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; messenger upon messenger, and still with a sadder story. We have " divers lusts " (Tit. iii. 3), and therefore have need of divers trials. In the sixth 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 fourth 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 (Matth. xxiv. 7). Oh! then," stand in awe, and sin not." 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. 66 VI. 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. God knoweth how to deliver the godly out of temptation" (2 Pet. ii. 9). 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; "He fed thee with manna in the wilderness, to humble thee, and prove thee, and do thee good at the latter end" (Deut. viii. 16). 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. VERSE 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, "I would not have you ignorant, brethren, concerning them that are asleep in the Lord," &c. (1 Thess. iv. 13). 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 πupaouois, temptations, which is more general; here it is dokípov, 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 that "patience worketh (dokμǹ, trial, or) experience" (Rom. v. 4); and James seemeth to invert the order, saying that dokimov, trial or experience, worketh patience. But I answer, 1st, There is a difference between the words. There it is δοκιμὴν, here δοκίμιον; and so ftly rendered there experience; here, trial. 2dly, 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 thing exercised and approved in affliction. Worketh patience.] The original word is karepyάlera, 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, 1st, 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. 2dly, Then I suppose the meaning is, that our trials minister matter and occasion for patience. 3dly, 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. 4thly, 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, " The Lord trieth the righteous; but the wicked, and him that loveth violence, his soul hateth" (Psalm xi. 5). 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: I. From that [Knowing] Ignorance is the cause of sorrow. When we do * Eum nulla adversitas dejicit, quem nulla prosperitas corrumpit. Greg. Mor.Ignis non est diversus, et diversa agit; paleam in cineres vertit, auro sordes tollit. Aug. in Psal. xxxi. 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. 10); and that made him walk with such an equal mind in unequal conditions. Solomon saith, "A wise man is strong; yea, a man of knowledge increaseth strength" (Prov. xxiv. 5); and he saith afterwards, "If thou faintest in affliction, thy strength is but small" (verse 10); 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, 1st, General knowledge will not serve the turn. The heathens had rò yvõσov, excellent notions concerning God in the general" (Rom. i. 19); but they were "vain in their imaginations" (verse 21), Ev Tois diaλoyiopois, 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 exigencies 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. 4, 5). Therefore it must not only be a knowledge, but a prudence to make application of general truths, that in particula rcases we may not be disturbed and discomposed. 2dly, 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, “The Comforter shall come, kai ávaμvýoɛ, and he shall bring all things to your remembrance which I shall say to you" (John xiv. 26). 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, “Knowing this, that our old man is crucified with him" (Rom. vi. 6). So would we bear afflictions cheerfully, "Ye took it joyfully, knowing that you have a better and more enduring substance" (Heb. x. 34); "Knowing that tribulation worketh experience" (Rom. v. 3). 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. 3dly, Those thoughts which usually beget patience are such as these:-1. 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 within 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, 2. That where we see any thing 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. * Senecæ prædivitis hortos. Juvenal. There II. From that [doripov, 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, 1st, 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. fore, that we may know our sincerity, God useth severe ways of trial. Sometimes we discover our own weakness. 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 summer. Peter thought his faith impregnable, till that 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, "Here is the patience and faith of the saints" (Rev. xiii. 10); 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 Iraelites 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. 2dly, Or for the world's sake; and so, 1. 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. "Many of the brethren waxed confident in my bonds, and are much more bold to speak the word without fear" (Phil. i. 12, 13). 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 du Burgh, 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. 2. We are tried with a respect to the day of judgment. That the trial of your faith may be found to praise and honour in the day of * Probatio innocentiæ nostræ est iniquitas vestra. Tertul. in Apol. 66 Christ's appearing" (1 Pet. i. 7). 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. 66 66 Well then, it teacheth us to bear afflictions with constancy and patience: God trieth us by these things. For your comfort consider four things. 1st, 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 to destroy. But to godly men miseries have another property and habitude. They shall fall to try, and to purge, and to make white". (Dan. xi. 35); that is, in times of many persecutions, as was that of Antiochus, the figure of Antichrist. 2dly, The time of trial is appointed. 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" (Dan. xi. 35). You are not in the furnace by chance, or at the will of your enemies the time is appointed, set by God. 3dly, God sitteth by the furnace, prying and looking after his metal. "He shall sit as a refiner and purifier of silver" (Mal. iii. 3). It notes his constant and assiduous care that the fire be not too hot, that nothing be spilt and lost. expression that of Isaiah, "For my praise will I refrain; I but not as silver" (xlviii. 9, 10); that is, not so throughly. kept in the fire till the dross be wholly wrought out of it. fined as silver, when should we come out of the furnace? saith, he will choose us in the furnace, though much dross still remain. 4thly, Consider this trial is not only to approve, but to improve; we are tried as gold, refined when tried. So "That the trial of your faith being much more precious than gold that perisheth" (1 Pet. i. 7); or more clearly, "When he hath tried me, I shall come forth as gold” (Job xxiii. 10). The drossy and scorious part or matter is severed, and the corruptions that cleave close to us are purged and eaten out. It is a notable have refined thee, Silver or gold is If we should be Therefore God 66 III. From that [Your faith] The chief grace which is tried in persecution is faith. So "That the trial of your faith being more precious," &c. (1 Pet. i. 7). 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. "The just shall live by faith" (Habak. ii. 4). 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: He that believeth, doth not make haste (Isai. xxviii. 16), that is, to help himself before God will. It is believing that maketh the soul stand to its proof and trial. “By faith those that were tortured would not accept deliverance " (Heb. xi. 35); 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 or 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, |