ture A man is not justified by faith, without works. eousness; and he Friend of God. 153 iv. James apparent to himself, to angels, and to God. SECT. 23 And the scrip. And thus the scripture was fulfilled, which says, was fulfilled, (Gen. xv. 6,) referring to what passed long bewhich saith, Abrafore this, Abraham believed God, and it was im- ii. 23 bam believed God, and it was imputed puted to him for righteousness,d and in conseunto him for right- quence of this he was treated by God with such was called the peculiar endearment, that he was even called the Friend of God; as it is said, (Isa. xli. 8,) the seed of Abraham my friend. This proved the sincerity of his faith, and that he was in some degree worthy the honour of the Divine friend24 Ye see then ship. You see then by this instance of the 24 how that by works a man is justified, and great father of the faithful, if the characters of not by faith only. the children are to be estimated in the same manner as those of the father, that a man is justified by works, and not by faith only: it is by no means enough, that the great principles of religion be credited, if they have not also their 25 Likewise also, practical influence on the heart and life. In 25 was not Rabab the like manner also I might illustrate the matter by harlot justified by works, when she the further instance of Rahab, who had been had received the the harlot, though afterwards reclaimed by Dimessengers, and had vine grace: was she not justified by works, when in consequence of that faith which she professed in the God of Israel, she received, entertained, and sheltered the spies, who came to observe the state of Jericho, and at the apparent hazard of her life, concealed them from those that came to search after them: till at length knowing which way the pursuers would go, she sent them out another way, and so made 26 For as the body effectual provision for their escape. And on 26 without the spirit is such principles must all others expect justifidead, so faith with. out works is dead cation and salvation; for as the body, without the spirit, is but a dead carcass, how fair and entire soever it may appear, and will at length fall into putrefaction and dissolution; so such a faith as remains, without the substantial fruits of good works, which ought ever to attend it, is also dead: it now appears as a carcass in the sight of God, and as such will ere long perish. sent them out anoth. er way? also. The scripture was fulfilled, &c.] This such a faith as includes good works in it, very text St. Paul quotes, Rom. iv. 3, to prove that Abraham was justified by faith; which plainly shews, that the faith by which St. Paul says he was justified, was as a certain principle of them; and consequently, establishes what was said above, for reconciling these two apostles in the easiest manner. 154 Reflections on the connection between faith and works. SECT. iv. verse IMPROVEMENT. LET this great and important lesson, which the apostle here teaches so plainly, and inculcates so largely, be never forgotten. It is true indeed, (as St. Paul elsewhere fully proves,) that we 24,&c. are justified by faith in Christ, without the works of the law. The works of the Mosaic law are by no means necessary; and it is not by our obedience to any law, but by embracing and resting upon the mercy of God in Christ, for our salvation, that we ob26 tain it. Nevertheless, it is vain to pretend to such a faith, if good works are not produced by it; and we might as soon expect the guardianship and counsel, the offices and consolations of friendship, from a dead corpse, as happiness from a mere as18 sent, even to the most important doctrines. Let us therefore 21 endeavour to shew our faith by our works. Let us be ready, with Abraham, to offer up our dearest comforts to God. Let us, with Rahab, be willing even to expose our lives in the defence of 19 God's people, and his cause; otherwise our faith being of no better a kind than that of the devils, will leave us the companions of their misery and despair; even though the conviction should now be so powerful as to make us tremble; or a false persuasion of our enjoying privileges to which we are utter strangers, should give as strong an emotion to any of the softer passions. Let faith then be active and influential. Let love be without 15, 16 dissimulation. Let us not love merely in word, but in deed, and charge it upon our consciences to be ready to authenticate by the most substantial offices of humanity, the profession we at any time make of friendly wishes, or kind intentions. Otherwise, such professions will be worse than unprofitable, as, by encouraging only a false dependence and expectation, they will make the disappointment proportionably grievous and afflictive, to those whom we hypocritically, or lightly, pretended to compassionate or succour. SECT. V. James SECT. V. The apostle cautions them against being too forward in assuming the office and character of teachers; and recommends a strict government of the tongue, as a matter, though of great difficul ty, yet of the highest importance. James III. 1-12. A JAMES III. 1. JAMES III. 1. ND now, my brethren, give me leave to not many mas. caution you against another evil which I iii. 1 have seen some reason to apprehend, and to They should not be forward to assume the office of teachers; greater condemnation. 