210

A General Introduction, &c.

Ary other articles in which they needed reprehension; particu-
larly against showing an undue respect to men's external circum-
stances, and resting satisfied in a partial observation of the Di-
vine precepts, especially when the royal law of charity, or uni-
versal benevolence, was in question; chap. ii. 1-13. After
this, as several of the Jewish Christians discovered a disposition
to rest in an external and empty profession of religion, probably
from an abuse of the doctrine of justification by faith, be largely
descants on the inefficacy of a mere historical faith, and evinces,
by most striking instances and illustrations, the utter insufficiency
of it for our justification and eternal salvation, ver. 14, to the end.
And as such a barren profession is apt to inspire men with con.
ceited and vain glorious sentiments of themselves, while they are
destitute of every Divine habit and attainment, he deems it ex-
pedient to subjoin a caution to these Jewish Christians, against
their being too forward in assuming the office and character of
teachers; and as spiritual pride tends to inflame men's unbridled
passsions, and to set on fire their licentious tongues, he resumes
and expatiates on a subject which he had before only slightly
touched upon, recommending a strict government of the tongue
as a matter, though of great difficulty, yet of the highest impor-
tance; chap. iii. 1-12. And in close connection with such a
topic, it was very natural to inculcate, as the apostle does, a can-
did benevolent disposition, guarding them against censoriousness
and animosities, and that love of the world which tends to excite
them to restrain which, he recommends a humble application
to God for Divine influences, ver. 13-chap. iv. 10. Suggesting
particular cautions against evil-speaking, and vain confidence in
the events of futurity, or in any worldly possessions, which often
prove a temptation to luxury, and an occasion of ruin. And then
as to afflicted and oppressed Christians, he encourages and exhorts
them to wait patiently for the coming of the Lord, ver. 11.
chap. v. 8. And concludes the epistle, with condemning pro-
phane and vain swearing with recommending moderation, for-
titude and prayer, a ready acknowledgment of our faults,and a so-
licitous concern for the common salvation, ver. 9, to the end.

A PARA

A

PARAPHRASE AND NOTES

ON

THE CATHOLIC EPISTLE

OF

St. JAMES.

SECT. I.

The Apostle James endeavours to fortify the Christians to whom he writes, under those trials wherewith they would be exercised, by suitable representations of the benefit of those trials, and of the readiness of God to communicate all necessary supplies of wisdom and grace, in answer to the fervent prayer of faith: and by exposing the vanity of all wordly enjoyments, which often prove the means of ensnaring and ruining their possessors. James I. 1-16.

JAMES I. 1. JAMES a servant of God, and of the Lord Jesus Christ to

THIS

JAMES I. 1.

i.

James

HIS epistle is written by James, who sECT. esteems it his honour to be a faithful servant the and constant worshipper of the true and living God, and of his Son the Lord Jesus Christ; and is addressed with the sincerest affection to the twelve tribes of Israel in this their state of dispersion

a James.] That is, as we have already observed, the apostle James, the less: whom antiquity, (I know not on what pretence,) calls bishop of Jerusalem; perhaps because he resided there more than most of the apostles. He was the brother of Christ: and it is said he was exalted to this office,

VOL. X.

on the death of James the great, beheaded
by Herod. Acts xii. 2, 17.

b Twelve tribes.] Dr. Lardner, (Cre-
debility, Vol. I. p. 223, &c.) very justly
observes, that Josephus concludes the
twelve tribes to be still in being, when
he says, that six persons were sent out of
Dd

every

I. 1.

212

i.

James

1. 1.

St. James inscribes his epistle to the twelve tribes ;

are scattered abroad,

as greeting.

SECT. persion; so that he would have every son of the twelve tribes which Abraham according to the flesh consider it addressed to him, and would himself be considered as greeting them all with the most cordial wishes of grace and peace; though especially as addressing himself to those whom the bond of the same Christian profession unites yet more strictly to the Author.

2 My

into

ye fall temptations;

brethren,

faith worketh

divers

pa

2 My dear brethren, count it matter of all joy,
when you fall into a variety of trials, for the count it all joy when
sake of the true religion, which so many, in-
stead of embracing with a becoming thankful-
ness and zeal, are by all possible methods endea-
3 vouring to extirpate. Far from being discou- 3 Knowing this, that
raged by such trials, in such a cause, rejoice in the trying of your
them, as knowing that the little and short proof tience.
of your faith to which it is now brought, in its
natural consequences, under the influences of
Divine grace, worketh patience, which will
4 grow by such exercise. And let patience have
[its] perfect work, that it may rise to its highest
improvements, during this little space of time
in which alone you will have an opportunity of
glorifying God, and adorning Christianity, that
so ye may be perfect and complete, deficient
in nothing for the other graces of Christianity
will generally shine brightest where patience
is most conspicuous.

5

4 But let patience have her perfect work, that ye may be perfect

and entire, wanting nothing.

5 If any of you lack

of God, that giveth to

But if any one of you be deficient in wisdom, and incable of certainly discerning his duty in wisdom, let him ask such critical conjunctures as these in which you all men liberally, and are called out to act; let him ask further sup- upbraideth not; and plies of [it] from God, its eternal fountain, it shall be given him. who gives to all every necessary communication of that, and all other blessings, liberally and upbraideth not any with the importunity or frequency of their addresses; and it shall be

given

from a letter of Agrippa to the Emperor See Credibility of the Gospel-history, Part I. Book I. chap. 3. Compare Acts ii. 4-11.

d If any of you be deficient in wisdom.] Several interpret this of wisdom to bear afflictions well, and suppose, that when God is said not to upbraid, it is upon supposition of former impatience but this though authorised by so great a name as Mr. Howe, see his Works, Vol. I. p. 690, is one of those limited interpretations which I cannot fully approve.

