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, xaípev, 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 66 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, ayɛ võv] 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 Tλ8σii,] 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 luxurious 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: "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.f 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 dλoyúkovrεs, 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. come. After great showers, the air is clear. It is better weep and howl in a way of duty than in a way of judgment. There will be weeping and howling hereafter; but it will be to no purpose: "Cast him into utter darkness, where shall be weeping and gnashing of teeth." But I rather look upon it as a threatening and denunciation of judgment, than an advice or invitation to repentance. Partly because it is usual with the prophets to utter their threatenings in an imperative and commanding form, especially when they would note the sureness of judgments as if already come; as here, weep, howl; and the prophets do so to check their present security and jollity to whom they speak; see Isa. xv. and xvi., and Jer. xlviii. 36, &c. Partly because our apostle seemeth to cut off all hope from them; "for the miseries that shall come upon you," not lest miseries shall come upon you. Partly because his main drift is to speak to the poor Christians, that they might be the more patient under the oppression of these great men, by showing that their prosperity should not always last. Observe hence, I. That many that frolic away their days have more cause to weep and howl. "Go to now," &c.; that is, you are merry, and voluptuous, and dream of nothing but golden days, without the least thought of the miseries that are hastening upon you. After lue weather, cometh a storm; and when the wind is still, the great rain falleth. They that were to go first into captivity, had their merry banquets (Amos vi., the first seven verses). Well then, learn that they are not most happy who have least trouble, but who have least cause. II. Again you may observe from the pressing of the rich to howl, and his endeavour to wean them from their jollity, "Go to now," &c., that riches and outward enjoyments are a sorry ground of rejoicing. This is a joy that may end in sorrow; the rich are called to howling. When rich men are troubled, we ask what such a man should ail? The barbarous Irish ask, why they mean to die? But the judgment of God and the world are contrary; his thoughts are not as your thoughts (Isa. lv. 8). The world thinketh that none have more cause to rejoice, and God that none have more cause to mourn. Well then, look to the ground of your rejoicing; "In the midst my sad thoughts thy comforts delight my soul" (Psalm xciv. 18). Christians should look to the rise of their contentment, and be sure their comforts be such as flow from God. What a difference is there between David and the carnal fool in the Gospel! David biddeth his soul be merry upon this ground; God is the "light of thy countenance" (Psalm xlii. 1). And the fool saith, "Soul, eat, drink, and be merry." Upon what ground? "Thou hast goods laid up for many years" (Luke xii. 19). of III. Again from that [weep and howl] Nothing but woe to them, as if they were past hope and counsel, and only left to terror and threatening. He had said "Go to now" before to the ambitious traffickers (James iv. 13); but he instructeth them, and only threateneth these. Rich sinners are most incurable.*, The reason is, prosperity begetteth security: "And Ephraim said, I am become rich, I have found me out substance; they shall find no iniquity in me, that were sin" (Hos. xii. 8). Because they were rich, they were not sensible of their civil crafts and subtilties. Besides, these are seldom faithfully reproved; and when they are, are most unwilling to bear a * Aristotle calleth them áviáraç. Lib. iv., Ethic., cap. 1. reproof: they storm at it, as if their greatness should bear them out, "I went to the great men, but they had dissolved the bands, and wholly broken off the yoke" (Jer. v. 5). The meaning is, they had cast off all manner of respect and subjection to the law of God. Well then, you that have great estates, beware of these two things, security in sin and storming at the reproofs of sin. Salvian, in his fourth book De Gubernatione Dei, saith that he could not speak against the vices of great men, but one or other of them would be objecting, There he meant me, he hit me; and so storm and fret. Alas! as he replieth, it is not we speak to you, but your own consciences; we speak to the order, but conscience speaketh to the person.* For the miseries that shall come upon you, ταλαιπωρίαις ταῖς ὑπερχομέναις.] But what are these? Partly sore afflictions in this life, partly hell torments in the life to come; both may be understood. 