he spoken, and shall he not make it good?" (Numb. xxiii. 19.) Oh that our trust were as sure as his promises, and there were no more doubt to be made of our interest than of his truth! Every promise is built upon four pillars: God's justice or holiness, which will not suffer him to deceive; his grace or goodness, which will not suffer him to forget; his truth, which will not suffer him to change; his power, which maketh him able to accomplish. V. Lastly, That no enduring is acceptable to God, but such as doth arise from love. The crown which God hath promised, he doth not say to them that suffer, but to them that love him. A man may suffer for Christ, (that is, in his cause,) without any love to him, but it is nothing worth." If I give my body to be burned, and have not charity, it profiteth me nothing" (1 Cor. xiii. 3). Through natural stoutness and stubbornness, men may be constant in their way, and, as I said before, yield a stout body to a stubborn mind; and yet, when they are burning in the fires, their souls burn with no zeal or love to God's glory. There are many who would die for Christ, if they were put to it, yet will not quit a lust for him. Vicious persons, that die in a good cause, are but like a dog's head, cut off for sacrifice. Well then, do not think that mere suffering will excuse a wicked life. It is observable, that Christ saith last of all," Blessed are they that suffer for righteousness' sake" (Matt. v. 10), as intimating that a martyr must have all the preceding graces. First, "Blessed are the poor in spirit, blessed are the pure in heart;” then, "Blessed are they that suffer." First grace is required, and then martyrdom. The victory is less over outward inconveniences than inward lusts; for these, being more rooted in our nature, are more hardly overcome. Under the law, the priests were to search the beasts brought for burnt-offerings, whether scabbed or mangy, &c. A burnt-offering, if scabby, is not acceptable to God. In short, that love that "keepeth the commandments,” is best able to make us suffer for them. Philosophy may teach us to endure hardships, as Calanus in Curtius willingly offered his body to the fires; but grace only can teach us to overcome lusts. We read of many that, out of greatness or sullenness of spirit, could offer violence to nature, but were at a loss when they came to deal with a corruption; so easy is it to cut off a member rather than a lust, and to withstand an enemy rather than a temptation. Therefore the Scriptures, when they set out an outward enemy, though never so fierce, call him flesh, with them is an arm of flesh;" but when they speak of the spiritual combat, they make it a higher work and of another nature: "We fight not against flesh and blood," &c. (Ephes. vi. 12). Learn, then, to do for God, that you may the better die for him; for a wicked man, as he profaneth his actions, so his sufferings; his blood is but as swine's blood, a defilement to the altar. 66 Other notes might be observed out of this verse, but they may be collected either out of the exposition, or supplied out of observations on Chap. ii., verse 5, where suitable matter is discussed. VERSE 13.-Let no man say, when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man. He cometh now to another kind of temptations; for, having spoken of outward trials, he taketh occasion to speak of these inward temptations, that thereby he might remove a blasphemous error concerning the cause of them. It is clear that those outward trials are from God; but these inward trials, or temptations to sin, are altogether inconsistent with the purity and holiness of his nature, as the apostle proveth in this and the following verses. Let no man, when he is tempted, μndeis πeipalóμevos,] That is, tempted to sin, for in this sense is the word used in Scripture: as dokiμále, or trial, is the proper word for the other temptation, so Taρála is the proper word for temptations to sin. Thus the Devil is called, o repázov, the tempter (Matt. iv. 3); and in the Lord's Prayer we pray, that we may not be led εic mɛpaσμòv, into temptation, chiefly intending that we may not be cast upon solicitations to evil; so here, "When he is tempted," that is, so solicited to sin that he is overcome by it. Say] That is either in word or thought; for a thought is verbum mentis, the saying of the heart; and some that dare not lisp out such a blasphemy, certainly dare imagine it; for the apostle implies, that the creature is apt to say, to have some excuse or other. I am tempted of God:] That is, it was he solicited or enforced me to evil; or if he would not have me sin, why would not he hinder me? For God cannot be tempted with evil,] Here is the reason drawn from the unchangeable holiness of God. He cannot any way be seduced or tempted into evil. Some read it actively, he is not the tempter of evil; but this would confound it with the last clause. Some, as Salmeron out of Clemens Romanus,* render the sense thus, God is not the tempter of evil persons, but only of the good by afflictions; but that is a nicety, which will not hold true in all cases, and doth not agree with the original phrase; for it is not τv кakшv, as referring it to evil persons, but simply, without an article, kaкõv, as referring it to evil things. The sum is, God cannot, by any external applications, or ill motions from within, be drawn aside to that which is unjust. Neither tempteth he any man.] That is, doth not love to seduce others, willing that men should be conformed to the holiness of his own nature. He tempteth not, either by inward solicitation, or by such an inward or outward dispensation as may enforce us to sin. The notes are these:- Thus I. From that [Let no man say] That man is apt to say, or to transfer the guilt of his own miscarriages. When they are seduced by their own folly, they would fain transact the guilt and blame upon others. Aaron shifts his crime upon the people, upon their solicitations: "They said, make us Gods; and I cast it into the fire, and thereof came the calf” (Exod. xxxii. 