James 5:9

He concludes the epistle with inculcating moderation and fortitude, cautioning them against profane and vain swearing, and recommending prayer, a ready acknowledgment of our faults, and a solicitous concern for the common salvation. James V. 9, to the end.

JAMES V. 9.

SEC. viii. AND now, to draw to a conclusion, be not inwardly incensed against each other, brethren, so as to grudge or envy one another any superior advantages in life, or to harbour even that malignity of disposition which should

JAMES V. 9. CRUDGE not one against an.

itate the ong su ering o t e prop ets.

oan in secret,ᵃ while it wants opportunities ᵇ f mischief; that you yourselves be not con- emned, for behold the Judge is standing before j he door; he is now present, and sees all the rregularities of your tempers, as well as ac- ions: in consequence of which, he will quick- y bring these inward disorders of mind into udgment, as well as the enormities of the ife. And that you may be fortified against such trying circumstances, my brethren, take 1 or an example of enduring adversity, and of long suffering under the greatest provo- cations, the holy prophets of old, who spake to our fathers in the name of the Lord, and gave such convincing evidences of their Divine in- spiration. [Heb. xi. 36, 37.] Behold, in this respect we esteem them happy,ᵇ who endure steadily and patiently the trials which God ap- points for them. In this view, ye have heard of the celebrated patience of Job, with how much honour it is proclaimed from generation to generation; and ye have also seen the end of the Lord,ᶜ how much to his honour, and how much to his comfort, his various and heavy afflictions concluded; that the Lord is full of compassion, and of tender mercy; and it is with the bowels of an affectionate Father, that he corrects his beloved children, not for his own gratification, but from a view to their ad- vantage.

Among other effects of that impatience, a- gainst which I am cautioning you, may be reck- oned the irreverent use of the name of God, and profane oaths and execrations, into which in the transport of their criminal passions, some unhappy wretches are ready to fall; but be you above all things, my brethren, careful, that ye swear not, upon such occasions, or on any

ᵃ Groan in secret.] Thus I have para- phrased the words, because it is well known, that the original suraẓilī, (as Beza observes,) has this signification. Justin Martyr represents the Jewish conver’s, as the worst sort of Christians, who were apt to be impatient of the Gentile yoke, and to retain their attachment to the views of a temporal kingdom.

ᵇ We esteem them happy, &c.] The apostle speaks of this, not only as his own

judgment, but that of all Christians who judged right, and understood the nature of things. And it is indeed a judgment in which all Christians should be agreed.

ᶜ Seen the end of the Lord.] It is ob- servable, that in Job xlii. 7, &c. God decides the cause in his favour, and calls him his servant Job four times in the compass of a few verses.

The sick to be healed with anointing, and the pray other, lightly and profanely, neither by heaven, the throne of God, nor by earth, his footstool, nor by any other oath; but remember the command of our blessed Lord, (Mat. v. 37,) and let your yea be yea, and [your] nay nay; content yourselves with a simple affirmation or negation, and take care to maintain such constant integrity in all your words, that nothing more may be needful to gain them credit; that ye may not fall under condemnation for profaning the name of God, and lessening the regard due to an oath, when used on the most solemn and necessary occasions. Accustom yourselves to the frequent exercises of devotion, as what will have the surest tendency to promote the comfort and happiness of your lives in every circumstance. Is any among you afflicted? let him pray, and cast the burden of his cares and sorrows upon the compassionate God, always ready to sustain his people. Is any cheerful, in easy and agreeable circumstances? let him rejoice in God, and sing psalms of praise to him in a thankful acknowledgment of his mercies. Is any one among you sick? let him under his confinement call for the elders of the church; and let them pray over him for his recovery, anointing him with oil in the name of the Lord Jesus Christ, if they feel themselves so instigated to do it by the secret workings of the Spirit of grace upon their minds, as may encourage them to hope for an extraordinary cure: And the prayer of faith, in such a circumstance as this, [we are not] This the Jews were opt to do upon trifling occasions. The prayer of faith] I can by no think, that this is advised merely fully. By the prayer of faith, I undersuch a faith as is founded on some than ordinary impression, by which estimated an intention of working a life; and I look upon it as a very contable proof, that, as the power of young miracles was not absolutely conto the apostles, so it might in some places continue something longer in the faith than their days. Lord Barringpled thinks, that the expression, if faith committed sin, &c. refers to the commission of such a the apostle to deliver order to corporeal; hardly think an elder then have been ment not imagine, that wh so few, and two of so seldom together “Send for the elders of mean, Send for some vastly different this unction, practised by cure, but only when think every reason judge.

prayer o a righteous man availeth much.

shall save and recover the sick ; and the Lord shall, in answer to prayer, raise him up ; and if he hath committed sins, which have brought this sickness upon him by way of extraordinary punishment they shall be forgiven him ; and the Lord shall have mercy upon him, and recover him according to the words of his servant.

