But he giveth more grace. - Some read it giveth, applying
it to the scripture. It giveth grace, because it offereth it, and is a means in
God's hand of working it. But I rather suppose it is to be applied to God, for
it is spoken in opposition to 'the spirit in us that lusteth to envy;' and so
suiteth with the scope of the context, which is to show, that a wordly spirit
is contrary to God. This clause, as thus applied, hath been severally
expounded; but because the difference is mostly in the formality of expression,
and the senses be all pious and subordinate one to another, it will not be
amiss to improve them into so many several observations.
Obs. 1. You
may refer it to the context thus: 'Our spirit lusteth to envy; but he giveth
more grace;' that is, we are envious, and God is bountiful. It is usual in
scripture to oppose God's liberality to our envy, his good hand to our evil
eye, Mat. xx. 15. Damascene calleth God afthonos, one without envy, because he
is most liberal. The note is, that an envious disposition is very contrary to
God. God is for communication, and we are for confinement: We would have all
blessings within our line and pale; we malign the good of others, but God
delighteth in it. This may make envy odious to us; we all affect to be like
God. Our first parents greedily swallowed that bait, 'Ye shall be as gods.' We
would be so in a cursed self-sufficiency, why are we not so in a holy
conformity? To set on this thought, consider -
(1.) God hath no need to
dispense his blessings; we stand in need of one another, the highest monarch of
the meanest subject. God was happy enough within himself before there was any
creature: Acts xvii. 25, 'He needed nothing.' The Trinity was not solitary; the
persons solaced themselves in one another before there was hill or mountain,
Prov. viii. 30. Now, for us to desire all good things inclosed, whose happiness
is dependent, and consisteth in a mutual communication, it must be exceeding
vile.
(2.) It is not only an unlikeness to God, but an injury to him; we
would have him less good, and so do not only accuse the wisdom of his
dispensations, but would straiten the goodness of his nature. Certainly, then,
there is little of the Spirit of God where there is such an envious spirit.
Grace standeth in a conformity to God, and therefore it is expressed by a
'participation of the divine nature,' 2 Peter i. 4. Grace is nothing else but
an introduction of the virtues of God into the soul. Now, God delighteth in
'giving more grace;' and therefore such as are not communicative and diffusive
of their good to others, or are all for an inclosure of blessings, or cannot
rejoice in the parts, services, or excellencies of others, have nothing at all,
or very little, of the nature of God in them.
Obs. 2. Another
consideration of this clause is this: Our spirit is strongly carried to envy,
but God giveth more grace; that is, there is enough in him to check sins that
are most impetuous and raging. There is enough in God to help the creature in
its sorest conflicts. See Mat. xix. 26, 'It is impossible for a rich man to
enter into the kingdom of God; but with God all things are possible.' Usually
we measure infiniteness by our last, and bring down divine attributes to the
rate of creatures, judging of God by our own scantling; as if what is
impossible to our endeavours were so also to the divine grace: Zech. viii. 6,
'Because it is marvellous in the eyes of the remnant of this people, should it
also be marvellous in my eyes? saith the Lord of hosts.' There is more in God
than there can be in nature, and Satan is not so able to destroy as Christ is
to save. Well, then, when lusts are strong, think of a strong God, a mighty
Christ, upon whom help is laid. You cannot cure your spirits of envy, pride,
self-confidence, or vainglory; but God 'giveth more grace.' Sense of weakness
should not be a discouragement, but an advantage. So it was to Paul; when he
was weak in himself, he was always most strong in Christ, 2 Cor. xii. 9,10.
Usually we vex ourselves with idle complaints: 'This is a hard saying.' John
vi. These are austerities which nature can never endure, corruptions which we
shall never overcome; and so are discouraged and draw back. Oh! consider,
though nature be not only envious, but doth epipothein pros fthonon, 'lust to
envy.' yet 'he giveth more grace.' If there were a will, yon would not want
power; the chiefest thing that God requireth of the creature is choice and
will: Isa. i. 19, 'If ye be willing and obedient.' &c. All God's aim is to
bring you upon your knees, and to take power out of the hands of his
mercy.