23, 24). Mark, "thereof came," as if it were a work of chance rather than art. So Pilate upon the Jews' instigation, "Look ye to it" (Matt. xxvii. 24). So ignorant men their errors upon their teachers: if they are wrong, they have been taught so. And therefore Jeremy says, "Ah Lord God, surely thou hast greatly deceived this people" (Jer. iv. 10); that is, O Lord, they will say thou hast deceived them, it was thy prophets told them so. So Saul, "The people spared the best of the sheep, and of the oxen" (1 Sam. xv. 15): and “I feared the people" (Verse 24). It was * Αδόκιμος ἀνὴρ ἀπείρατος παρὰ τῷ θεῷ. Clem. Rom., lib. 2, const. cap. 8. F out of fear of others that entreated, the people would have it so. So many, if they are angry, say they are provoked; if they swear, others urged them to it, as the Shelomite's son blasphemed in strife (Levit. xxiv. 10). So, if drawn to excess of drink, or abuse of the creatures, it was along of others that enticed them. Well then, 1st, Beware of these vain pretences. Silence and owning of guilt are far more becoming: God is most glorified, when the creatures lay aside their shifts. "The leper in whom the plague is, shall have his clothes rent, and his head bare, and he shall put a covering upon his upper lip, and he shall cry, Unclean, unclean" (Levit. xiii. 45). All was to be naked and open, but only his upper lip. He was not to open his mouth in excuses. It is best to have nothing to say, nothing but confession of sin. Leprosy must be acknowledged. The covering of the upper lip, among the Hebrews, was the sign of shameful conviction. 2dly, Learn that all these excuses are vain and frivolous: they will not hold with God. Aaron is reproved notwithstanding his evasion. Pilate could not wash off the guilt, when he washed his hands. He that crucified our Saviour, crucified himself afterward.* Ignorance is not excused by ill teaching. "The blind lead the blind, and (not one, but) both fall into the ditch" (Matt. xv. 14), the blind guide and the blind follower. So, "The man shall die in his iniquity, but his soul will I require at thy hand" (Ezek. iii. 18). It will be ill for the teacher, and ill for the misled soul too. So Saul is rejected from being king, for obeying the voice of the people, rather than the Lord (1 Sam. xv. 23). Shelomith's son was stoned, though he blasphemed in spite (Lev. xxiv. 14). And it went ill with Moses, though they provoked his spirit, so that he spake unadvisedly with his lips (Psa. ciii. 33, 34). Certainly it is best when we have nothing to say but only "Unclean, unclean." II. Creatures, rather than not transfer their guilt, will cast it upon God himself. They blame the Lord in their thoughts. It is foolish to cast it altogether upon Satan; to say, I was tempted of Satan. Alas, if there were no Satan to tempt, we should tempt ourselves. His suggestions and temptations would not work, were there not some intervening thought; and that maketh us guilty. Besides, some sins have their sole rise from our own corruption, as the imperfect animals are sometimes bred ex putri materia, only out of slimy matter, and at other times they are engendered by copulation. It is useless to cast it upon others, I was tempted of others. Actions cannot be accomplished without our own concurrence, and we must bear the guilt. But it is blasphemous to cast it upon God, to say, "I am tempted of God;" and yet we are apt to do so: partly, to be clear in our own thoughts. Men would do any thing rather than think basely of themselves; for it is man's disposition to be right in his own eyes (Prov. xvi. 2). We love those glasses that would make us show fairest. It is against nature for a man willingly to possess and own his own shame; "If I hid my sin as did Adam” (Job xxxi. 33); that is, more hominum, as Adam and all Adam's children do, men would be clear and better than they are. Partly, because by casting it upon God the soul is most secure. When he that is to punish sin beareth the guilt of it, the soul is relieved from much horror and bondage. *Eusebius Eccles. Hist., lib. ii. cap. 7. Therefore, in the way of faith, God's transacting our sin upon Christ is most satisfying to the spirit: "The Lord hath laid on him the iniquity of us all" (Isa. liii. 6). Now, we would lay it upon God by odious aspersions of his power and providence; for, if we could once make God a sinner, we should be secure. You see, we do not fear men that are as faulty as ourselves. They need pardon as well as we; and therefore is it that the soul doth so wickedly design to bring God into a partnership and fellowship of our guilt. Partly, through a wicked desire that is in men to blemish the being of God. Man naturally hateth God, and our spite is shown this way, by polluting and profaning his glory, and making it become vile in our thoughts; for, since we cannot rase out the sense of the Deity, we would destroy the dread and reverence of it. It is a saying of Plutarch, Malo de me dici nullum esse Plutarchum quam malum esse Plutarchum; de Deo male sentire quam Deum esse negare pejus duco. We cannot deny God, and therefore we debase him, which is worst, as it is better not to be than to be wicked. We think him as 66 one of us" (Psa. 1. 