VERSE 5.-If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not; and it shall be given him. The apostle, having spoken of bearing afflictions with a mind above them, cometh here to prevent an objection, which might be framed thus: "This is a hard saying, to keep up the spirit not only in patience, but joy. When all things are against us, who can abide it? Duty is soon expressed, but how shall we get it practised?" The apostle granteth it, "It is hard, and it will require a great deal of spiritual skill and wisdom, which if you want (saith he) God will furnish you, if you ask it of him ;" and upon this occasion digresseth into the rules and encouragements of prayer. In this verse he encourageth them by the nature and promise of God. But to the words. If any of you] This "if" doth not argue doubt, but only inferreth a supposition. But why doth the apostle speak with a supposition? Who doth not lack wisdom? May we not ask in the prophet's question, " Who is wise? who is prudent?" I answer, 1st, Such expressions do more strongly aver and affirm a thing, as "If I be a father, where is my honour? If I be a master, where is my fear?" (Mal. i. 6.) Not as if God would make a doubt of these things, but such suppositions are the strongest affirmations, for they imply a presumption of a concession. You will all grant, I am a father, and a master, &c. So here, if you lack wisdom; you will grant you all lack this skill. So, "If there be any other commandment," &c. (Rom. xiii. 9). The apostle knew there was another commandment; but he proceeded upon that grant. So EiTep, "If it be a righteous thing," &c. (2. Thess. i. 6). The apostle taketh it for granted, it is righteous to render tribulation to the troubler, and proceedeth upon that grant: and therefore we render it affirmatively, "Seeing it is," &c. So, "If he hath committed sins" (James v. 15). Why, who hath not? It is, I say, a proceeding upon a presumption of a grant. 2dly, All do not lack in a like manner. Some want only further degrees and supplies; therefore [if you lack] with a supposition, if you lack it wholly, or only more measures. [Wisdom,] It is to be restrained to the circumstances of the text, not taken generally. He intendeth wisdom or skill to bear afflictions: for in the original, the beginning of this verse doth plainly catch hold of the heel of the former: v μndevì Xɛiñóμevoɩ, and then Ei dé tis vμãv λeiteraι, lacking nothing, and presently, if any of you lack. [Let him ask it] That is, by serious and earnest prayer. [Of God,] To whom our addresses must be immediate. [That giveth to all men] Some suppose it implieth the natural beneficence and general bounty of God, as indeed that is an argument in prayer, God that giveth to all men, will not deny his saints: as the Psalmist maketh God's common bounty to the creatures to be a ground of hope and confidence to his people, "Thou satisfiest the desire of every living thing" (Psalm cxlv. 16); and upon this his trust groweth, "He will fulfil the desires of them that fear him" (verse 19). He that satisfieth every living thing, certainly will satisfy his own servants. There is a general bounty of God, which though liberally dispensed, yet not specially. But this sense the context will not bear. By "all men," then, may be understood, all kinds of persons, Jew, Greek, or Barbarian, high or low, rich or poor. God giveth not with a respect to outward excellency; he giveth to all men. Or else, thirdly, and so most suitably to the context, * Non dubitantis est, sed supponentis. Hosea xiv. However, it is to all askers, all that seek him with earnestness and truth. thus generally expressed, that none might be discouraged, but apply himself to God with some hope. [Liberally,] The word in the original is àπλç, which properly signifieth simply; but usually, in matters of this nature, it is taken for bountifully. I note it the rather to explain many other places, as Matt. vi. 22, Christ would have the eye single, that is, bounteous, not looking after the money we part with: so Rom. xii. 8, "He that giveth, let him do it iv åñλorηti, with simplicity," we read, but in the margin, liberally or bountifully. So, "They did eat their bread with all singleness of heart" (Acts ii. 46); that is, bounteously, liberally, as we translate the word in other places: as 2 Cor. viii. 2, the riches of your singleness, we translate liberality; so 2 Cor. ix. 11, the same word is used for bounty. And this word simplicity is so often put for bounty, to show, 1st, That it must come from the free and single motion of our hearts; as they that give sparingly give with a hand half shut, and a heart half willing; that is, not simply, with a native and free motion. 