An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

CHAP. I.

AFter the inscription of the Epistle, vers. 1. In this Chapter there are three common places or admoni∣tions: The first Admonition is touching the right ••ear∣ing afflictions, or outward temptations, to vers. 13. The second touching the right judgement of inward tempta∣tions, to vers. 21. The third touching the solid exercise of Religion, to the end.

Vers. 1. James a servant of God, and of the Lord Ie∣sus Christ, to the twelve Tribes which are scattered abroad, greeting.

The Writer is described in the inscription of the E∣pistle, Iames a servant of God, and of the Lord Iesus Christ, viz. in the office of Apostleship, whereby hee might with authority teach all the Tribes of Israel, and admonish them concerning their duties: hee calls himself the servant of God, to shew that hee serves God the Father, by serving his Son Jesus Christ, and writes these things by the special authority of God and Christ. Those to whom the Epistle is written are Israelites, especially beleevers, cast out of the holy land, and dispersed through the Re∣gions; But (as to the hope of Heaven represented by the holy Land) gathered to Jesus our Saviour. Hee serious∣ly commands (and as it is allowed to Christians) bids them to rejoyce, or greets them with a borrowed form of salutation, from the common use of the Heathens, but turned into a Christian sense.

Vers. 2. My Brethren, count it all joy, when yee fall into divers temptations,

Admon. 1. That they take not ill or impatiently out∣ward afflictions and persecutions for the Gospel, but cor∣rect this carnal judgement touching those external ex∣ercises whereby God tryed or proved their Faith and Sin∣cerity. For this end the Proposition is stated contrary to the judgement of the flesh, viz. It is to bee accounted matter of all joy, or the chiefest joy, when yee fall, by the providence of God, into divers persecutions or afflictions, whereby yee may be proved, whether yee will even in adversity, stick close to God: Hee confirms this Thesis with seven Arguments.

Vers. 3. Knowing this, that the tryal of your Faith worketh patience,

Arg. 1. Those temptations are the tryal of your Faith, the polishing of it, and bringing it into open view: Therefore yee ought to esteem it matter of great joy when yee fall into divers ttmptations.

Worketh] Argum. 2. Because this exercise will bring forth patience in you, which is of greater price than that your affliction may be compared with it: Therefore, &c.

Vers. 4. But let patience have her perfect work; that yee may be perfect and en••ire, wanting nothing.

Argum. 3. Joyned with an exhortation, There is need of divers afflictions, and that they stay upon you (viz. so long as God shall see fit) that the work of pa∣tience may be perfected, and that yee that have other en∣dowments, may also have the gift of patience, and so the image of Christ may be compleated in you, that nothing may be wanting to you, for perfection of the parts of ho∣liness: Therefore yee ought to count it all joy when yee fall into afflictions.

Vers. 5. If any of you lack wisdome, let him ask it of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.

Argum. 4. Propounded by way of answer to an ob∣jection; Wisdome is at hand, which may effectually ad∣minister, to all that are afflicted (that ask this gift of God) reasons both of joy and patience in these tryals: Therefore wee ought to rejoyce in afflictions.

Who gives] Hee confirms this Argument from the a∣bundant Grace of God, who gives to all that ask free∣ly, abundantly, and without upbraiding their unworthi∣ness, or ingratitude in praying, and gives to the penitent person, whatsoever spiritual gift is asked, as much as is sufficient to salvation.

Vers. 6. But let him ask in Faith, nothing wavering: for hee that wavereth, is like a wave of the Sea, dri∣ven with the wind, and tossed.

Hee explains the same Argument from the praying par∣ty, requiring that he ask in Faith or confidence ground∣ed in the promise of God concerning giving the gift, not doubting, whether God will grant that necessary gift promised to him. Of which confidence required, and wavering prohibited, hee gives three Reasons.

For hee] Reas. 1. Because hee that wavereth, being tossed hither and thither in his prayers, doubtful whe∣ther hee shall finde God true and merciful, is like to waves of the Sea, which are by the wind driven hither and thither, and vanish without profit.

Vers. 7. For let not that man think that hee shall re∣ceive anything of the Lord.

Reas. 2. Because that wavering, which ends not in the conclusion of Faith, makes prayers of none effect, which God doth not grant.

Vers. 8. A double-minded man is unstable in all his waies.