21); and the apostle saith, we turn his glory into a lie" (Rom. i. 25). Well then, beware of this wickedness of turning sin upon God. The more natural it is to us, the more should we take heed of it. We charge God with our evils and sins divers ways. 66 1. When we blame his providence, the state of things, the times, the persons about us, the circumstances of providence, as the laying of tempting objects in our way, our condition, &c.; as if God's disposing of our interests were a calling us to sin. Thus Adam, "The woman which thou gavest me, she gave me, and I did eat" (Gen. iii. 12). Mark, it is obliquely reflected upon God, "The woman which thou gavest me.” So many will plead the greatness of their distractions and incumbrances: God hath laid so many miseries and discouragements upon them, and cast them upon such hard times, that they are forced to such shifts; whereas, alas, God sendeth us miseries not to make us worse, but to make us better, as Paul seemeth to argue in 1 Cor. x. 13, 14: if they did turn to idolatry, the fault was not in their sufferings and trials, but in themselves. Thus you make God to tempt you to sin, when you transfer it upon providence, and blame your condition rather than yourselves. Providence may dispose of the object, but it doth not impel or excite the lust: it appointeth the condition, but Satan setteth up the snare. It was by God's providence that the wedge of gold lay in Achan's way, that Bathsheba was offered naked to David's eye, that the sensual man hath abundance, that the timorous is surprised with persecution, &c.: all these things are from God, for the fault lieth not here. The outward estate, or the creatures that have been the occasions of our sinning, cannot be blamed, as beauty in women, pleasantness in wine. These are good creatures of God, meant for a remedy; we turn them into a snare. The more of God's goodness or glory is seen in any creature, the greater check it is to a temptation; for so far it is a memorial of God; and therefore some have observed, that desires simply unclean are most usually stirred up towards deformed objects. Beauty in itself is some stricture and resemblance of the divine majesty and glory, and therefore cannot but check motions altogether brutish. It is very observable that of the apostle Peter, "The corruption that is in the world through lust" (2 Pet. i. 4): the world is only the object, the cause is lust. The reason why men are covetous, or sensual, or effeminate, is not in gold, or wine, or women, but in men's naughty affections and dispositions. So also it is very observable, that when the apostle John would sum up the contents of that world which is opposite to the love of God, he doth not name the objects, but the lusts. The fault is there. He doth not say, Whatsoever is in the world, its pleasures, or honours, or profits, but the lust of the eyes, the lust of the flesh, and the pride of life; and addeth, "These are not of the Father, but of the world" (1 John ii. 16); that is, not of God, as riches, and honour, and other outward things are; but these are parts of that world that man hath made, the world in our own bowels, as the poison is not in the flower, but in the spider's nature. 2. By ascribing sin to the defect and faint operation of the divine grace. Men will say, they could do no otherwise, they had no more grace given them by God. "The foolishness of man perverteth his ways, and his heart fretteth against the Lord" (Prov. xix. 3). They say it was along of God, he did not give more grace: "they corrupt themselves in what they know" (Jude 10), and then complain, God gave no power. Men naturally look upon God as a Pharaoh, requiring brick where he gave no straw. The servant in the Gospel would make his master in the fault, why he did not improve his talent: "I knew thou wert a hard man, reaping where thou hast not sown, and gathering where thou hast not strowed; and therefore I went and hid the talent" (Matt. xxv. 24), as if that were all the cause. 3. When men lay all their miscarriages upon their fate and the unhappy stars that shone at their birth. These are but blind flings at God himself, veiled under reflections upon the creatures. Alas, "who is it that bringeth out Mazzaroth in his season? that ordereth the stars in their course? is it not the Lord?" To this sort you may refer them that storm at any creatures, because they dare not openly and clearly oppose themselves against Heaven, as Job curseth the day of his birth (Job. iii. 3) as if it had been unlucky to him, and others curse some lower instruments. 4. When men are angry they know not why. They are loth to spend any holy indignation upon themselves. Therefore, feeling the stings and gripes of conscience, they fret and fume and know not why. They would fain break out against God, but dare not; as David himself, "David was displeased because the Lord had made a breach upon Vezzah" (2 Sam. vi. 8): he was angry, but could not tell with whom to be angry: he should have been angry with his own folly and ignorance. Wicked men break out apparently. "They shall fret themselves, and curse their God, and their King, and look upward; and they shall look to the earth," &c. (Isa. viii. 21, 22). Sin proving unhappy vexeth the soul, and then men curse and rave, and break out into indecencies of passion and madness, accusing God, and providence, and instruments, and any but themselves: so, "They blasphemed the God of heaven because of their plagues" (Rev. xvi. 21), the madness of their rage breaketh out into open blasphemy. But in the children of God it is more secretly carried. There is a storming in their hearts, but they dare not give it vent; as Jonah (chap. iv.) was vexed, and surcharged with passion, but knew not upon whom to disgorge it. 5. Most grossly when you think he useth any suggestion to the soul, to persuade it and incline it to evil. Satan may come, and by the help of fancy and the senses, transmit evil counsel to the soul; but God doth not, as more fully hereafter. "Whatsoever is beyond these cometh of evil" (Matt. |