evil as coming from an evil cause, pride, and wretched security; it is evil in its own nature, as being an outbraving of the word. It is evil in its effects, as hindering you from good, and putting you upon traffic and aspiring projects, when you should more solemnly mind humbling duties, and be afflicted, and weep, and mourn, &c., as is pressed before (ver. 9). And this, I conceive, is the mind of the apostle in this verse, which is usually passed over by interpreters slightly, without that necessary regard which should be had to the scope of the context and epistle. Note hence,

I. That such is the degeneration of human nature, that it doth not only practise sins, but glory in them. Man fallen, is but man inverted, and turned upside down; his love is where his hatred should be, and his hatred where his love should be; his glory where his shame should be, and his shame where his glory should be. Many count strictness a disgrace, and sin a bravery. The apostle saith, "They glory in their shame" (Phil. iii. 19). It cometh to pass sometimes through ignorance; men mistake evil for good, and so call revenge valour or resolution, and prosperity in an evil way the blessing of Providence upon their zealous endeavours, and presumptuous carelessness a well-built confidence. God charged it upon his people, that they had made great feasts of rejoicing, when they had more cause to mourn : "The holy flesh is passed from thee when thou dost evil, then thou rejoicest" (Jer. xi. 15). Usually, by our fond mistakes thus it is, we are blessing and praising God, when we have more cause to humble and afflict our souls. Sometimes it is through stupidness and sottishness of conscience. When men have worn out all honest restraints, then they rejoice in evil, and delight in their perversities (Prov. ii. 14). The drunkards think there is a bravery in their strength to pour in wine, and can boast of the number of their cups; the soaken adulterer of so many acts of uncleanness; the swearer thinketh it the grace of his speech to interlard it with oaths; and proud persons think conceited apparel is their best ornament. Good God, whither is man fallen! First we practise sin, then defend it, then boast of it. Sin is first our burthen, then our custom, then our delight, then our excellency.

II. That we have no cause to rejoice or glory in our carnal confidence. It seemeth to come from a generous bravery, but indeed from lowness and baseness of spirit. It is but a running away from evil, not a mastering of it. Men dare not lay it to heart, because they know not how to fortify themselves against it. Faith and true confidence always supposeth and prepareth for the worst, but hopeth the best; it meeteth the adversary in open field, and vanquisheth it. The fool in the Gospel durst not think of his death that night (Luke xii. 16, 17). This is the baseness of carnal confidence, to put off trouble when it cannot put it away; and, however it scorneth the threatening, it feareth the judgment. They are so ill provided to bear it, that they dare not so much as think of it.

VERSE 17.-Therefore to him that knoweth to do good, and doth it not, to him it is sin.

In this verse the apostle taketh off the prejudice and cavil whereby his admonition might be slighted and evaded. They might reply, We have no

need to be taught such a plain lesson; we know that life is short, and that God's providence governeth all things. Do you (saith the apostle) know all this? then you are the more obliged to subject your desires to his will and pleasure, which he proveth by this general rule. There is nothing difficult in the words but that [to him it is sin] ávrữ dμapría isiv; that is, sin indeed; there is more of the nature of sin, there is more of the effects of sin, which he shall find in his own conscience, and in hell torments, and God's judiciary dispensations. Like sayings you have elsewhere; see John ix. 41, and xv. 22. But you will say then, Are those that sin out of ignorance wholly free from sin? I answer, no. For, 1. Sins of ignorance are sins, though more remissible (1 Tim. i. 13), though not so highly punished (Luke xii. 47). God's law was once impressed upon our natures, and we are obliged to all that was written upon Adam's heart. 2. Affected ignorance rendereth us highly culpable (2 Pet. iii. 5), when men shut the windows, and resist the light; for then they might know, but would not. Out of this verse observe,

I. That it is not enough to know good, but we must do it also. Gifts in the mind, without a change in the heart, will not stead you. Often we find, that men of much knowledge are apt to be enslaved by their appetites, the lower and more brutish faculties; and, though they be orthodox, yet are unmortified; keen against errors, but indulgent to vices. Oh! consider, you should add to knowledge, temperance (2 Pet. i. 5); otherwise, what will it avail you? Others are ignorant of God in their minds, and you deny him your lives; others question the truth of religion, and you deny the power of it. Besides, it serveth to check slighting thoughts of a plain truth; we are apt to say, I know this enough already; ah! but do I practise it? Is not this a new hint from God to convince me of my negligence? Surely God seeth I do not live up to this knowledge; therefore the same truth, this common truth, is returned to my mind, &c.

