02.01. Chapter 1 - Verse 03

James 1:3. 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: 1 Thessalonians 4:13, ‘I would not have you ignorant, brethren, concerning them that are asleep in the Lord,’ &c. 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 πειρασμοῖς, temptations, which is more general. Here it is δοκίμιον, 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, Romans 5:4, that patience worketh δοκιμὴν, trial or experience; and James seemeth to invert the order, saying, that δοκίμιον, ‘trial or experience worketh patience.’ But I answer—(1.) There is a difference between the words: there it is δοκιμὴ; here, δοκίμιον; and so fitly rendered there experience—here, trial. (2.) 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 κατεργάζεται, 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—(1.) 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. (2.) Then, I suppose the meaning is, that our trials minister matter and occasion for patience. (3.) 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. (4.) 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;¹ 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 bruseth the stalk or reed, and in that fire in which the chaff is burnt gold sparkleth.² So true is that of the psalmist: Psalms 11:5, ‘The Lord trieth the righteous; but the wicked, and him that loveth violence, his soul hateth.’ 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, Hebrews 12:11, 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.’

¹ ‘Eum nulla adversitas dejicit, quem nulla prosperitas corrumpit.’—Greg. Mor.

² ‘Ignis non est diversus et diversa agit; paleam in cineres vertit; auro sordes tollit.’—Aug. in Ps. 31. The notes are these:—

Obs. 1. From that knowing, ignorance is the cause of sorrow. When we do not rightly discern of evils, we grieve for them. Our strength, as men, lieth in reason; as Christians, in spiritual discourse. Paul was instructed, Php 4:11, and that made him walk with such an equal mind in unequal conditions. Solomon saith, Proverbs 24:5, ‘A wise man is strong, yea, a man of knowledge increaseth strength;’ and he saith afterwards, Proverbs 24:10, ‘If thou faintest in affliction, thy strength is but small;’ 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:—(1.) General knowledge will not serve the turn. The heathens had τὸ γνῶστον, excellent notions concerning God in the general, Romans 1:19; but they were ‘vain in their imaginations,’ Romans 1:21—ἐν τοῖς διαλογίσμοις, 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 exigences 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.³ 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 4:5. Therefore it must not only be a knowledge, but a prudence to make application of general truths, that in particular cases we may not be disturbed and discomposed. (2.) 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, John 14:26, ‘The Comforter shall come; καὶ ἀναμνήσει, and he shall bring all things to your remembrance which I shall say to you.’ 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,’ Hebrews 12:5. 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, Romans 6:6, ‘Knowing this that our old man is crucified with him;’ so would we bear afflictions cheerfully. See Hebrews 10:34, ‘Ye took it joyfully, knowing that you have a better and more enduring substance;’ and Romans 5:3, ‘Knowing that tribulation worketh experience.’ 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. (3.) Those thoughts which usually beget patience are such as these:—(1st.) 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 6:4. Mark, ‘the arrows of the Almighty,’ though Satan had a great hand in them, as you may see, Job 2:7—God’s arrows, though shot out of Satan’s bow. And then, (2d.) That where we see anything 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.

³ ‘Senecæ prædivitis hortos.’—Juvenal.

Obs. 2. From that δοκίμιον, 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.⁴ But why doth God try us? Not for his own sake, for he is omniscient; but either—(1.) 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. Therefore, that we may know our sincerity, God useth severe ways of trial. Sometimes we discover our own weakness, Matthew 13:1-58; 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 the sad trial in the high priest’s hall, Matthew 26:69. 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, Revelation 13:10, ‘Here is the patience and faith of the saints;’ 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 Israelites 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. (2.) Or for the world’s sake. And so, (1st.) 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: Php 1:12-14, ‘Many of the brethren waxed confident in my bonds, and are much more bold to speak the word without fear.’ 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. 3. cap. 26). Nay, he himself confesseth it.⁵ 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 de Burg, 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.⁶ (2d.) We are tried with a respect to the day of judgment: 1 Peter 1:7, ‘That the trial of your faith may be found to praise and honour in the day of Christ’s appearing.’ 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.

⁴ ‘Probatio innocentiæ nostrue est iniquitas vestra.’— Tertul. in Apol.

