Are ye not 2xirtial in yourselves? — This clause is severally ren- dered, because of the different significations of the word BiaKpidrJTe. Some turn it without an interrogation, thus, ' Ye were not judged in yourselves, but,' &c. ; as if the sense were — Though they were not judged themselves, yet they judged others by these inevident signs. But it is better with an interrogation ; and yet then there are different readings. Some thus, ' Are ye not condemned in yourselves ? ' that is, do not your own consciences fall upon you ? Certainly the apostle applioth the fact to their consciences by this vehement and rousing question ; but I think BiaKpiSyre nuist not be here rendered condemned. Others thus, ' Have ye not doubted or questioned the matter in yourselves ? ' for that is another sense of the word in the text. But here it seemeth most harsh and incongruous. Another sense of the word is, to make a difference ; so it is often taken : SiaKpivo/jievoi, ' making a ditierence,' Jude 22 ; ovBev hceKpive, 'He put no difference,' Acts xv. li ; and so it may be fitly rendered here, ' Have ye not made a difference ? ' that is, an unjust dilference, out of carnal affection, rather than any true judgment. And therefore, for more pers])icuity, we explain, rather than interpret, when we render. Are ye not partial ? It is an appeal to their consciences in making such a difference : Are ye not countcri)oi8ed with perverse respects ? Many times we may know the quality of an action by the verdict of conscience. Is not this ])artiality ? Doth not conscience tell you it is making a difference whicii God never made ? Sins directly dispro- portionable to our profession ai-e against conscience, and in such j)ractices the heart is divided. There are some disallowing thoughts Avhich men strive to smother.
A7ul become judrjcs of evU thovyhts. — From the running of the
JaS. II. 2-4.] UPON THE EPISTLE OF JAMES. 189
words in our translation, I should have guessed the sense to be tliis, That by these outward appearances of meanness and greatness in the world, they judged of men's hearts ; which is here expressed by what is most transient and inward in tlie heart, the thoughts. But this KpLTol SidkoyiafjLcJv •jrovrjpMv, is to be taken in quite another sense.i^ The meaning is, you altogether judge perversely, according to the rule of your own corrupt thoughts and intentions. Their esteem and their ends were not right, but perverted by carnal affections. They esteemed outward pomp above spiritual graces, which was contrary to reason and religion ; and they proposed to themselves other ends than men should do in acts of choice and judicature. They had men's persons in admiration, because of advantage ; and did not weigh so much the merits of the cause, as the condition of the persons contending.
From these verses, besides the things touched in the explication, you may observe : —
Ohs. 1. That men are marvellous apt to honour worldly greatness. To a carnal eye nothing else is glorious. A corrupt judgment tainteth the practice. A child of God may be guilty of much worldliness, but he hath not a worldly judgment. David's heart went astray ; but his judgment being right, that brought him about again, Ps. Ixxiii. : com- pare the whole psalm with the last verse, ' It is good for me to draw nigh to God.' Moses' uprightness and love to the people of God was from his esteem : Heb. xi. 26, * Esteeming the reproach of Christ,' &c. When men have a right esteem, that will make them prize religion, though shrouded under poor sorry weeds ; but when their judgments and conceits are prepossessed and occupied with carnal principles, nothing seemeth lovely but greatness, and exalted wicked- ness hath more of their respect than oppressed grace. But you will say — May we not show honour and respect to men great in the world if they are wicked ?
I answer — There is a respect due to the rich, though wicked ; but if it be accompanied with a contempt of the mean servants of God, it is such a partiality as doth not become grace. More particularly, that you may not mistake in your respects to wicked men, take a direction or two : — (1.) Great men in the world must have respect due to their places, but the godly must have your converse and familiarity : ' My delight is in the excellent of the earth,' Ps. xvi. 3. A Christian can- not delight in the converse of a wicked man so as he can in the children of God ; besides that the object in the eye of grace hath more loveli- ness; there is the advantage of sweet counsels and spiritual commun- ion : ' Comforted by the mutual faith of you and me,' Rom. i. 12. (2.) You must be sure not to be ashamed of the meanest Christians, to vouchsafe all due respects to them. Onesimus was a mean servant, yet, when converted, Paul counted him ' above a servant, as a brother,' Philem. 16. So the messengers of the churches are called ' the glory of Christ,' 2 Cor. viii. 23, such as Christ will boast of. Christ is ashamed of none but those that are ashamed of him : it is glory enough in the eye of Christ and grace that they are holy. (3.) You must own them for brethren in their greatest abasures and afflictions, a.s Moses did the people of God, Heb. xi. 25. (4.) Be sure to drive on