II. Sins of knowledge are most dangerous. They are more sins than others, as having more of malice and contempt in them. There is more contempt both of the law of God and of God's kindness; see Matt. xi. 20. It is a sign you love sin as sin; for when you know what it is, you adventure upon it. Besides, sins against knowledge have more of the marks of God's vengeance upon them: in the reprobate they are punished with great despair and horror of conscience; see Prov. v. 11-14. Or with hardness of heart. Iron oft heated and oft quenched groweth the harder. It is just with God to punish contempt of light with obduracy. Or with madness against the truth. The most moral heathens were the sorest persecutors, as Severus, Antoninus, &c. This is sensibly and clearly discerned in apostates, who are carried on with most wilful malice against the truths which they once professed:*"The revolters are profound to make slaughters" (Hos. v. 2). Forward professors turn violent persecutors; they would fain quench the light shining in their own bosoms. Alexander was once a disciple, but he made shipwreck of the faith (1 Tim. i. 20), and he is the man that must set on the multitude against Paul: "The Jews drew out Alexander; and he beckoned with the hand" (Acts xix. 33). The same man is intended; for he dwelt at Ephesus, as we learn by both the epistles to Timothy. Now, the

* Apostatæ sunt maximi osores sui ordinis.

+ See Grotius in Acts xix. 33.

Jews set him up as the fittest accuser of Paul; he knew his doctrine, and he must appear to turn all the blame of the uproar upon the Christians. Once more we read of this Alexander as a desperate enemy of the truth (2 Tim. iv. 14). Certainly the rage and malice of such men is the greater, because of the abundance of their light which they have renounced. No vinegar so tart as that which is made of the sweetest wine: "They that forsake the law, praise the wicked" (Prov. xxviii. 4); that is, do not only commit sin, but approve it in others still they are the most violent and forward men. Sometimes God giveth them up to sottishness; see Rom. i. 21-23. It is very notable, and it doth exceedingly verify the apostle's observation, that the most refined and civil heathens (who are presumed to have most light) were given up to the most beastly errors about the nature of God;* as the Romans and Grecians worshipped fevers and human passions, eam cloacinam, every paltry thing, for God; whereas the Scythians, and more barbarous nations, worshipped the thunder, the sun, things terrible in themselves, which plainly discovereth God's just judgment in darkening their foolish heart, because they were not thankful in the improvement of light received. But the greatest displeasure of God against sins of knowledge is declared hereafter in the torments of hell, where the proportions of everlasting horrors do rise higher and higher according to the several aggravations of sin (Luke xii. 48). Thus God punisheth sins of knowledge in the reprobate; but his own children do also perceive the difference between these and other sins. Nothing breaketh the bones, and scourgeth the soul with such a sad remorse, as sins against light. This broke David's heart: "Thou hadst put knowledge in my inward parts" (Psa. li. 6). He had committed adultery against checks of conscience, and the watchful light of his inward parts, &c. I might speak much more upon this argument, but that I only intend hints. Concerning the danger of sins of knowledge you may see more in Mr. Thomas Goodwin's treatise, called "Aggravations of Sins of Knowledge," whose judicious observations being so full and express, I shall presume to add no more.

III. Sins of omission are aggravated by knowledge, as well as sins of commission. The apostle saith, “To him that knoweth to do good, and doth it not," &c. Usually in sins of commission natural light is most working, because there is an actual disturbance, by which the free contemplation of the mind is hindered; and because foul acts bring more shame, and impress more horror, than bare neglects: yet to omit a duty against knowledge may be as bad as to tell a lie against knowledge. The rule is positive, enforcing duty, as well as privative, forbidding sin; and according to the knowledge of it, so is the obligation. Oh! that we might be more conscientious in this matter! and be as tender of omitting prayer against light, and neglecting to meditate and examine conscience against light, as we are of committing adultery against light!

* See Despaigne's New Observations on the Creed, about the beginning.

CHAPTER V.

VERSE 1.-Go to now, ye rich men; weep and howl for the miseries which shall come upon you.