⁵ Justin Mart, in Apol. 2, circa finem.

⁶ See Hist. of the Council of Trent, p. 418, 2d edit.

Use. Well, then, it teacheth us to bear afflictions with constancy and patience; God trieth us by these things. For your comfort consider four things:—(1.) 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,’ Ezekiel 7:5. In their cup there is no mixture, and their plagues are not to fan, but destroy. But to godly men, miseries have another property and habitude: Daniel 11:35, ‘They shall fall, to try, and to purge, and to make white;’ that is, in times of many persecutions, as was that of Antiochus, the figure of Antichrist. (2.) The time of trial is appointed: Daniel 11:35, ‘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.’ You are not in the furnace by chance, or at the will of your enemies; the time is appointed, set by God. (3.) God sitteth by the furnace prying and looking after his metal: Malachi 3:3, ‘He shall sit as a refiner and purifier of silver.’ It notes his constant and assiduous care, that the fire be not too hot, that nothing be spilt and lost. It is a notable expression that of Isaiah 48:9-10, ‘For my praise will I refrain; I have refined thee, but not as silver;’ that is, not so thoroughly. Silver or gold is kept in the fire till the dross be wholly wrought out of it: if we should be fined as silver, when should we come out of the furnace? Therefore God saith he will ‘choose us in the furnace,’ though much dross still remain. (4.) Consider, this trial is not only to approve, but to improve; we are tried as gold, refined when tried: so 1 Peter 1:7, ‘That the trial of your faith, being much more precious than gold that perisheth;’ or more clearly in Job 23:10, ‘When he hath tried me, I shall come forth as gold:’ the drossy and scorious part or matter is severed, and the corruptions that cleave close to us are purged and eaten out.

Obs. 3. From that, your faith. The chief grace which is tried in persecution is faith: so in 1 Peter 1:7, ‘That the trial of your faith, being more precious,’ &c. 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: Habakkuk 2:4, ‘The just shall live by faith:’ 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: Isaiah 28:16, ‘He that believeth doth not make haste;’ that is, to help himself before God will. It is believing that maketh the soul stand to its proof and trial: Hebrews 11:35, ‘By faith those that were tortured would not accept deliverance;’ 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 of 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: nay, God himself seemeth an enemy, and it is faith’s work to believe him near, when to sense he is gone and withdrawn. Well, then:—

Use 1. You that have faith, or pretend to it, must look for trials. Graces are not crowned till they are exercised; never any yet went to heaven without combats and conflicts. Faith must be tried before it be ‘found to praise and honour.’ It is very notable, that wherever God bestoweth the assurance of his favour, there presently followeth some trial: Hebrews 10:32, ‘After ye were illuminated, ye endured a great fight of afflictions.’ Some are cast upon troubles for religion soon after their first conversion, like these, as soon as illuminated. When Christ himself had received a testimony from heaven, presently Satan tempteth him: ‘This is my beloved Son;’ and presently he cometh with an, ‘If thou be the Son of God’—Matthew 3:17, with Matthew 4:1, Matthew 4:3, after solemn assurance he would fain make you question your adoption. So see Genesis 22:1, ‘It came to pass that after these things God did tempt Abraham.’ What things were those? Solemn intercourses between him and God, and express assurance from heaven that the Lord would be his God, and the God of his seed. When the castle is victualled, then look for a siege.

