which is able to save your souls.

22 But be ye doers of the word, and not hearers only, deceiving your ownselves.

James

i. 21

We should be doers of the word, and not hearers only: . 143 21 Wherefore lay judices of mankind against it. Endeavour SECT. apart all filthiness, therefore to regulate your passions by these ii. and superfluity of naughtiness, and re- great maxims; and laying aside all inward, or ceive with meekness outward filthiness on the one hand, and all overthe ingrafted word, flowing of malignity on the other, compose yourselves, with all meekness and gentleness of mind, to receive the ingrafted word;f that word, which when implanted in your minds by the influence of Divine grace, is able to save your souls, and will effectually form them to a meetness for a happy immortality. But then you 22 must remember to be doers of the word, and not hearers only, sophistically deceiving and imposing upon yourselves with an unprofitable attendance, while it has no inward efficacy upon 23 For if any be your hearts. For if any one be merely a hearer 23 a bearer of the word, of the word, and not a doer, he is like a man like unto a man be- carelessly beholding his natural face in a mirror, holding his natural or glass, who sees some accidental spot upon face in a glass; it, which it would be convenient to wipe off. 24 For he behold- For his looking into the glass, and taking no- 24 eth himself, and go- tice of it for the present, will signify nothing eth his way, and if he beholds himself and goes away and immeeth what manner of diately forgets what manner of person he was; forgets what rendered him disagreeable, and required to be corrected. But he is the 25 wise and happy man, who bends down as it were his whole attention to this important matter, and is so set upon his own reformation and improvement, that he looketh into the gospel, that perfect law of liberty, by regarding which

and not a doer, he is

man he was.

25 But whoso looketh into the perfect law of liberty, and

* Ingrafted word: suqulov ogor.] Some have translated this phrase, the natural, the innate, or internal word, referring to what hath been sometimes called, the light within; and it must be acknowledged that uques hath frequently this signification. But the version here given is undeniably justified by Bos and Elsner in loc. who illustrate this whole clause by some apposite and elegant quotations from the classics. The word of God is frequently compared to seed, or to a plant; particularly 1 Pet. i. 23; 1 John iii. 9; in which sense it is here said to be supulos, ingrafted, or implanted in their minds.

Hearers only, deceiving, &c.] The Jews did indeed place much of their religion in going up at proper times to the syngogue to hear the law read; and there may

possibly be an allusion to that disposition. The exact signification of waganog i Soμevos is imposing upon any by a sophistical shew of argument; and here it is used with great propriety, as Mr. Superville has observed, Serm. Vol IV. p. 124. Yet Dr. Edwards tells us the Jewish writers have a proverb among them, that " he who hears the law and does not practise it, is like a man, who ploughs and sows, but never reaps."

Bends down his whole attention, and looketh, &c.] I have endeavoured in the paraphrase to express the emphasis of the original o de @agaxutas: Compare 1 Pet. i. 12, where there is an evident allusion to the bending posture of the cherubim, who overshadowed the mercy seat in the holy of holies.

144

ii.

i. 25

And bridle our tongues, or our religion is vain.

SECT. the truest and noblest liberty is obtained, what- continueth therein, ever confinement it may seem to lay us under : he being not a forgetful hearer, but a he, I say, who not only takes a transient view doer of the work, James of its contents and designs, but continues this man shall be [therein,] deeply reflecting upon it, and charg- blessed in his deed ing his own soul with its important doctrines and precepts; this man not being a forgetful hearer, but a doer of the work it enjoins this man, I say, shall be happy in his deed, and shall find an advantage which mere speculative knowledge, though the most perfect and excellent

vain.

26 in its kind, could not possibly secure. But 26 If any man athen remember, that when I speak of his deeds, mong you seem to be I mean not on any account to excuse him from religious and bridleth not his tongue, paying proper regard to his words; for it is but deceiveth his necessary I should inculcate, that if any man own heart, this among you seem to be religious, not resolutely man's religion bridling his tongue, and reining it in, to prevent those sallies to which it may sometimes incline, but deceiving his heart with an imagination that a freedom from other acts of iniquity, or from gross profaneness and wickedness of speech, or that some good intention, notwithstanding his exorbitances of this kind, will excuse him before God, even though he indulge himself in venting irregular passions under sacred names; this man's religion [is] but vain, and will stand him in no real stead, whatever complacency he may at present find in his 27 religious pretensions. Pure and undefiled relig- 27 Pure religion ion, that which is clear and without any flaw,' or blemish, before the penetrating eyes of God, God and the Father, even the Father, consists not merely in specula