Reas. 3. Because such an unfaithful doubter or un∣certain what to determine, is unstable, and unconstant in his counsels and actions, and no less ready to depart from God, than to remain with him, holding nothing firmly in the present business of Religion, which is be∣fore him.

Vers. 9. Let the Brother of low degree rejoyce in that hee is exalted:

Hee returns to his purpose, and adds the fifth Argu∣ment, to prove, that in the exercise of the cross, there may be matter of joy: Hee that through afflictions, or the cross, is humbled by the Lord, can glory in his tryals, as in the mark of his adoption and exaltation, to the digni∣ty of being an adopted Son of God, and to the privi∣ledges of the Saints, which preferment doth far surp••ss the Riches of the Rich, and the Thrones of Kings: Therefore yee ought to glory in the tryals which the Cross makes.

Vers. 10. But the Rich, in that hee is made low: be∣cause as the flower of the grass hee shall pass a∣way.

11. For the Sun is no sooner risen with a burning heat, but it withereth the grass: and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his waies.

Argum. 6. Hee that is rich, and yet untouched by persecutours and afflictions, hath no matter of joy in his prosperity, but in the abasement of his mind, or in his preparation to bear the cross, or afflictions, with others that are afflicted.

Because] The reason is given, Because hee that is not so wise, but trusteth in his riches, is vain, and shall come to nothing (as the flower of the grass shall wither and perish) with all his counsels.

Vers. 12. Blessed is the man that endureth temptation: for when hee is tryed, hee shall receive the Crown of life which the Lord hath promised to them that love him.

Argum. 7. Hee that patiently bears afflictions, and is found approved in the Faith, is already blessed, and shall at length obtain the promised Crown of eternal life, whereunto hee is now prepared by the exercise of the cross: Therefore this exercise by the cross is to be e∣steemed matter of joy.

Vers. 13. Let no man say when hee is tempted, I am tempted of God: for God cannot be tempted with e∣vil, neither tempteth hee any man.

Admon. 2. Touching a right judgement of inward temptations, lest any one violate the sanctity of God, e∣ven in their thoughts, as if God solicited any one to sin, which is a familiar thing with the Sons of Adam, to cast the blame upon God, as the Author.

There are eight Arguments of the Admonition or De∣hortation, all which prove that temptations to evil are not to be ascribed to God.

For God] Argum. 1. God cannot be solicited or moved to sin: Therefore neither can hee solicit any o∣ther to sin, and consequently temptation to sin is not to be ascribed to God.

Vers. 14. But every man is tempted, when hee is drawn away of his own last, and enticed.

Argum. 2. Every mans proper lust is the true cause of temptation: Therefore it is not to be ascribed to God. Hee proves the Antecedent, by unfolding the method of temptation to sin in its five degrees. For, first, Man is drawn by his depraved lust from the true good, that hee may not rest quiet in it: Furthermore, hee is enticed by a false appearance of good, to follow that which is evil.

Vers. 15. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death.

Thirdly, Hee conceives in his will and heart the pur∣pose of sinning actually. Fourthly, Hee actually sins. And fifthly, Sin committed, by its desert bringeth forth as it were, and procureth death. And so original wick∣edness bringeth forth actual sin, and by degrees carries it on to further encrease.

Vers. 16. Do not erre, my beloved Brethren.

Argum. 3. Yee will mistake, and hold a false and blasphemous opinion, if yee ascribe the cause of your impulse to sin unto God.

Vers. 17. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither sha∣dow of turning.

Argum. 4. God is the fountain and author of all good, (which is in us, or that which is given to us, either in the state of nature or grace) and of good onely; Be∣cause from him descends all good, and every gift which any waies conduces to our perfection: Therefore we must not say that God is the cause of evil or sin in us.

Of lights] Argum. 5. God is the Father of lights, knowledge, and understanding, holiness, and happiness: Therefore hee is not the Father of darkness or sin.

With] God is immutable in his nature, without all variableness, either to worse or better: From all eternity alwaies, so like himself in all things, that there is no foundation of changeableness of himself from himself, nor the least shadow of motion or turning in him: There∣fore it is impossible that God should be the author of sin.

Vers. 18. Of his own will begat hee us with the Word of Truth, that wee should be a kinde of first-fruits of his creatures.

