The points observable in this verse are many: I shall dispatch them briefly.

I. Many times God may choose the worst of sinners. Faith in a harlot is acceptable: "The last shall be first ;" that is, those that set out late for heaven do often make more way than an early professor. No women are reckoned in the genealogy of Christ, but such as were stained with some infamy; idolatrous women, adulterous women, in Christ's own line, such as Rahab, Ruth, Bathsheba, Tamar. Chrysostom giveth the reason, s ἱατρος εκ ὡς δικατὴς παραγέγονεν;* He came to save sinners, and therefore would be known to come of sinners, according to the flesh. Manasses was received after witchcraft, Paul after blasphemy (1 Tim. i. 13), and all as precedents, in which God would show forth mercy and long-suffering, as Rahab here. So you shall see it is said, "Publicans and harlots go into the kingdom of God" (Matt. xxi. 31). The most odious and despised sinners, when they turn to God by repentance, find grace and place in Christ's heart.

II. The meanest faith must justify itself by works and gracious effects. Rahab, a Gentile convert, doth not only profess, but preserve the spies. Let not hypocrites plead, every one is not like Abraham. Are you like Rahab? Can you produce any evidence of your faith? The lowest degree will show itself by some effect or other. Christ in the garden taketh notice of the green figs (Cant. ii. 13). The smallest faith, though it be but like a grain of mustard-seed, will have some branches.

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III. Believers, though they justify their profession, are still monuments of free grace. It is Rahab the harlot, though justified by works. The scars and marks of old sins remain not to our dishonour, but God's glory. IV. Ordinary acts are gracious, when they flow from faith, and are done in obedience, as Rahab's receiving the messengers. Entertainment in such a case is not civility, but religion. of cold water in the name of a prophet" (Matt. x. 42), is not courtesy, but duty, and shall not lose its reward. Heb. xi., many civil and secular acts are ascribed to faith, as fighting of battles, saving of children, &c., because by faith directed to spiritual ends, and performed by supernatural strength. A carnal man performeth his religious duties for civil ends, and a godly man his civil duties for religious ends; and in offices natural and human he is spiritual. Certainly there is no chemistry like to that of grace. There brass is turned into gold, and actions of commerce made worship. A Christian is always doing his great work, whether in the shop or in the closet, obeying God, and glorifying God, in his respects to men.

Such was Rahab's, country; and such the first thing that A man is not disYour great inquiry thwarted any lust?

V. The great trial of faith is in acts of self-denial. to prefer the will of God before the safety of her own was Abraham's in the former instance. Self-denial is must be relied upon in Christianity (Matt. xvi. 24). covered, when God's way and his own lie together. should be, Wherein have I denied myself for God? hazarded any concernment? No trial like that, when we can part with some conveniency in sense, upon the proper and sole encouragements of faith.

terrent: disce vir, disce

contempsit omnia sua,

Christiane, quomodo verum Iesum sequi debeas, quando fæmina
Ambrose in Enarrat. Psa. xxxvii.

* Chrysostom, Homil. iii. in Matth.

VI. The actions and duties of God's children are usually blemished with some notable defect, as Rahab's entertainment with Rahab's lie: "Moses smote the rock twice" (Numb. xx. 11), there was anger mixed with faith. Abraham offered Isaac, but equivocated with his servants, "I and the lad will return" (Gen. xxii. 5); and yet he went with a mind to sacrifice him. Thus we still "plough with an ox and an ass" in the best duties, and discover corruption in the very trials of grace.

VII. God hideth his eyes from the evil that is in our good actions. Here is mention made of receiving the messengers, but no mention of the lie. He that drew Alexander, whilst he had a scar upon his face, drew him with his finger upon the scar: God putteth the finger of mercy upon our scars: "Ye have heard of the patience of Job" (Jam. v. 1); we have heard of his impatience, his cursing the day of his birth, &c., but no murmurings are mentioned. How unlike are wicked men to the Lord! They only pitch upon the evil and weaknesses of his people, and overlook the good; like flesh-flies, that pitch upon the sores; or vultures, that fly over the gardens of delight, and light upon a carrion. One blemish shall be enough to stain all their glory; but the Lord pardoneth much weakness, where he findeth anything of grace and sincerity. It is said, "Even as Sarah obeyed Abraham, calling him Lord" (1 Pet. iii. 6). The place alluded to.is Gen. xviii. 12. Sarah's whole sentence is full of unbelief: "Shall I have pleasure, my Lord also being old ?" There was but one good word, that of "Lord,' the note of respect and reverence to her husband, and that the Spirit of God takes notice of. Certainly it is good serving of that master who is so ready to reward the good of our actions, and to pardon the evil of them.

VERSE 26.-For as the body without the spirit is dead, so faith without works is dead also.

Here the apostle concludeth the whole dispute, showing how little is to be ascribed to an empty profession of faith without works. It is but as the body without the vital spirit; a carcass, useless but noisome. There needeth not much illustration of this verse, the matter of it being already discussed in verses 17 and 20.