k and undefiled before

Not bridling, but deceiving, &c.] That many zealots seem to be aware of the great excellent person and writer, Dr. Butler, evil of bitterly reproaching their brethren the late Bishop of Durham, justly ob- upon account of their religious differences : serves, that this is the proper rendering of the sin, which, (as Mr. Baxter justly obthe word; as if the apostle had said, It is serves, see his Works, Vol. IV. p. 447,) impossible that any man should so much the apostle seems to have had particularly as seem to be religious, if he does not at in his view. least think that he bridles his tongue; but Without any flaw.] Archbishop Tilif he deceive himself in this important lotson has justly observed that there seems branch of religion, he is deceived in the here to be an allusion to the excellence of whole of it: Butler's Serm. Vol. IV. p. 58. a precious stone, which consists much in And indeed so many sins of the tongue are its being natapa nas ausarlos, clear, and committed without any apprehension of without flaw, or cloud. (See his Works, their being evil, that this caution, and Vol. II. p. 581.) And surely no gem, is this remark for the explication of it, is of so precious or ornamental, as the lovely great importance, considering how little temper here described.

Reflections on our duty to the Father of lights.

145

is this, To visit the tions or forms, or in the warmth of affection SECT,

ows in their afflic

himself from the world.

m

James

fatherless and wid- during the exercise of worship; but it is this, ii. tion, and to keep to take the oversight of orphans and widows in unspotted their affliction, with a tender regard to their 27 calamitous circumstances, [and] endeavouring to oversee them in such a manner as to provide for their relief, performing to others in distress suitable offices of kindness and charity; at the same time, taking a prudent care to keep himself unspotted from those bad practices, and irregular indulgences, which so generally prevail in the world about us, where so little either of religion or morality is to be found.

IMPROVEMENT.

WITH all gratitude let us direct our eyes and our hearts to verse the unchangeable Father of all lights, and acknowledge every 17 good and every perfect gift, as descending from him; but above all, the invaluable gift of his regenerating grace, to which if we 18 are the first fruits of his creatures, we are certainly indebted, and are thereby laid under the strongest engagements to consecrate ourselves continually to his service. Let us therefore listen with a most obedient regard to every intimation of his will, and 19 set a guard upon all our passions, that they may move in sweet and harmonious subjection to it. Especially, let us be slow to wrath, and not imagine that we can be justified in the exorbitances of our angry transports, because they may possibly arise in the cause of religion. The righteousness of God is not to be promoted, 20 but on the contrary, will be disgraced and obstructed, by such outrageous, ungovernable sallies. Let every impure and malig- 21 nant affection be therefore banished from our minds, and let us pray that the word of God may be so ingrafted into our souls, as to become the effectual means of our salvation. Let us not 22 rest in a mere forgetful hearing, or indeed in an ineffectual remembrance; but having looked into the gospel, that perfect law, which by binding the soul, gives it the truest liberty, let us by 25 Divine assistance continue therein, and improve to the immediate

1 Pure and undefiled religion, consists not affliction; an idea which I have endeamerely in the warmth of affection during voured to preserve in the paraphrase. the exercise of worship.] The original word Spons, which in conformity with our translators, I have rendered religion, strictly signifies Divine worship; and intimates here, that no kind of religious services paid to the Deity, can be of any avail, if we neglect the royal law of charity, and to visit the fatherless and widows in their

To take the oversight of, &c.] So monenlas properly signifies, and may import, entering into measures for their subsistence, as well as sometimes going to them, and conversing with them in their distresses. See the note on Mat. xxv. 36, Vol. II. § 166, note d.

146

verse

They are exhorted to avoid respect of persons:

SECT. purposes of reformation, whatever knowledge we thereby gain; ii. correcting whatever we observe amiss in ourselves. Particularly, let us study a proper command over our tongues, and culti26 vate those charitable dispositions and offices in which true and 27 undefiled religion is here said to consist; that widows and orphans may give us their blessing, as their guardians and friends; and that an unspotted life, untainted with the vices of a degenerate age, may bear witness, that though in the world, we are not of it, and that we act in consistency with those sublime and holy ends to which we profess as Christians to aspire.

SECT. iii.

James

SECT. III.

He cautions them against showing an undue respect to men's external circumstances, and resting satisfied in a partial observation of the Divine precepts; especially where the royal law of charity or universal benevolence was in question. James II. 1—13.