155 V. ters, knowing that press you, that ye be not many teachers, that SECT. we shall receive the none of you rashly undertake the office of teachers, which many are ready to intrude them- James selves into, without due qualifications, or a iii. 1 regular call but I would urge you to be cautious against such an assuming disposition, as knowing that we who bear that office, must expect that we shall undergo greater and stricter judgment than others in a more private station 2 For in many of life. The many infirmities, to which the 2 things we offend all. best of us are subject, may indeed teach us to If any man offend think with awe of that exact trial we are then not in word, the same is a perfect man, and to undergo; for in many things we all offend able also to bridle we are too ready to trip and stumble in our the whole body. walk. And it is peculiarly worthy our attention here, that, if any one offend not in word, [he is] a perfect man, arrived at so high a pitch and improvement in virtue, that it may be concluded, that he is able also to bridle in the whole body; as it is frequently much more difficult to govern our 3 Behold, we put tongues in a becoming manner, than to avoid bits in the horses' enormities in our actions. Behold, we put 3 mouths, that they may obey us; and bridles into the mouths of horses, that they may we turn about their obey us, according to their direction; and whole body. strong, and sometimes furious, as those creaships, which though tures are, we turn them hither and thither, so they be so great, and as to influence the motion of their whole body. are driven of fierce Behold also how the ships, though they be many 4 winds, yet are they of them so large, and sometimes agitated by viovery small helm, lent winds, are turned by a very small helm, 4 Behold also the turned about with a Not many teachers.] Our translators render it masters, as did is frequently rendered; and it is generally explained af imperious and censorious dictators, as many of the Jewish zealots were. But when he forbids many to be such, he seems to allow that some may; and consequently I think teachers ought to be explained in an innocent and indifferent sense, as in the paraphrase. And though the word xgua, in the following clause, may usually signify condemnation, yet sometimes it means judgment in the general: particularly Mat. vii. 2; Acts xxiv. 25; Rom. v. 16; (where it is evidently distinguished from nalangina,) 1 Cor. vi. 7; Heb. vi. 2; Rev. xx. 4; as on the other hand, xps, which generally signifies 21 VOL. 6. judgment alone, sometimes includes condemnation in it. Mat. xxiii. 33; Mark iii. 29; Heb. x. 27. b All offend] The word, aloμe, properly speaking, signifies, we trip; and Dr. Barrow, (see his Works, Vol. I. p. 129,) has justly observed, that as the general course of life is called, a way, and particular actions, steps; so going on in a regular course of right action, is walking uprightly; and acting amiss, tripping or stumbling. Perfect man.] It is certain a man whose words are inoffensive, may possibly have some imperfections; it shows therefore in how limited a sense the word perfect is to be taken; and the observation may be applied to many other passages. 156 V. James iti. 4 And should be careful not to offend with their tongues: SECT. whithersoever the steersman pleaseth,d and the whithersoever thre waving of his hand determines their direction. governor listeth. 5 Even so the So also the tongue, though, it is but a little tongue is a little member, yet boasteth great things, pretends, and member, and boast5 that not unjustly, to have a great deal of influ- eth great things. Behold how great a ence upon the world. Behold, and observe, matter a little fire how great a quantity of materials a little fire kindleth! 