Obs. 3. Another consideration is this: Though we are wicked and
sinful, God will make his grace abound the more; our spirit lusteth to envy,
and he giveth the more grace. Observe, God taketh occasion many times to
discover the more grace by our sinfulness. So Rom. v. 20, 'Where sin abounded,
grace did much more abound.' What a wise God do we serve, that can make our
sins abound to his glory! And what a good God, that will take occasion from our
wickedness to show the more grace! It is some kind of claim, 'Lord, I am a
dog,' Mat xv. 27; and if Christ died for sinners, I am sure I can plead that 'I
am chief of that number,' 1 Tim. i. 15. If you have no other plea, offer
yourselves this way to God, and take hold of the dark ride of the
promises.
Obs. 4. Another consideration of this place may be this:
Naturally it is thus with us, but he giveth more grace; when you are renewed
and converted to the faith of Christ, you have another manner of spirit; you
are not carried by the old envious spirit that dwelleth in you, but by a more
gracious spirit which God hath given you. Observe, the old spirit and the new
spirit are quite different. You will be otherwise by grace than what you were
by nature. Conversion is discovered by a change. Oh! what a sad thing it is
when Christians are what they ever were! You should have more grace; your word
should be, ego non sum ego - I am not I now; or nunc oblita mihi - these were
my old courses; or, as the apostle, 1 Peter iv. 3, 'The time past may suffice
to have walked in the lusts of the flesh.' &c.
Obs. 5. But 'he
giveth more grace;' that is, more for better, as often in the scriptures. If
you would seek God in a humble manner, you would be acquainted with richer
matters; you would not so envy and contend with one another about outward
enjoyments. That which the world giveth is not comparable to what God giveth;
his is more grace. So John xiv. 27, 'Not as the world giveth give I unto you.'
Blessings more excellent! Here we cumber ourselves with much serving, but God
giveth more grace. Faith will show us greater things than these. The main
reason why men dote upon the world is because they are not acquainted with a
higher glory. Men ate acorns till they were acquainted with the use of corn; a
candle is much ere the sun ariseth. We have not a right apprehension of grace
till we can see it yieldeth us more than the world can yield us. Creatures give
us a temporary refreshing; the world serveth its season; but grace a full and
everlasting joy.
Wherefore he saith. - How cometh in this sentence? I
answer - He applieth it to his drift, which is to take them off from carnal
pursuits, and to press them to humble addresses to God; and therefore they do
ill who leave it out. As Erasmus, who thinketh it only noted at first in the
margin, and put into the text by some scribe. But to the points.
Obs.
1. God doth not only offer grace, but discover the way how we may partake of
it. Therefore 'he saith' in scripture, or defineth the way how we may apply
ourselves to him. God is hearty and in good earnest in the offers of grace; he
not only offereth, but teacheth, nay, draweth, John vi. 44, 45. Thus Christ
discovereth the riches of his grace: 'All things are given me of my Father.'
Mat xi. 27; then offereth them, 'Come to me.' &c., ver. 28, then showeth
the way, 'Learn of me.' &c., ver. 29. Usually the soul sticketh at this.
There is enough in Christ, but how shall I do to obtain it? God will teach yon,
draw you; he is as willing to give faith as to give salvation.
Obs. 2.
Again, from that wherefore he saith. Those that would have grace must take the
right way to obtain it. Not only consider what God giveth, but what he saith.
God, that hath decreed the end, hath decreed the means. That is the reason why
we have not only promises in scripture, but directions; it checketh those that
would have the blessing, but would not use the means. Most content themselves
with lazy wishes; vellent, sed nolunt, they would have grace, but lie upon the
bed of ease, and expect to be rapt to heaven in a fiery chariot, or that grace
should drop to them out of the clouds. God, that saith he will give grace,
saith something else - that you must be humble to receive it.