2dly, That we must not give deceitfully, as serving our own ends, or with another intent than our bounty seemeth to hold forth. So God gives simply; that is, as David expresseth it, "according to his own heart" (2 Sam. vii. 21). [And upbraideth no man ;] Here he reproveth another usual blemish of man's bounty, which is to upbraid others with what they have done for them; and that eateth out all the worth of a kindness: the laws of courtesy requiring, that the receiver should remember, and the giver forget:* but God upbraideth not. But you will say, “What is the meaning, then, of those expostulations concerning mercies received? and why is it said, 'Then he began to upbraid the cities, in which many of his mighty works were done?'" (Matt. xi. 20.) Because of this objection, some expound this clause one way, some another. Some suppose it implieth, he doth not give proudly, as men use to do, upbraiding those that receive with their words or looks: so God upbraideth not; that is, doth not disdainfully reject the asker, or twit him with his unworthiness, or doth not refuse, because of present failings or former infirmities. But I think, it rather noteth God's indefatigableness to do good: ask as oft as you will; he upraideth you not with the frequency of your accesses to him. He doth not twit us with asking, though he twitteth us with the abuse of what we have received upon asking. He doth upbraid, not to begrudge his own bounty, but to bring us to a sense of our shame, and to make us own our ingratitude. [And it shall be given him.] Besides the nature of God, here he urgeth a promise, Let him ask of God, and it shall be given him. The descriptions of God help us to form right thoughts of him, and the promise to fasten upon him by a sure trust. The notes are these: I. That all men are concluded and shut up under an estate of lacking. [If any of you] This supposition, as we showed before, is a universal affirmative. God's wisdom suffereth the creatures to lack, because dependence begetteth observance. If we were not forced to hang upon heaven, and live upon the continued supplies of God, we should not care for him. We see this, the less sensible men are of the condition of mankind, the less religious. Promises usually invite those that are in want, because they are * Hæc beneficii inter duos lex est: alter oblivisci debet dati statim, alter accepti nunquam. Sen. de beneficiis. most likely to regard them: "Ho every one that thirsteth, and he that hath no money" (Isa. lv. 1). "The weary and heavy laden" (Mat. xi. 28). "The poor in spirit, and they that hunger and thirst after righteousness" (Matt. v.). Being humbled by their own wants and needs, they are most pliable to God's offers. Well, then do not think your lot is above the lot of the rest of the creatures: God only is dvrápкns, self-happy, self-sufficient; other things are encompassed with wants, that they may look after him, "The eyes of all things are upon thee, and thou satisfiest the desire of every living thing" (Psal. cxlv. 15, 16). The creatures are made up of desires, that their eyes may be upon God. Certainly they want most that want nothing. Be sensible of your condition. II. From that [Lack] Want and indigence put us upon prayer; and our addresses to Heaven begin at the sense of our own needs. The father would not have heard from the prodigal, had he not "begun to be in want” (Luke xv. 16). Observe it, the creature first beginneth with God out of self-love; the first motive and allurement is the supply of our wants. But remember, it is better to begin in the flesh and end in the spirit, than to begin in the spirit and end in the flesh. It is well that God sanctifieth our self-love to so blessed a purpose. If there had not been so many miseries of blindness, lameness, possessions, palsies, in the days of Christ's flesh, there would not have been such great resort to him. The first motive is want. 66 III. From that [Wisdom,] Consider it with respect to the context, and the note is, that there is need of great wisdom for the right managing of afflictions. Cheerful patience is a holy art and skill, which a man learneth of God: "I have learned to abound, and to be abased" (Phil. iv. 10). Such a hard lesson needeth learning. There is need of mnch wisdom in several respects. 