When you are conscious of having been really to blame, do not perversely vindicate a conduct which your own hearts condemn, but be frank in acknowledging it. Confess [your] faults one to another ; for we are all too ready to stumble in the way of our duty ; and pray for one another, especially when your brethren are under God’s afflicting hand, or have been under any visible declension in religion, that you may be healed, and recovered. The earnest prayer of a righteous man, the effect of good affections wrought in his heart by the energy of the Holy Spirit, is of great efficacy. Many instances of this you know are recorded in scripture ; and among others, that of Elijah, who was a man subject to the like infirmities, with us, (compare Acts xiv. 15,) and had himself no greater command over the clouds and the rain than any of us ; yet he prayed with a prayer, that is, with great faith and fervency, that it might not rain ; which was not the effect of any resentment he had against his country for the ill usage he met with, but in obedience to a secret intimation, that it was the will of God to glorify himself by sending upon them such a punishment for their idolatry ; and the event, though so improbable, was correspondent to his prayer ; for it rained not upon the land for three years and six months, computing the time from the beginning of the

Confess [your] faults, &c.] The general candid sense which I have given to the words, and which is a very important one, seems to me utterly to supersede all pretences to claim from them any priestly power, or to the requiring confession in the manner which the church of Rome does. For the confession here mentioned is plainly spoken of as mutual.

Wrought, by the energy of the Spirit.] The word εὐφῆμασιν, as Bishop Hopkins,

(in his Works, p. 749,) observes, seems to imply this sense. I have not confine it to the prayer of miraculous faith.

Three years and six months.] Elijah is said, 1 Kings xviii. 1, &c to have showed himself to Ahab in the third year ; that is, from his going to live at Zarephath, 1 Kings xvii. 8, 9, 14, but from the beginning to the end of the famine was three years and six months, according to the account given by St. James, as also in Luke iv. 25.

VOL. 6.

e who converts a sinner, shall save a soul ro

famine to the end of it. And he prayed again, at the end of that time, that God would be pleased to remove the heavy affliction which the drought occasioned; and the small cloud which appeared at first, soon spread itself over the whole horizon, so that the heaven gave rain in abundance, and the land put forth the green blade again, and yielded its fruit in great quantity, to repay the barrenness of former years.

And now, brethren, let me conclude with one exhortation of the greatest importance both to yourselves and others; which is that you labour to the utmost to promote the spiritual good of your fellow creatures; for if any one of you wander from the truth, and one turn him back to it, and lead him to tread its forsaken paths, he performs the most important charity that can be imagined: For let him know, that he who thus turneth back a sinner from the error and fatal wanderings of his way, shall produce a much happier effect than any miraculous cure of the body; for he shall save a precious soul from everlasting death, ruin, and condemnation, and to veil, or cover, a multitude of sins; not only procuring the pardon of those committed by the convert, but also engaging God to look with greater indulgence on his own character, and to be less ready severely to mark all he shall have done amiss.

IMPROVEMENT.

MAY it ever be remembered by all, and especially by the ministers of the gospel, of how great importance it is to be instrumental in saving a soul from death, an immortal soul from everlasting death; that so they may be animated to the most zealous and laborious efforts for that blessed purpose; and think themselves richly rewarded, though it were for the otherwise unsuccessful labours of a whole life, by succeeding even in a single instance. In this view, may there be a care to bring them to

¹ Save a soul from death, &c.] This way of expression intimates in the strongest manner, the infinite importance of such an event; as to save a soul from death is yet more than hiding the sins of the convert. As to the latter clause, Bishop Atterbury, and Dr. Scott, ur the interpretation given in the last words of the paraphrase. See Atterbury’s Serm. Vol I. p. 46—48; Scott’s Christian Life, Vol I. p. 368. An I have not seen reason on the most attentive inquiry, to disallow the force of their arguments. Compare 1 Pet. iv. 8, and the note there.

Reflections on the concluding section of St. James.

the truth, that so they may be converted from their wandering ways, that their understanding being convinced of the truth and importance of the gospel, their conduct may be practically influenced by it; and that upon such steady principles, as may effectually prevent their return to their wanderings again. Thus may a multitude of sins be hidden, and the glory of God, and the salvation of men, be effectually promoted.