For as the body without the spirit] There is some difference about the meaning of the word vεúμaros: we read in the margin "breath," in the text" spirit." Many prefer the marginal reading, because it is not ʊxñs, as the body without the soul, but as the body without the spirit or breath. Of this opinion is Cajetan, whose words are notable, because they fully accord with the Protestant doctrine. "By spirit (saith he) is not meant the soul, but the breath; for as the body of a beast when it does not breathe is dead, so is faith without works dead, breathing being the effect of life, as working is of living faith. Whence it is clear what the apostle meaneth, when he saith, Faith is dead without works; not that works are the soul of faith, but that works are the companions of faith, as breathing is inseparable from life."* By which exposition their doctrine, that charity is the soul of faith, and their distinction of inform and formed faith, fall to the ground. But, however, I rather think that πvɛúμaтos in the text is not to be trans

* Unde apparet quo sensu dicit fidem sine operibus mortuam esse. non quod sentiat opera esse formam fidei, sed quod sentit opera esse concomitantia fidem, sicut halitus concomitatur vitam corporis. Cajetan in locum.

lated breath, but spirit, or soul, that substance which quickeneth and animateth the body, which is elsewhere expressed by this word, as in those noted places, "Into thy hands do I commit my spirit" (Luke xxiii. 46), and, "Lord Jesus, receive my spirit" (Acts vii. 50). And that respiration which is the effect of life, is expressed by other words, von and άvaπvoǹ; as, He giveth, wǹv k tvoǹv kỳ tà távτα, “he giveth life, and breath, and all things" (Acts xvii. 25). The meaning is then, as a body without a soul, so is faith without works. And yet hence it will not follow, that charity, or the works, are the soul of faith; for the comparison doth not hold in regard of animation and information, but in regard of operation. As in the body without soul there are only the outward proportions and lineaments, but nothing to discover life; so in empty profession there are some lineaments of faith, but no fruits to discover the truth and life of it, it differing as much from faith as a carcass doth from a man.

Is dead,] That is, cannot perform the functions and offices of life, or of

a man.

So faith without works] The Papists understand true, justifying faith, for they suppose it may be without works; but dead faith cannot be true faith, as a carcass is not a true man, and a true faith cannot be without works (Gal. v. 6). We must understand, then, an external profession of belief, which, because of some resemblance with what is true, is called faith.

Is dead.] That is, false, or useless to all the ends and purposes of faith. For practical notes see verses 17, 20; only observe,—

carcass.

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That naked profession, in respect of true faith, is but as a dead body and It is so in two respects: 1. It is noisome, as a rotten carcass. carnal Christian is the carcass of a true Christian; there are the lineaments with corruption. An impure life veiled under profession, is as noisome to God as a dead body is to you. When carnal professors draw nigh to Christ, he goeth further off, as you would from what offendeth: Depart from me, ye workers of iniquity" (Matt. vii. 23), I cannot endure your presence. When they come to him in prayer, the prayer of the wicked is abomination," like the breath that cometh from rotten lungs. 2. It is useless, as to all the purposes of faith; it cannot unite you to Christ, that you may possess yourselves of his righteousness, or give you a feeling of his Spirit. In short, it bringeth no glory to God, yieldeth no comfort to him that hath it, and no benefit to others; of no more use than a dead body when the spirits are gone.

*

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CHAPTER III.

VERSE 1.-My brethren, be not many masters, knowing that we shall receive the greater condemnation.

HERE the apostle diverteth to another matter, re-inforcing what he had said in the first chapter of the evil of the tongue: however, this discourse is with good reason subjoined to the former. Those that vainly boast of their own faith, are most apt to censure others; and they that pretend to religion, are

* Ουδὲν κέρδος ὑγιᾶς πίσεως τῆς πολιτείας διεφθαρμένης. Chrysostom, lib. 4, de Sacerdotio.

wont to take the greatest liberty in rigid and bitter reflections upon the errors of their brethren.

My brethren,] The compellation, though familiar and usual to our apostle, hath here a special emphasis. 1. Good men are many times surprised, and usurp too great a liberty over the failings of others. 2. He would not deal too rigidly himself, and therefore tempereth his reproof with sweetness. 3. The title carrieth the force of an argument; brethren should not affect a mastership over each other.