1st, To discern of God's end in it, to pick out the language and meaning of the dispensation: "Hear the rod" (Amos vi. 9). Every providence hath a voice, though sometimes it be so still and low, that it requireth some skill to hear it. Our spirits are most satisfied, when we discern God's aim in every thing. 2dly, To know the nature of the affliction, whether it be to fan, or to destroy; how it is intended for our good, and what uses and benefits we may make of it. Blessed is the man whom thou chastisest and teachest out of thy law" (Psalm xciv. 12). The rod is a blessing, when instruction goeth along with it. 3dly, To find out your own duty, to know the things of obedience in the day of them. "Oh that thou wert wise in this thy day" (Luke xiv. 41). There are seasonable and proper duties, which become every providence. It is wisdom to find them out, to know what to do in every circumstance. 4thly, To moderate the violences of our own passions.* He that liveth by sense, will, and passion, is not wise. Skill is required of us to apply apt counsels and comforts, that our hearts may be above the misery that our flesh is under. The Lord giveth counsel in the reins, and that calmeth the heart. Well then, 1. Get wisdom, if you would get patience. Men of understanding have the greatest command of their affections. Our hastiness of spirit cometh from folly (Prov. xiv. 29); for where there is no wisdom, there is nothing to counterbalance affection. Look, as discretion sets limits to anger, so it doth to Sapiens ad omnem incursum munitus et intentus: non si paupertas, non si ignominia, non si dolor impetum faciant, pedem referet; interritus, et contra illa ibit, et inter illa. Senec. sorrow. Solomon saith, "The discretion of a man deferreth his anger" (Prov. xix. 11); so it doth check the excesses of his grief. 2. To confute the world's censure. They count patience, simplicity, and meekness, under injuries, to be but blockishness and folly. No, it is a calmness of mind, upon holy and wise ground; but it is no new thing with the world to call good evil, and to baptize graces with a name of their own fancying. As the astronomers call the glorious stars, bulls, snakes, dragons, &c., so they miscall the most shining and glorious graces. Zeal is fury, strictness nicety, and patience folly; and yet James saith, "If any lack wisdom," meaning patience. 3. Would ye be accounted wise, show it by the patience and calmness of your spirits. We naturally desire to be thought sinful, rather than weak: "Are we blind also ?" (John ix. 40.) We all affect the repute of wisdom, and would not be accounted blind or foolish. Consider, a man of boisterous affections is a fool; and he that hath no command of his passions hath no understanding. IV. From that [Of God,] In all our wants, we must immediately repair to God. The Scriptures do not direct us to the shrines of saints, but to the throne of grace. You need not use the saints' intercession: Christ hath opened a way for you into the presence of the Father. V. More particularly observe, wisdom must be sought of God. He is wise, the fountain of wisdom, an unexhausted fountain. His stock is not spent by giving. "There is a spirit in man; but the inspiration of the Almighty giveth understanding" (Job xxxii. 8). Men have the faculty, but God giveth the light; as the dial is capable of showing the time of the day, when the sun shineth on it. It is a most spiritual idolatry, to lean to our own understanding. True wisdom is a divine ray, and an emanation from God: men never obtain it, but in the way of a humble trust. When we see our insufficiency and God's all-sufficiency, then the Lord undertaketh for us, to direct us and guide us: "Acknowledge the Lord in all thy ways, and he shall direct thy paths" (Prov. iii. 5, 6). When men are conceited, and think to relieve their souls by their own thoughts and care, they do but perplex themselves the more. God will be acknowledged, that is, consulted with, in all our undertakings and conflicts, or else we shall miscarry. The better sort of heathens would not begin any thing of moment without asking counsel at the Oracle. As all wisdom is to be sought of God, so especially this