Whatever trials we may meet with in these charitable efforts, or in any other path of duty, may we take the prophets of old, and the apostles of our Lord, for examples of suffering adversity and patience; especially remembering their Lord, and ours; remembering how abundantly the patience of good men has been rewarded, the end of the Lord with respect to holy Job, and many others, who have trod in his steps in succeeding ages; and remembering especially, that the Judge stands at the door, that in a very little time he will appear, not only to put an end to the trial of his servants, but to crown their virtues and graces. In the mean time the bowels of his compassion are abundant, and he will not be wanting in communicating all necessary consolations and supports. May we be so happy, as to be acquainted with those of devotion, that in our affliction we may pray, and in our cheerfulness, sing psalms; that we may know by blessed experience the efficacy of such a temper to soften the sorrows of life, and to sweeten its enjoyments. And as we desire to be visited of God in our afflictions, may we with Christian sympathy be ready to visit and relieve others in their sickness, or other kinds of distress. It is indeed the special office of the elders of the church, who should be sent for upon such occasions with readiness, and who, if they be worthy of their office, will attend with pleasure. But it is not their office alone. Let us all be ready to pray for each other, in faith and charity; and where offences have been committed, let there be a frank and candid acknowledgment of them on the one side, and as hearty a forgiveness on the other. In a word, let the efficacy of the fervent prayer of the righteous be often reflected on, to excite fervour, and to engage to righteousness, and to lead us to honour those who maintain such a character, and who offer such petitions and supplications; that God may in answer to their requests, shower down his blessings upon us, that our land may yield its increase, that righteousness may spring up out of the earth, and that in every sense, God, as our own God, may bless us. (Psal. lxvii. 9; lxxxv. 11.)

The END of the FAMILY EXPOSITOR on the CATHOLIC EPISTLE of ST. JAMES.

THE

MILY EXPOSITOR;

OR,

A PARAPHRASE

ON THE

THOLIC EPISTLE OF THE APOSTL

PETER;

WITH

NOTES, AND A PRACTICAL IMPROVEMENT OF EACH SECTION.

A

GENERAL INTRODUCTION

TO THE

PARAPHRASE AND NOTES

ON

THE FIRST CATHOLIC EPISTLE

OF

ST. PETER.

THE Apostle Peter makes a very eminent and illustrious figure on the theatre of the evangelical history, and was, on several occasions, favoured by our Lord with peculiar and distinguishing marks of honour. One instance, which I shall alone recite, among the many which might be recited, if it was needful, and which happened very soon after our Lord’s ascension, is, that he was deemed worthy, under the impulse and inspiration of the Holy Ghost, to open the gospel dispensation, and first to preach salvation through a crucified Redeemer to the Jews, (Acts ii.) and Gentiles, (Acts x.) And I the rather suggest this instance, because it affords some colour to my own opinion, that this epistle was written both to the Jewish and Gentile converts, who were dispersed in various regions of the world.

The sentiments of learned men upon this question, To whom was this epistle written? are very various. The principal and most remarkable are these; that it was to the converted Jews of the dispersion; or to the converted Gentiles; or lastly, (which is the opinion of Lord Barrington, embraced and defended by Dr. Benson,) to the converted proselytes of

A general introduction

the gate. It is not necessary in this place,* to enter into a particular confutation of the last mentioned hypothesis; especially as I apprehend what is suggested in my notes on several passages of the Acts, may convince an attentive reader, that there is no sufficient ground to suppose there were ever any such persons as proselytes of the gate. And as to the two former opinions, when the several arguments by which they are supported, are duly considered and examined, we shall perhaps be inclined to imagine that the apostle rather designed his epistle for the Jewish and Gentile converts both, than for either of them distinctly and separately. Without discussing the reasons for the opinion I have adopted, I shall leave the reader to form his own judgment, after he hath perused my paraphrase and notes on those passages of this epistle on which it is founded.

It is not very easy to assign the date of this epistle with exactness. The most commonly received opinion is, that it was written in the year 61, the seventh of the emperor Nero; and this seems to be a medium, between the sentiments of those who place it some years higher, and those who place it lower, which bids fairest for the truth.

It is evidently the design of this epistle, “To induce the Christian converts, in various parts of the world, to maintain a conversation, not merely inoffensive to all men, but in all respects worthy of the gospel; and to support them under the severe persecutions, and fiery trials they already endured, or were likely to endure, by the noblest considerations which their religion could suggest.”