Be not many masters,] What is the meaning? The word master hath divers significations. Sometimes it is taken for an absoluteness of power and authority in the church. Thus Christ alone is a master (Matt. xxiii. 10). His word is a law, his will is authentic. Sometimes it is taken for a subordinate teaching and opening the counsels of God; and those who do so by way of office are called masters in Israel (John iii. 10); and so some take it in this place, and make the sense of the apostle's dissuasive to be, that every one should not easily or unlawfully invade the office of public teaching. And the reason, "knowing that we shall receive," &c., they open thus; because God requireth more of them that are teachers than of others; and so, by rash entering into the office, they run the hazard of the greater judgment. But the context will not bear this sense, the bent and drift of it being against the ill use of the tongue; and the reason annexed will not gratify it without much straining; and the Scripture saith, that for not reproving and warning, we draw the greater judgment upon ourselves; rather than by teaching or reproving (Ezek. xxxiii. 6). Therefore this second sense is not proper. Neither can the first be applied, as master is taken for authenticness in the church, though Austin and Beda seem so to understand it as if the apostle had dissuaded them from setting up themselves as masters and heads of factions, and broaching novel doctrines, that they might appear in the head of a train, or, in the Scripture phrase, "draw disciples after them." But this is wholly alien and foreign to the apostle's scope. Master, then, is sometimes taken in the worst sense, катα xpηsic, for a supercilious reprover; for one that is gotten into a chair of arrogance, whence he doth, pro imperio, magisterially enough inveigh against the practices of other men; and so it is taken here. And the apostle maketh choice of this expression, "Be not many masters," 1st, To show he doth not speak of public and authorised reproof. God hath set some in the church that are to be censores morum, masters of manners, as the teacher and ecclesiastical magistrate; but, because God hath allowed a few, let not every one be a master, or turn censurer. Be not many; we are all apt, but this itch must be killed. 2dly, To show that he doth not forbid private brotherly admonitions, such as proceed from Christian care and love, but such a reproving as was supercilious and masterly, managed with as much sharpness and rigour as a man would use to his slave, or a master to a scholar of the lowest class and standing: and so some understand that woλoi διδάσκαλοι, be not much masters, as if πολλοὶ were taken for πολύ, many for much.

Knowing that we shall receive the greater condemnation.] This is the first reason the apostle produceth against the pride of censuring, which is grounded upon a consideration of the danger of the sin, or the severity of

judgment following it. Meïlov roĩμa, a greater judgment; either from men, censurers have their owu measure usually returned into their bosoms (Matt. vii. 1, 2); or from God; who can expect pardon for him, that is severe to others? (Matt. xviii. 32, 33.) I chiefly understand judgment and condemnation from God, which is the more severe to censurers, upon a threefold ground. 1. The justice of retaliation. We condemn others, and God condemneth us; we are severe to their failings, and how can we expect that God will be merciful to ours? 2. Because God is the avenger of injuries (Rom. xii. 29); and, among them, blasting the repute of others is the greatest. 3. A censurer's sins are the more aggravated, because of that garb of indignation that he seemeth to put on against them; see Rom. ii. 1. In censuring others, we do but pronounce our own doom and judgment, which the Scripture manifestly representeth to us in those known instances of David (2 Sam. xii.) and Ahab (1 Kings xx. 39, &c.).

I. The best need dissuasives from proud censuring. The apostle saith, "My brethren, be not many masters ;" and afterward he putteth himself in the number, "If we," &c. It is the natural disease of wit, a pleasing evil: it suiteth with pride and self-love, and feedeth conceit. Proud nature thinketh itself somebody, when it can get into a chair of arrogance, and cast out censures according to its own will and pleasure, as if God had advanced us into some higher rank and sphere, and all the world had been made to be our scholars. It suiteth with self-love, because it diverteth the care of our souls they that so narrowly look after the mote, forget the beam. And it strengtheneth self-conceit; so many evils in others make our own the less odious. It serveth vain-glory, and provideth for our esteem abroad. We demolish the esteem of others, that out of the ruins of it we may raise a structure of praise to ourselves. Now, all these evils are in the best of God's children. "Pride of life" is last mentioned (1 John ii. 16), because it is last mortified; it groweth with the decrease of other sins, and thriveth by their decay. Well then, "Suffer the words of exhortation" (Heb. xiii. 22). Some religious persons think such dissuasives, as to them, are either superfluous or injurious. This touchiness argueth guilt: no evil is more natural; no evil desireth less to be touched. Insensibly it stealeth from our hearts into our tongues: we sin, and do not think of censuring. Pride being crossed rageth. Hear such matters patiently. James speaketh to the brethren, "Be not many masters."

II. Censuring, it is an arrogation of mastership over others. All teaching, especially reproof, is an act of power, and therefore the apostle forbiddeth it to women (1 Cor. xiv. 34), because they cannot have power over a man. Well then, when you are about to censure, check it with this thought, What power hath God given me over my fallen brother? "Why should I judge another man's servant? to his own master he standeth or falleth" (Rom. xiv. 4). It is a wrong to God to put myself in his room; it is a wrong to my neighbour to arrogate a power over him which God never gave me. We all stand upon the same level. Needless and unprofitable censuring is but a bold usurpation; and, besides the idleness of the words, we shall give an account for the sauciness of them.

III. Christians should not affect this mastership over their brethren, You may admonish, reprove, warn; but it should not be in a masterly way.