Use 2. You that are under trials, look to your faith. Christ knew what was most likely to be assailed, and therefore telleth Peter, Luke 22:32, ‘I have prayed for thee, that thy faith fail not.’ When faith faileth, we faint; therefore we should make it our chief work to maintain faith. Chiefly look after two things:—(1.) Hold fast your assurance in the midst of the saddest trials: in the furnace call God Father: Zechariah 13:9, ‘I will bring them through the fire, and they shall be refined as silver and gold is tried: and they shall say, The Lord is my God.’ Let not any hard dealing make you mistake your Father’s affection. One special point of faith, under the cross, is the faith of our adoption: Hebrews 12:5, ‘The exhortation speaketh to you as children; my son, despise not the chastening of the Lord.’ It is the apostle’s own note that the afflicted are styled by the name of sons. Christ had a bitter cup, but saith he, My Father hath put it into my hands: John 18:11, ‘The cup which my Father hath given me, shall I not drink of it?’ It is a bitter cup, but he is still my Father. (2.) The next work of faith is, to keep your hopes fresh and lively: believers always counterbalance the temptation with their hopes. There is no grief or loss so great, but faith knoweth how to despise it in the hope of the reward: therefore the apostle describeth faith to be, Hebrews 11:1, ὑπόστασις τῶν ἐλπιζομένων, ‘the substance of things hoped for;’ because it giveth a reality and present being to things absent and to come, opposing hope to the temptation, and making the thing hoped for as really to exist in the heart of the believer as if it were already enjoyed. Well, then, let faith put your hopes in one balance, when the devil hath put the world, with the terrors and profits of it, in the other; and say, as Paul, λογίζομαι, ‘I reckon, or compute, that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us,’ Romans 8:18. All this is nothing to our hopes: what is this to glory to come?

Obs. 4. From that κατεργάζεται, worketh or perfecteth, many trials cause patience, that is, by the blessing of God upon them. Habits are strengthened by frequent acts; the more you act grace, the stronger; and often trial puts us upon frequent exercise: the apostle saith, chastening ‘yieldeth the quiet fruit of righteousness, τοῖς γεγυμνασμένοις, to them that are exercised thereby,’ Hebrews 12:11. The fruit of patience is not found after one affliction or two, but after we are exercised and acquainted with them: the yoke after a while beginneth to be well settled, and by much bearing, we learn to bear with quietness, for use perfecteth; as we see those parts of the body are most solid that are most in action,⁷ and trees often shaken are deeply rooted. Well, then: (1.) It showeth how careful you should be to exercise yourselves under every cross; by that means you come to get habits of grace and patience: neglect causeth decay, and God withdraweth his hand from such as are idle: in spirituals, as well as temporals, ‘diligence maketh rich,’ Proverbs 10:4. (2.) It showeth that if we murmur or miscarry in any providence, the fault is in our own hearts, not in our condition. Many blame providence, and say they cannot do otherwise, their troubles are so great and sharp. Oh! consider, trials, yea, many trials, where sanctified, work patience: that which you think would cause you to murmur, is a means to make you patient. The evil is in the unmortifiedness of your affections, not in the misery of your condition. By the apostle’s rule, the greater the trial the greater the patience, for the trial worketh patience. There is no condition in the world but giveth occasion for the exercise of grace.

⁷ ‘Ferendo discimus perferre; solidissima pars est corporis, quam frequens usus agitavit.’—Seneca.

Obs. 5. From that patience, the apostle comforteth them with this argument, that they should gain patience; as if that would make amends for all the smart of their sufferings. The note is, that it is an excellent exchange to part with outward comforts for inward graces. Fiery trials are nothing if you gain patience. Sickness, with patience, is better than health; loss, with patience, is better than gain. If earthly affections were more mortified, we should value inward enjoyments and experiences of God more than we do. Paul saith, 2 Corinthians 12:9, ‘I will glory in my infirmities, that the power of Christ may rest upon me:’ misery and calamities should be welcome, because they gave him further experiences of Christ. Certainly, nothing maketh afflictions burdensome to us but our own carnal affections.

Obs. 6. From the same, we may observe more particularly, that patience is a grace of an excellent use and value. We cannot be Christians without it; we cannot be men without it: not Christians, for it is not only the ornament, but the conservatory of other graces. How else should we persist in well-doing when we meet with grievous crosses? Therefore the apostle Peter biddeth us, 2 Peter 1:5-6, to ‘add to faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience.’ Where are all the requisites of true godliness? It is grounded in faith, directed by knowledge; defended, on the right hand, by temperance against the allurements of the world; on the left, by patience against the hardships of the world. You see we cannot be Christians without it; so, also, not men. Christ saith, ‘In patience possess your souls,’ Luke 21:19. A man is a man, and doth enjoy himself and his life by patience: otherwise we shall but create needless troubles and disquiets to ourselves, and so be, as it were, dispossessed of our own lives and souls—that is, lose the comfort and the quiet of them.