wisdom to bear afflictions. There is nothing more abhorrent from reason, than to think ourselves happy in misery. We must go to another school than that of nature. I confess, reason and nature may offer some rules that may carry a man far in the art of patience; but what is an inferior or grammar-school to a university? The best way will be, not to go to nature, but Christ, in whom are hid all the treasures of wisdom and knowledge (Col. ii. 3). VI. From that [Let him ask] God will have every thing fetched out by prayer: he giveth nothing without asking; it is one of the laws according to which heaven's bounty is dispensed. "I will be sought to by the house of Israel for this thing" (Ezek. xxxvi. 37). God will have us see the author of every mercy by the way of obtaining it. It is a comfort and a privilege to receive mercies in a way of duty. It is better to ask and not receive, than to receive and not ask.* Prayer coming between our desires * Clem. Alex., lib. 7, Strom. us. and the bounty of God, is a means to beget a due respect between him and Every audience increaseth love, thanks, and trust (Psal. cxvi. 1, 2). We usually wear with thanks what we win by prayer; and those comforts are best improved which we receive upon our knees. Well then, wisdom, and every good gift is an alms; you have it for the asking. Mercies at that rate do not cost dear. Oh! who would not be one of that number whom God calleth his suppliants (Zeph. iii. 10)? Of the generation of them that seek him (Psal. xxiv. 6)? is VII. Asking yieldeth a remedy for the greatest wants. Men sit down groaning under their discouragements, because they do not look further than themselves. Oh! you do not know how you may speed in asking! God humbleth us with much weakness that he may put us upon prayer. That easy to the spirit which is hard to nature. God requireth such obedience as is above the power of our natures, but not above the power of his own grace. It was a good saying that, Da quod jubes, et jube quod vis: "Give what thou commandest, and command what thou wilt.' If God command any thing above nature, it is to bring you upon your knees for grace. He loveth to command that you may be forced to ask; and indeed, if God hath commanded, you may be bold to ask. There is a promise goeth hand in hand with every precept. "Let him ask." 66 66 "He VIII. [That giveth] God's dispensations to the creatures are carried in the way of a gift. Who can make God his debtor, advantage his being, or perform an act that may be obliging and meritorious? Usually God bestoweth most upon those who, in the eye of the world, are of least desert, and least able to requite him. Doth not he invite the worst freely? that hath no money, come, and buy without money and without price" (Isai. lv. 1). Nazianzen, I remember, notably improveth this place, "Q rñs ἐυχολίας τοῦ συναλλάγματος, “ Oh this easy way of contract !” δίδωσιν ἥδιον ἢ λαμβάνουσιν ἕτεροι, “ He giveth more willingly than others sell:” ὤνιον σοὶ tò Jeλñoai póvov тò äɣalov,* “If thou wilt but accept, that is all the price; though you have no merits, nothing in yourselves to encourage you, yet will you accept.' So in the Gospel, the blind and the lame were called to the wedding (Mat. xxii.). Whatever is dispensed to such persons must needs be a gift. Well then, silence all secret thoughts, as if God did see more in you than others, when he poureth out more of himself to you. Merit is so gross a conceit, that in the light of the Gospel it dareth not appear in so many downright words; but there are implicit whisperings, some thonghts which are verba mentis, the words of the mind, whereby we think that there is some reason for God's choice; and therefore it is said, "Say not in thy heart, For my own righteousness" (Deut. ix. 4); as you dare not say it outwardly, so do not say it in your hearts. Be not conscious to the sacrilege of a privy, silent thought that way. IX. [To all men] The proposals of God's grace are very general and universal. It is a great encouragement, that in the offer none are excluded. Why should we then exclude ourselves? "Come unto me all ye that are weary and heavy laden" (Mat. xi. 28). Mark, poor soul, Jesus Christ maketh no exceptions. He did not except thee that hast a heavy load and burthen of guilt upon thy back, "Come, all ye." So here, the lack is general, “if * Greg. Naz. orat 40, De Baptismo, circa med. |