6 kindleth into a blaze. And thus the tongue [is] 6 And the tongue a fire, which often produces a great conflagra- is a fire, a world of iniquity: so is the tion: it is a little world of iniquity of itself. tongue amongst our The tongue is so set among our members, members, that it de holds such a rank and place, [that] indeed it de- fileth the whole bofiles the whole body, and inflames the whole dy, and setteth on course and circle of nature, and is itself also nature; and it is set set on fire by hell; the infernal spirit influences on fire of hell. the heart, and its wickedness overflows by the tongue, and tends indeed, by its fatal consequences, to produce a very hell upon earth. с fire the course of 7 It is observable, that every species of wild beasts, 7 For every kind and of birds, of reptiles and fishes, though some of beasts, and of of them take shelter in inaccessible deserts, and birds, and of serpents, and of things others bury themselves in the earth; though in the sea, is tamed, some mount the air, and others have their abode and hath been tam ed of mankind : deep in the watery element; yet still every sort is subdued, and has in some instances or other been subdued, by men, and many, whose natures are fiercest, are so tamed as to do the human & Whithersoever the steersman pleaseth.] ed. And perhaps it may intimate, how As the word is, suduvorl☞, which signi- the mischief done by the tongue often fies any person that sits at the helm, and comes round about. A consideration, not necessarily the pilot, who is called by which, were it not intimated by the exway of eminence, o xu6igrains, I thought it pression, is well worthy the attention of best to render it steersman; though I con- every wise man. Elsner, Albert, and fess the remark and distinction to be a Bos, by this phrase understand successive matter of small importance. I know not generations of men; as if the apostle had how well to express in English the force said, The tongue inflamed our forefathers, of ogun To Suduvor, which admirably it hath the same bad influence on us, and represents the impetuosity with which, in is likely to have on our posterity. a storm, a man at the helm on a critical occasion turns his hand. See Dr. Owen on the Spirit, p 57. A world of iniquity: o neoμos The adnus.] Elsner, (Observ Sacr. in loc.) gives a very singular translation of this clause, The tongue is the adorning of unrighteousness; referring to those specious colourings by which wicked men endeavour to excuse or conceal their criminal conduct. Circle of nature] So I thought reoxov might be rendered, which most exactly signifies a wheel from the revolutions form 8 Is subdued.] So I choose to render, Sauažila, rather than tamed, that it may include the conquering great and mighty fishes of the sea, such as sharks and whales; of which it seems less proper to say they are tamed, as that generally imports a kind of harmless familiarity to which some savage beasts are indeed brought, but of which large fishes are in their nature incapable; and it may be questioned whether some other animals are not so likewise; and such it was most to the apostle's purpose to mention. God. V. James Blessing and cursing should not proceed from one mouth. 1578 But the tongue species no harm. But the tongue no man can sECT. can no man tame; entirely subdue, neither the tongues of others, it is an unruly evil, nor his own, so that it shall not in some infull of deadly poison. stances be hurtful; for [it is] an insuperable .8 evil, and like a serpent, or an adder, full of mortal venom, by which sometimes death, and even 9 There with bless damnation itself is occasioned. By it we 9 we God, even the sometimes bless God, even the Father; and it is Father; and there. our glory, when we make use of it in that with curse we men, which are made af. sacred and honourable employment; and yet ter the similitude of sometimes this noble instrument is degraded to the vilest purposes, and by it we curse and revile men, our brethren, who are made after the likeness of God, and honoured with his im10 Out of the same age. Out of the same mouth proceedeth the bless- 10 mouth proceedething and the curse, and the same tongue is the blessing and cursing. My brethren, instrument of expressing both: and too frethese things ought quently when the act of devotion is over, the act of slander, or outrage and insult commenAlas! my brethren, these things ought not so to be; it is a shame to human nature, and it is surely a much fouler reproach to a 11 Doth a fountain Christian profession. Does a fountain from 11 send forth at the the same opening send forth alternately, and at different times, sweet [water] and bitter? It is not known in the natural, and it ought not to 12 Can the fig tree, be known in the moral world. Can a fig tree, 12 my brethren, bear my brethren, produce olives, or a vine, figs? olive berries? or a No, but every tree has its own proper producfountain both yield tions. So no fountain produces brackish water, salt water and fresh, and sweet. In like manner there ought to not so to be. same place sweet water and bitter? vine, figs so can no be a great deal of care, that we maintain a con- IMPROVEMENT. LET this pathetic discourse of the apostle concerning the difficulty and importance of governing our tongues aright, engage us to the strictest care on this great article of practical religion, of |