And exhorts them to patience and stedfastness:

vering: for he that wavereth is like

wave of the sea, dri

ven with the wind and tossed.

7 For let not that dashed in pieces. man think that he shall receive any thing of

i.

213

given him, so far as is needful for his safety, SECT. 6 But let him ask and the discharge of his duty. But then let in faith, nothing wa- him take care, that he ask in steady faith, no- James a thing wavering, not divided by the desires of 1.6. obtaining, and the fears of not obtaining the grace he asks, or doubting of God's readiness to bestow it; for he that wavers, and has not a firm confidence in the Divine goodness and faithfulness, can have no other solid and substantial support; but is like a billow of the sea driven on, and tossed by the wind, in a restless and unsettled condition, (Isa. lvii. 20,) easily discomposed and agitated by every adverse blast, and in the greatest danger of being Let not that man there-7 fore think, that he shall receive any thing of the Lord, while he continues in such a situation, and dares not trust in him for those supplies of grace which he professes to seek. These unworthy suspicions, as they wrong the Divine goodness, may in many instances prevent the communication of those favours which might otherwise be obtained. Such a double-minded man, whose schemes are divided between God and the world, and who cannot chearfully and resolutely commit himself, in confidence of Divine. support, to be led whithersoever Providence shall please, [is] unsettled in all his ways; he will perpetually be running into inconsistencies. of conduct, and those imperfect and undeter mined impressions of religion which he feels, will serve rather to perplex and torment, than guide and secure him.

the Lord,

8 A double-minded man is unstable in all

ways,

9 Let the brother of

that he is exalted:

In nothing are the generality of men more low degree rejoice in apt to mistake, than in estimating the value of external circumstances; but let the principles of Christianity instruct you, my brethren, to correct that mistake; and in this respect, let the brother of low degree, of a poor and obscure condition, rejoice in his exaltation; let him think of his dignity as a christian, and entirely acquiesce in his low sphere of life, for his circum

e Like a wave of the sen.] Mr. Saurin paraphrases it thus: "He ought not to resemble the waves of the sea, which seem to offer to the spectator, that is upon the shore, the treasures with which they are charged; but soon plunge it into the abyss from which it cannot be recovered." Sauvin's Serm. Vol. IX. p. 438. But the in

stances

terpretation given in the paraphrase, ap-
pears to me much more simple and natural.
He elsewhere paraphrases it," Like a
wave which moves on, and seems to come
to the shore, but immediately returns with
impetuosity into the gulph from whence it
Ibid. Vol. V. p. 56, 57.

came.

f The

9

214

Blessed is the man who endureth temptation.

of the grass he shall

pass away.

SECT. stances do really give him such advantages for religion, by placing him under a shelter from James many temptations, that he has a much fairer 1.9. probability than others, of rising to some emi10 nence in the heavenly world. But let the 10 But the rich, in rich man be greatly cautious, and if he allow that he is made low: himself to rejoice, let it not be in the height of because as the flower his circumstances; but in the humiliation of his mind; for all other occasions of rejoicing are very precarious. And as for his distinction in this world, as the flower of the grass he shall quickly pass away. For [no sooner] is the sun risen with a scorching heat, [but] immediately the grass, which in spring looks so fair and flourishing, is dried up, and the flower thereof, that withereth the grass, adorned it, loses its painted glories yet much falleth, and the grace sooner; it falleth to the ground, and all the of the fashion of it pebeauty of its lovely form is perished; so shall riseth: so also shall the rich man fade away the rich man also fade away in his paths, and in his ways. though he may by prudent management, or remarkable success, grow richer and richer, he dies in the midst of all his wealth, and it can no longer either delight or adorn him.

11

12

11 For the sun is no sooner risen with a

burning heat, but it

and the flower thereof

12 Blessed is the man that endureth temptation: for when

You will be exercised with trials while you continue in the present world; but repine not at them; happy [is] the man who with a proper he is tried, he shall resteadiness and fortitude of mind endures tempta- ceive the crown of life, tion; for being approved by such a course of which the Lord hath promised to them that them as the infinite wisdom of God shall ap- love him. point, he shall receive the crown of eternal life, which the Lord Jesus Christ has graciously promised to all them that love him, and express their 13 love by such fidelity and zeal. Let no man

13 Let no man say when he is tempted,

be

who is tempted, say, I am tempted of God for Tam tempted of God; God is himself, by virtue of his boundless know- for God cannot ledge and almighty power, incapable of being tempted with evil, tempted by evils; and such is the perfect recti- neither tempteth he

f The rich man in his humiliation.] Mr. Pyle explains this of a rich man's being stripped of his possessions by persecution, and so reduced for the sake of his adherence to Christianity; but this seems not properly opposed to the exaltation mentioned above. Indeed in any view it must be allowed a very difficult passage. But I have preferred the interpretation which seemed to be least entangled,—and indeed to be most agreeable to the original, if we may rely on an observation made by Beza, and after him by Raphelius, (and they are both very critical judges of the

tude any man.

Greek language,) that ranuyor, the word here used by St. James, expresses rather the disposition of a man's mind, than bis state and condition, which is properly Tawing; though it must be confessed, this distinction is not always observed.

g Tempted of God.] The phrase it seems had formerly been in use; and there is a sense in which it is allowable. But the obnoxious sense is so much more obvious, that the apostle thought proper to advise it should be avoided for the future. Perhaps the word might have altered its signification,as it is certain many words do.

h Being