Obs. 3.
Again, from the apostle's wherefore. It is an excellent art to rank scriptures
in their order, and to know wherefore everything is spoken in the word, that we
may suit absolute promises with conditional, and put every truth in its proper
place, according to that analogy and proportion that they bear one to another;
as James linketh the general offers of grace with another promise, 'He giveth
grace to the humble.' It is good to know truth in its frame. There is a
compages, or sweet frame, in which all truths are joined by natural couples and
connections; as the curtains of the tabernacle were looped to one another.
Indistinct apprehensions do but dispose to error or looseness. Truths awe most
when we are sensible of that cognation or kin by which they respect and touch
one another: 'Mary pondered these sayings in her heart.' Luke ii. 19; the word
is sullabousa, (Note: So in both edition·. The word is, however,
sumbellousa. The author's argument is not affected by the mistake. - Ed.)
compared them one with another. A hint here and a hint there maketh men loose
and careless; as when absolute promises are not considered in the analogy of
faith. Absolute promises may be our first encouragement, but conditional
promises must be our direction; they are a plank cast out to save a sinking
soul, but these show us the way how to get into the ark. Well, then, be not
contented with sermon hints till you have gotten a pattern of sound words, and
can discern the intent of God in the several passages of scripture, that you
may rank them in their order; as the apostle here showeth the reason why God
saith ' he giveth grace to the humble.'
He saith. - Where doth God say
so? Some difference there is about referring this place to the right scripture
from whence it is taken. Some conceive it was a holy proverb or known sentence
among the Jews. But this cannot be. The phrase, he saith, seemeth to allude to
some passage of scripture Some refer it to Ps. xviii. 27, 'Thou wilt save the
afflicted people, and bring down the high looks:' but that is wide; for
humility here doth not imply a low, vile, and abject condition, but a grace and
disposition of the mind; and that place cited speaketh only of saving the
afflicted people of God. Many refer it to other general places; but most
probably it hath respect to Prov. iii. 34, where it is said, 'Surely he
scorneth the scorners, and giveth grace unto the lowly.' The only doubt is how
that 'he scorneth the scornere' is here rendered 'he resisteth the proud.' I
answer - It is done upon good grounds: partly because scorning and contempt of
others is an immediate effect of pride; and partly because it is so rendered by
the Septuagint, antitattetai tois huperèfanois. And the apostles in
their citations usually brought the words of that translation, because it was
much in use both among Jews and other nations. Some suppose James alludeth to
Peter, 1 Peter v. 5-8, for this is but an epitome of that place, and written
after it, and so he may assert the divine authority of that epistle. But I
rather rest in the former opinion. God resisteth the proud, antitattetai,
standeth in battle-array, or in direct defiance and opposition against them:
the proud man hath his tactics, and God hath his anti-tactics. The word showeth
that there is a mutual opposition between God and the proud: they bring forth
their battalia against God, and God his battalia against them. And I do the
rather note it because in the Proverbs it is said, 'He scorneth the scorners.'
They slight God, and God slighteth them: 'Who is the Lord that I should fear
him?' and 'What is this Pharaoh?' They stand aloof from others, and God from
them: Ps. cxxxviii. 6, 'He knoweth the proud afar off.' Just as they do others;
they ruin others to advance themselves, and God ruineth them: God still
counteracteth the proud.
The proud. - In the Proverbs it is the scorners.
Scorning is a great sign of pride: disdain of others cometh from overvaluing
ourselves. God hath made every man an object of respect or pity; it is pride
that maketh them objects of contempt, and in them their maker, Prov. xvii. 5.
It is a description of wicked men to 'sit in the seat of scorners.' Ps. i. 1.