The first branch of this design the apostle seems to keep particularly in view from chap. i—iii. 7. And in pursuance of it, after having congratulated his brethren, who were dispersed abroad through various countries, on their happi-

• The learned author intended, had Providence prolonged his valuable life, to have published a distinct dissertation on this subject. But this, and many other designs he had projected, for the benefit of the church and the world, were prevented by his justly lamented death.

to the first epistle of Peter.

ness in being called to the glorious privileges and hopes of the gospel, which was introduced into the world in so sublime a manner by the prophets and apostles, (chap. 1—12,) he exhorts them to watchfulness, to sobriety, to love, and to universal obedience, by an affecting representation of their relation to God, their redemption by Christ’s invaluable blood, and the excellence and perpetuity of the Christian dispensation, and of its glorious fruits and consequences, compared with the vanity of all worldly enjoyments, (ver. 13, to the end.) Urging them, by the like considerations, to receive the word of God with meekness, to continue in the exercise of faith in Christ as the great foundation of their eternal hopes, and to maintain such a behaviour as would adorn his gospel among the unconverted Gentiles. (Chap. ii. 1—12.) For the same end, he exhorts them to the exercise of a due care as to relative duties; and particularly, a subjection to civil governors, and to masters, even when their dispositions and injunctions might be harsh and severe; enforcing all by the consideration of that patience with which our Lord Jesus Christ endured his most grievous sufferings, (ver. 13, to the end.) He likewise exhorts Christian wives to submit themselves to their husbands, and to study the ornaments of their minds rather than of their persons; and husbands to treat their wives in a becoming and honourable manner, from a tender sense of those infirmities to which the sex is peculiarly liable, (chap. iii. 1—7.)

In the ensuing part of the epistle, the apostle’s arguments and exhortations more immediately and directly refer to those dreadful sufferings and persecutions to which the Christian converts were exposed, or which they actually endured, from the malevolence and rage of their implacable enemies. And here, well knowing that such treatment, unmerited and unprovoked, is apt to embitter and narrow men’s spirits, and inflame their resentments; in which case the religion of the meek and lowly Jesus would be greatly dishonoured, and its

VOL. 6.

A general introduction

spread and influence in the world retarded by the indiscreet behaviour of its friends and advocates; therefore St. Peter urges many arguments on the Christian converts, in order to engage them to an inoffensive, benevolent, and useful life, and conversation; and to a steady, courageous adherence to their religion amidst all opposition, (ver. 8—17.) And then animating them to endure their sufferings with patience and resignation, from the endearing consideration of what their Divine Saviour had suffered for them, he expatiates on his atonement, resurrection, and exaltation; on the obligation of their baptismal covenant, and on the awful solemnity of the last judgment, as powerful arguments to a life of mortification and holiness, whatever discouragement and opposition they might be called to encounter, (ver. 18.—iv. 6.) And as eminent vigilance, fidelity, and courage, would be requisite for rightly improving their talents, and for discharging the duties of their respective stations in the church, at all times, but especially in times of imminent danger and persecution, he distinctly inculcates these several virtues; and by way of inference from the trials to which good men were exposed, he observes, that a tremendous, inevitable destruction will overwhelm the impenitent and unbelieving, (ver. 7—19.) And at the close, he addresses some particular cautions both to ministers and private Christians; urging on the former, humility, diligence, and watchfulness and exhorting the latter to a steadfast and faithful discharge of their several duties, animated by this sublime consideration, that the God of all grace had called them to his eternal glory, and would, after they had suffered awhile, make them perfect, according to the apostle’s earnest prayer for them; chap. v. throughout.

From this imperfect delineation of this admirable epistle, the production of another eminent apostle, it is no unnatural or improper remark, that all the principles of our holy religion, as here represented, are perfectly consistent with the analogy of faith, and with the whole tenor of the New Testament; that they are directly levelled against all manner of corrupt

to the first epistle of Peter.

affections and immoral practices, as well as urged in the light of motives to all those virtues and graces, in which our conformity to God, and the true glory of our nature consists. And (which, if it were the only circumstance that could be pleaded, would exalt our religion to an infinite superiority to the institutions of the most renowned heathen philosophers and law givers, and in connection with its amazing progress, is a demonstration of its Divine original) Christians are here instructed to encounter outrageous violence and persecution only with the hallowed weapons of patience, meekness, and charity, and to silence the cavils, and blast the machinations of their own and their master’s bitterest enemies, with the lustre of a pure and holy life, and the fervour of a generous and invincible benevolence. How amiable, how elevated, how divine, how worthy of all acceptation is the religion of Jesus! In delineating, as we have seen, the grand and essential branches of which even Peter and Paul, notwithstanding all their contention about things of inferior moment, or of a personal and private nature, are perfectly consistent and harmonious.

A

PARAPHRASE

ON THE

FIRST CATHOLIC EPIS