BEFORE I come to the particular verses of this paragraph, it will be necessary to premise somewhat concerning the persons to whom it is to be referred; for it seemeth strange that any should be so vile under the Christian name and profession, as to oppress and persecute their brethren, and that even to death, in these times of persecution, to condemn and kill the just, and draw them before the judgment-seats, &c. Briefly then, though the main of the epistle concern the godly, and the principle intent be their instruction and comfort, yet he taketh occasion many times to speak to the ungodly and unconverted amongst them. The ancient holy seed was now upon the dregs, guilty of oppression, injury, and all manner of profaneness; and because these lived dispersed and intermingled with the godly, and those that were gained to the Christian faith, he taketh occasion to divert and direct his speech to them. That you may not look upon this as an uncertain conjecture, give me leave to produce my grounds and reasons. 1. I may argue from the inscription of the whole epistle, “to the twelve tribes,” promiscuously without any express mention of their holy calling or faith, which is usual in the other apostolical epistles. 2. From the common and civil form of salutation, xaípuv, greeting; the apostles writing to Christians do solemnly wish them grace and peace, &c. 3. From the style, which is more rousing and pressing than usual, as intended for the awakening of secure sinners, or persons carnal. 4. The last verses of the epistle seem to intimate, that much of his scope was to convert unbelievers; see James v. 19, 20. 5. Here he plainly speaketh to rich wicked men, though the truth is, not so much for their sakes, as the sake of the godly, to encourage them to patience. For I like Calvin's judgment well, that these six verses are not so much an admonition as a denunciation, wherein the apostle doth not so much direct them what to do, as foretell what should be done to them, that the godly might be encouraged to the more patience under their oppressions; for that the apostle inferreth plainly (verse 7). I have been long in prefacing, but I hope you will judge it necessary, it conducing much, not only to the opening of this paragraph, but of many other places in the epistle. From the whole we may learn, that we must not so altogether mind believers, but that we must give unbelievers their portion ;* terror to whom terror belongeth, as well comfort to whom comfort. Christ's sermon

chiefly aimed at the disciples' profit; but yet there are many lessons for the multitude: "Jesus, when he saw the multitude, called his disciples, and taught them" (Matt. v. i. 2): the disciples in the people's hearing; and so intersperseth many things that are of a general use and profit.

Go to now, ǎyɛ vuv] The phrase we opened before: it is a kind of asciting or calling them to the throne of God's judgment.

Ye rich men, di λ8σii,] He doth not threaten rich men simply, but such as are afterwards described, carnal rich men, such as were drowned in pleasures, puffed up with pride, worldly, wicked, oppressive; and, though he use the word rich, yet the threatening is applicable, not only to those that

* Ita fideles instruit ut infideles non negligat. Calvin.

abuse their wealth, but also their greatness, public place, authority, power; as to princes, judges, magistrates, and their officers. Because the apostle speaketh indefinitely, "ye rich men," something is notable, that it is hard to possess riches without sin. Riches are called the “ mammon of unrighteousness" (Luke xvi. 9), because they are usually possessed by wicked men, "the men of God's hand" (Psalm xvii. 14), and because they are most adored and admired by wicked men, and because they are often gotten by unrighteous dealing, and hardly kept without sin. It is a hard matter to have them, and not to be hindered from heaven by them (Matt. xix. 24), not to grow proud, sensual, injurious, carnal, and worldly. We see the beasts, as boars and bulls, when they are full and in good plight, grow mankeen and fierce: so do men wax insolent in the midst of their abundance. Well then, do not covet riches so much, or please yourselves in the enjoyment of them, but look to your hearts with the more care. It is an easy matter to offend in the midst of outward fulness. A long coat will soon be draggled, and turned into a dirty rag, and a short will not cover nakedness; the mean is best. See Agur's choice, Prov. xxx. 9, when he saith, "Give me not riches,” he addeth, “lest I be full and deny thee, and say, Who is the Lord ?" There is no condition of life begetteth insolency and contempt of God, so much as a lux

urious fulness. But you will say, What would you have us do? throw away

our estates? I answer, no; but, 1. Prize them less; when you possess them, let them not possess you: shall I value unrighteous mammon? the portion of the men of God's hand? No, let me have the favour of God's people (Psalm cvi. 4, 5, and cxix. 132). A man cannot know love and hatred by all that is before him. Riches are given to the good, 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 commendable: 66 Make you friends of the unrighteous mammon” (Luke xvi. 9). It is usually the matter of sin, do you make it the matter of duty. The more liable we are to sin in any estate, the more commendable 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.† God can loosen the heart from the world, so as riches 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 (Matt. xix. 26).

Weep and howl,] Kλávoare öλoyúčovrεs, weep howling. 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, overburthened, striveth to give it vent by loud complaints. Some 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 prevent their judgments by godly sorrow. The truth is, this is the way to escape judgments, when we mourn for them before they * Dantur bonis, ne putentur mala; malis, ne putentur bona. + Dormit pauper Lazarus in sinu Abrahami divitis. Aug.