It is a sin so hateful to God, that he taketh notice of disdainful gestures;
'Putting forth of the finger' in a scoff, Isa. lviii. 9.
But giveth grace.
- It is meant spiritually, of such help and grace whereby they may overcome
their carnal desires; carnal lusts cannot be overcome but by the assistance of
grace.
To the humble. - It is not taken for a vile and abject condition,
but for the disposition of the soul; and yet not for a moral humility, but for
a holy brokenness and contrition; as by proud, in a spiritual sense, are meant
stiff-necked and unhumbled sinners.
The main observations out of this
latter clause, besides those hinted in the explication, are these: -
Obs.
1. That of all sins God setteth himself to punish the sin of pride,
antitattetai. He abhorreth other sinners, out against the proud he professeth
open defiance and hostility. One asked a philosopher what God was a-doing? He
answered, Totam ipsius occupationem esse in elevatione humilium, et superborum
dejectione - that his whole work was to lift up the humble and cast down the
proud. It is the very business of providence; the Bible is full of examples.
This was the sin that turned angels into devils; they would be above all, and
under none, and therefore God tumbled them down to hell. Noluit Deus pati
cohabitationem superbia:, as one saith, God could not endure to have pride so
near him. Then it wrecked all mankind when it crept out of heaven into
paradise. You may trace the story of it all down along by the ruins and falls
of those that entertained it. The time would fail me to speak of all. Pharaoh,
and Herod, and Haman, and Nebuchadnezzar, are sad instances, and do loudly
proclaim that all the world cannot keep him up that doth not keep down his own
spirit. Herod did but endure the flatteries of others; he had on a suit of
cloth of silver, and the sunbeams beating upon it, then the people cried, 'The
voice of God, and not of man,' because the angels were wont to appear in
shining garments; now, because he rebuked them not, he was eaten up of lice:
see Acts xii. Nay, I observe God hath punished it in his own people; there are
sore instances of his displeasure against their pride. 'Uzziah's heart was
lifted up.' 2 Chron. xxvi. 16, and then smitten of leprosy, and so died,
lupès kai athumias, out of grief and sorrow, as Josephus saith. David's
numbering the people, and glorying in his own greatness, cost the lives of
seventy thousand. So Hezekiah, 2 Chron. xxix. 8, 'Wrath was upon him, and all
Judah and Jerusalem.' These judgments on pride are sure and resolved. A man's
pride will surely bring him low, Prov. xxix. 23. If they do not visibly light
upon the first person, they overtake the posterity: Prov. xv. 25, 'The house of
the proud shall be destroyed.' All their aim is to advance their house and
family, but within two or three ages they are utterly wasted and ruined. And I
observe that judgments on pride are very shameful, that God may pour the more
contempt upon them: 'After pride cometh shame,' Prov. xi. 2; not only ruin, but
shame. Herod in his royalty eaten up with lice. Pharaoh is not assaulted with
armies, but with gnats and flies. Miriam smitten with leprosy, a nasty and
shameful disease. Goliath, the swelling giant, falleth by the cast of a stone
out of the sling of a ruddy youth.