JAMES II. 1.

JAMES II. 1. brethren,

M2 Y brethren, let me now caution you, that MX you hold not the faith of our Lord Jesus have not the Christ, [the great Lord] of glory, in a partial faith of our Lord Jesus Christ, the Lord I respect of persons, so as to give undue preference of glory, with respect to any upon account of their external circum- of persons. stances; whereas the relation in which the meanest of your fellow Christians may stand to him, who is so glorious a personage as the Son of God, should certainly recommend them 2 to your regard and esteem.

For I have 2 For if there come observed something of this kind among many, unto your assembly a which seems to require such an admonition as man with a gold ring, this; and have seen, that if a man come into

your synagogue,b when you are met for relig

The Lord of glory.]

Dr. Whitby in the setting him in a more honourable would render it, The glorious faith of our place than the other, would tend to perLord Jesus Christ; but I cannot think that by any means necessary.

Into your synagogue.] Mr. Cradock and Dr. Whitby explain this of their judicial assemblies, which the Jews held in their synagogues. Mat. x. 17; Acts xxii.

vert justice in his favour; and which Maimonides says the Jewish precepts particularly forbid. But the representing both the parties as seated, does not suit this interpretation. It is urged, that some civil distinctions might reasonably be made, and And they imagine it is probable, it must be allowed: but the apostle probathat when they were converted to Christ- bly saw it rising too high, and in times ianity, they preserved the same custom of persecution, when poor people ventur. and that the partiality here blamed, related ed their lives in behalf of Christianity, to two persons, who had causes to try, they had some peculiar title to honourable when the visible superiority given to one, regard.

19.

And not to regard too much external distinctions.

с

147

iii.

James

in goodly apparel; ious worship, with a gold ring [and] other SECT and there come in parts of a splendid dress, and at the same time also a poor man in there come in also a poor man in mean and sorvile raiment : did raiment; you are apt to show an undue re- ii. 2 gard to the former, and to put a visible slight on the latter, at his first appearance, without considering what may be the real character of And whatever may be 3

thing, and say unto

d

3 And ye have re- the one or the other. spect to him that said in excuse for this, it is often blame worthy; weareth the gay clo- for if ye have a respect, as ye naturally have, for him, Sit thou here in him who wears a splendid dress, and say to him, a good place; and Sit there in an honourable place; and say to the say to the poor, Stand thou there, or sit here poor man, Stand thou there, or sit here under my under my footstool. footstool; And distinguish not in yourselves 4 4 Are ye not then according to the different characters of these partial in yourselves, two men, but only regard their outward apand are become judg. es of evil thoughts? pearance, you even become judges, who reason ill you seem by such conduct to determine, that external circumstances are chiefly to be considered; which certainly is wrong, and if it were to be pursued, would produce very iniquitous and unjustifiable sentiments and By such a conduct as this, you 5 5 Hearken, my practices. beloved brethren, court the favour of the rich, and strongly inti Hath not God chosen mate your contempt of the poor, as poor; the poor of this world, rich in faith, hearken my beloved brethren, and consider, for it and heirs of the king- is peculiarly worthy of your most attentive redom which he hath gard; Hath not God apparently chosen many, promised to them who are among the poor of this world [to be] rich that love him ? in faith, and does it not appear that they are so? Are they not heirs of the kingdom which he has promised to them that love him; and just upon the point of being carried to a glory, that will eclipse that of the greatest monarchs on earth? And does it become you, believing this, to despise those who, for any thing you

With a gold ring : Xpvoodan?uni] Perhaps this compound word might have been rendered, Having his fingers adorned with gold rings. The learned Albert has observed, that those who valued themselves upon the richness and luxury of their dress, were accustomed to deck their fingers with a considerable number of costly and valuable rings, frequently wearing several upon one finger. Observ. Philolog. in loc.

And distinguish not in yourselves: xa 8 dienpinte e carlos.] This I take to be the exact rendering of this clause, as the verb is of the middle signification, and VOL. 6.

20

but

that it should not be read as in our English version, with an interrogation.

e

Judges who reason ill.] Our English version in this place is literal, but at the same time very obscure and ambiguous Beza's observation is a just one, that the phrase in the original is an Hebraism, and it is accordingly rendered by him, Judices male ratiocinantes. Judges who reason ill.

To be rich in faith.] The elipsis in these words of εις το είναι oι γίνεσθαι, is common; as Bos, and after him, Albert, hath observed. Accordingly I have ren. dered it, to be rich in faith.