1. The temporal miseries which lighted upon Jerusalem (Luke xix. 43, 44), Christ foretold them, and they came to pass about some forty years after his ascension; see Josephus, lib. vi., vii., as also the calamities which everywhere attended the people of the Jews wherever they were scattered, especially in Alexandria,† a city in which the Jews were two parts of five, yet were they ransacked, and by the command of Flaccus forced into a strait place of the city, without sustenance, food, or fresh air, where they were not able to stir one for another, and if any straggled abroad, they were knocked down and slain ; many were smoked and choked to death in a fire, where they wanted fuel to burn them outright; thirty-eight of their councillors and rich men were sent for, dragged through the streets, scourged to death, &c. This may be intended in part. 2. Hell torments, which are indeed miseries to come: the other are but the beginning of sorrows to what Dives, or the rich man in the Gospel, felt in the flames: see Luke xvi. 24. From all observe, That sore miseries and judgments shall come upon wicked rich men: Howl, ye rich men, for the miseries," &c. Thou shalt not be miserable as a murderer or a fornicator (as Salvian glosseth), but as a rich man, because thou hast ill used thy wealth, at least not employed it for God's glory.‡ See what a strain of threatenings there is against rich men : "Woe unto rich men, for you have received your consolation: woe unto you that are full, for you shall hunger: woe unto you that laugh now, for you shall mourn and weep," &c. (Luke xxiv. 25.) So, "Woe to them that join house to house, and field to field, that they may be placed alone in the midst of the earth" (Isa. v. 8). It is notable, that in both these places words that do merely imply riches are used, though the worldly man be intended, that placeth all his delight, love, care, confidence, and glory, in his riches. To rich men much is committed; they have more opportunities and obligations to do good than others, and yet usually have least hearts, and therefore they are called to a more severe account, in this world and the world to come. Sometimes in this world God reckoneth with them; in all changes rich men 6.6 * Si autem in se esse novit quæ loquor, non hoc a mea lingua dici existimet, sed a conscientia sua. Salvian., De Gubern. Dei, lib. iv. † See Josephus Antiq. lib. 18, and Philo in Hist. Legat. ad Caium. See also Lightfoot in Comment. on Acts. Non torquendus quia homicida es, quia fornicator, sed tantum quia dives, quia divitiis male uteris, quia datas tibi divitias ad opus sanctum non intelligis. Salvian., lib. i. ad Ecclesiam Catholicam. have the greatest proportion of calamity. The winds shake the tallest cedars most sorely: God loveth to bear down the strong oaks (Amos ii. 9). But in the world to come they come sadly to know what it is to have a portion only in this world. God will not give you a double heaven. Oh! who would, for a temporal heaven, adventure an eternal hell! Oh! then, if there be any worldly wicked rich man, that heareth me this day, "Go to now, weep and mourn for the calamities that are coming upon you." You will say, We do no hurt with our wealth. Ay, but what good do you do? Your garments are moth-eaten, and your money rusted; you are wretched and worldly, negligent in religion, careless to lay out your substance for good uses; and "to him that knoweth to do good, and doth it not, to him it is sin." So also the poor may learn hence, not to envy worldly pomp and glory. A little with righteousness is a greater blessing, and a pledge of more; all their great treasure bringeth but a trouble and a curse : "A little that a righteous man hath, is better than the riches of many wicked" (Psa. xxxvii. 16). Your little may bring you more comfort, than if all their store were cast into one heap, and bestowed upon you. So, "Better is a little with the fear of the Lord, than great treasure, and trouble therewith" (Prov. xv. 16). These are principles that are only relished by men of a mortified and contented mind. VERSE 2.-Your riches are corrupted, and your garments moth-eaten, VERSE 3.-Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped up treasure together for the last days. Here the apostle cometh particularly to discover their sin, and the reason of God's judgment. The method is observable; he first threateneth, and then cometh particularly to convince. Note hence, That every solemn threatening must be accompanied with sound conviction. This headeth the arrow, and maketh it enter. Every "woe" must have a 66 for" (Matt. xxiii.); otherwise men will not care for terrible words. Such brutish thunder becometh a Mahomedan dervise, rather than a preacher of the Gospel. The success of our work dependeth upon evidence, and the demonstration of the Spirit (1 Cor. ii. 4). Your riches are corrupted, your garments moth-eaten, your gold and silver is cankered,] It is observable that he speaketh of all kind of wealth: "Your riches are corrupted;" that is, corn, and wine, and oil, all things subject to corruption. "Your garments are moth-eaten;" that is, silks, cloths, linens, and all such kind of wares. Then by the rust of gold and silver he intendeth the decay of all kind of metals. Now, by these circumstances the apostle doth, 1. Evince their sin; that they would hoard up their goods and money, and suffer them to be eaten out by moths and rust, and so to be corrupted or perish without any profit at all, rather than lay them out for good uses, the supply of the poor, and public commodity. 2. Upbraid their folly; that they were such fools as to place their confidence in that which is of so perishing and frail a nature as to be eaten out by rust and moths. 3. The apostle may produce these circumstances, as the first pledges of God's displeasure against them, and the preface and introduction of the curse upon their hoards and treasures, in that they were defaced or destroyed by moths, wet, or rust. Out of the whole observe, |