What should be the reason of all this,
that God should so expressly set himself against pride? I answer - Because of
all sins he hateth this sin, Prov. xvi. 5. Other sins are more hateful to man,
because they bring disgrace, and have more of baseness and turpitude in them;
whereas pride seemeth to have a kind of bravery in it; but now the Lord hateth
it because it is a sin that sets itself most against him. Other sins are
against God's laws, this is against his being and sovereignty. Pride doth not
only withdraw the heart from God, but lift it up against God. It is a direct
contention who shall be acknowledged the author of blessing and excellency:
'They set their heart up as the heart of God,' Ezek. xxviii. 6. Babylon
speaketh in the name and style of God, 'I am, and there is none beside me' So
Nineveh, Zeph. ii. 15. And as it riseth against his being, so against his
providence. Pride setteth up an anti-providence; it entertaineth crosses with
anger, and blessings with disdain, and citeth God before the tribunal of its
own will. So also it is the greatest enemy to God's law; there is pride in
every sin. Sinning is interpretative confronting of God and 'despising the
commandment,' 2 Sam. xii.' 9. The will of the creature is set up against the
Creator. But the sin of pride is much more against the law of God; it is a
touchy sin, and cannot endure the word that reproveth it. Other sins disturb
reason, this humoureth it. Drunkenness is more patient of reproof, conscience
consenting to the checks of the word; but pride first blindeth the mind, and
then armeth the affections; it layeth the judgment asleep, and then awakeneth
anger. Besides, pride is the cause of all other sins. Covetousness is the root
of evil, and pride is the soul of it. Covetousness is but pride's purveyor. We
pursue carnal enjoyments that we may puff up ourselves in the possession of
them; and usually that which is pursued in lust is enjoyed in pride. It is but
the complacency of the soul in an earthly excellency: Hab. ii. 5, 'He is a
proud man,' and therefore 'enlargeth his desire as hell.'
Use 1. The
use of all is, first, to caution us against pride. There are two sorts of
pride, one in the mind, and the other in the affections - self-conceit and an
aspiring after worldly greatness; both are natural to us, especially the
former. (1.) We are marvellous apt to be puffed up with a conceit of our own
excellency, be it in riches, beauty, parts, or grace; the apostle, 1 John ii.
16, calleth it 'pride of life,' because it spreadeth throughout all the
employments and comforts of life. Other lusts are limited, either by their end,
as 'lusts of the flesh,' to content the body; or by their instrument, as 'lusts
of the eyes;' but pride is of a universal and unlimited influence. It is 'pride
of life;' the whole life is but sphere enough for pride. Those that have
nothing excellent cannot excuse themselves from fearing it We many times find
that men that have nothing to be proud of are most conceited: bloaty spirits
are soon puffed up, like bladders filled with wind. We see it in our natures:
man was never more proud than since he was wretched and miserable. Pride came
in by the fall, and that which should take down the spirit hath raised it. But
much more have they that excel cause to suspect themselves; as rich men: 1 Tim.
vi. 17, 'Charge them that are rich in this world that they be not high-minded.'
It is hard to carry a full cup without spilling, and not to lift up ourselves
when we are raised up by God. Persons that grew up into an estate out of
nothing are most apt to be proud; partly because not able to digest a sudden
change; such happiness is a strange thing to them, and therefore soon
oversetteth the spirit; partly because they look upon themselves as the makers
of their own fortunes: 'Is not this great Babel which I have built?' Other
men's estates descend upon them, but there is some concurrence of their
industry, and so they are more apt to 'sacrifice to their drag' for the fatness
of their portion, Hab. i. 16. When you are thus apt to pride yourselves in your
present greatness, and entertain your souls with such whispers of vanity,
remember this is a sure prognostic of a sudden fall. And as rich men are liable
to this evil, so men of parts. Parts, especially if exercised with public
applause, are like a strong liquor, it maketh men giddy and drunk with pride.
It is hard to go steady when a consciousness of parts within, and public
acclamations without, like violent winds, fill the sail. Knowledge of itself is
apt 'to puff up.' 1 Cor. viii. 2, especially when publicly discovered;
therefore the apostle saith that young preachers are prone to 'fall into the
condemnation of the devil,' 1 Tim. iii. 6. Oh! consider God's judgments upon
pride in parts. Staupicius was proud of his memory, and God smote it. We find
nothing causeth madness so much as pride. Nebuchadnezzar lost his reason and
turned beast when he grew proud. Many young men that were proud of their gifts
have, by the just judgment of God, lost all the quickness and smartness of
them, and quenched their vigour in fleshy and carnal delights. Remember,
whatever we have was given of grace; and if we grow proud of if, it will soon
be taken away by justice. Nay, not only men of parts, but of much grace and
mortification, may be surprised with pride; it once crept into heaven, then
into paradise; the best heart can have no security. Christians are not so much
in danger of intemperance and sensual lusts as pride; it groweth by the
decrease of other sins; and therefore pride is put last, 1 John ii. 16, as
being Satan's last engine. They that are set upon the pinnacles of the temple
are in danger to be thrown down this way. Paul was apt to grow proud of his
revelations, 2 Cor. xii. 7. In heaven only we are most high and most humble. A
worm may breed in manna; strong comforts, raised affections, and strange
elevations, may much puff up, and by gracious enjoyments we sometimes grow
proud, secure, self-sufficient, and disdainful of others, Rom. xiv. 10; but
this will cost you a shrewd decay. (2.) For the other part of pride, aspiring
after worldly greatness; by such fond pursuits you do but engage God to oppose
you. Many men mistake ambition, and think that desire of great place is only
unlawful when it is sought by unlawful means; but to affect greatness is
contrary to the rules of the gospel. We should refer our advancement to the
sweet invitation of providence, and stay till the master of the feast bids us
sit higher. In our private choice we should be contented with a tolerable
supply of necessaries: 'Whosoever exalteth himself.' &c., Luke xiv. 8, 9;
not whosoever is exalted. In the Olympic games the wrestler did never put on
his own crown and garland: Heb. v. 5, 'Christ glorified not himself as high
priest, but was called of God as Aaron.' When we do not stay for the call of
providence, it is but an untimely desire of promotion, which either God
crosseth, or else it proveth a curse and snare to us.
Use 2. The next
use is, that we should not envy a proud person, no more than we would a man
upon the gallows; they are but lifted up that they may be cast down for ever.
We are apt to pity the drunkard, but envy the proud: it is Chrysostom's
observation. You had need pity them too, for they are near a fall: Prov. xvi.
19, 'Better be of a meek spirit with the lowly than to divide the spoil with
the proud;' that is, better be of the depressed party than to cry up a
confederacy with those that grow proud upon their successes.
Use 3.
Observe the instances of God's displeasure against pride upon yourselves, or
those that are near you. Paul took notice of that thorn that was in his flesh,
'Lest,' saith he, 'I should be exalted above measure.' 2 Cor. xii. 7. So you
may often say, This was an affliction to correct and abate my pride, a prick at
the bladder of my flatuous and windy spirit. So on others related to you; near
experiences do more work upon us, and leave the greater impressions of awe: See
Dan v. 22, 'And thou, O Belshazzar, hast not humbled thine heart, though thou
knewest all this.' God taketh it ill when we do not improve the marks of
vengeance upon our nearest friends: we see others how their gifts are blasted
for pride; children taken away for pride, estates wasted for pride, and we do
not lay it to heart
Obs. 2. God's grace is given to the humble. We lay
up the richest wine in the lowest cellars; so doth God the choicest mercies in
humble and lowly hearts. Christ did most for those that were most humble; as
for the centurion, 'I am not worthy that thou shouldst come under my roof;' so
for the Syrophenician woman, 'I am a dog,' &c. There is excellency enough
in God; he requireth only sense of emptiness in us. God loveth to make all his
works creations; and grace worketh most freely when it worketh upon nothing. It
is not for the honour of God that the creatures should receive aught from mercy
till they are brought upon their knees; the condition which he proposeth is,
'only acknowledge thine iniquities,' Jer. iii. 13. Lumps of unrelenting
guiltiness are as vessels closed up, and cannot receive grace; humility fitteth
a man to receive it. and maketh a man to esteem it. The humble are vessels of a
larger bore and size, fit to receive what grace giveth out. You may learn hence
why humble persons are most gracious, and gracious persons most humble. God
delighteth to fill up such; they are vessels of a right bore. The valleys laugh
with fatness when the hills are barren; and the laden boughs will bend their
heads, &c.
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