Argum. 7. God moved by his will alone, hath regene∣rated and converted us by the Word of the Gospel, from the state of sin, to the image of his holiness: Therefore; &c.

That wee should be] Argum. 8. The end of our rege∣neration is intended by God, that wee be holy, and whol∣ly consecrated, (as the first-fruits under the Law) to his glory: Therefore wee ought not to admit any blas∣phemous thoughts concerning him, as if wee were moved by him to evil or sin.

Vers. 16. Wherefore, my beloved Brethren, let every man be swift t•• ••ear, slow to speak, ••low to wrath.

The third Admonition is taken from the mentioning their regeneration by the Word of Truth, That they seriously determine how they may really shew themselves religious, and truly regenerate. And this Admonition is threefold; In the first hee teaches the manner of hear∣ing and receiving the Word of God, whereby they might be prepared to practice, to vers. 22. Secondly. Hee com∣mands in general, that they bring the Word into practice, to vers. 29. Thirdly, Hee commands in particular that they make manifest the virtue of their religion in the holiness of speech, and in works of charity.

In the first branch of the Admonition, touching the hearing of the Word, hee requires five things. (1.) That they be ••eachable, and desirous to learn. (2) That they do not rashly precipitate their judgement, or suddenly judge, especially of matters of Faith. (3.) That they do not angerly receive them, who at the first sight seem to disagree from them.

Vers. 20. For the wrath of m••n worketh not the righ∣teousness of God.

Hee gives the reason of this part, Because the work of God, or that Righteousness which hee requires, is not promoted by our passions, or perturbations, or by our carnal zeal and fervency.

Vers. 21. Wherefore lay apart all filth••ness, and super∣fluity

of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

(4.) He requires, that in hearing the word, they cast away the sordid pleasures of the flesh, and that natural pravity wherewith we all abound, endeavouring repen∣tance and mortification, lest the sowing or plantation of the Divine word in them be hindred. (5.) That in meek∣ness they receive the word; i. e. that they admit the en∣grafted word with an humble and religious minde into their hearts, which is engrafted, and by faith taketh root in the heart, and becomes one with it: The reason is, be∣cause the word of God so received, is able to save their souls.

Vers. 22. But be ye doers of the word, and not hearers onely, deceiving your own souls.

In the second branch of the admonition he requires in general, that they be not onely hearers of the word, but also doers; i. e. that they practise that which the word of God commands: The reasons of which are three.

Reas. 1. Because otherwise they would deceive them∣selves, thinking it enough to prove the truth of their faith, that they are hearers of the word of God, although they endeavour not to obey it.

Vers. 23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass.

24. For he beholdeth himself & goeth his way, and streight∣way forgetteth what manner of man he was.

Reas. 2. Confirming the former: Because it doth no more profit to hear Gods word, without endeavours to practise, than if any one should idlely behold his natural face in a glass, without any use or benefit.

Vers. 25. But whose looketh into the perfect law of li∣berty, and continueth therein, he being not a forget∣ful hearer, but a doer of the work, this man shall be blessed in his deed.

Reas. 3. Because on the contrary, he that doth these four: (1.) He that diligently looks into the word of God, studiously inquiring into all the will of God, which is called the Law, or the Doctrine of Liberty: Because it reaches the true means of freedom from sin and wrath, and of serving God ingenuously, as it becomes Gods freemen, who are bound by love and thankfulness to please God. (2.) He that perseveres continuing in the study of the Doctrine of Holiness. (3.) He that bewareth lest he forget the things which he hath learned. (4.) He that endeavoureth to practise that which Gods word commands: Truly he shall be blessed in his work, because although it is impossible he should deserve happiness by his works, yet it shall be declared by his works before all, that he is blessed, and in the exercise of good works, as walking in the way to heaven, he shall certainly obtain the blessednesse promised to the Saints, and so shall be blessed in his work.

Vers. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vain.

In the third member of the admonition he requires two things: (1.) That they which would be Religious, and truly so accounted, let them bridle their tongues and attend, that what they speak may be agreeable to the commands of God, and approved by him. He gives two reasons of this condition: (1.) He that doth otherwise, and thinks himself Religious, deceiveth his own heart. (2.) He is an hypocrite, whom such Religion will not profit, because the mouth speaketh out of the abundance of the heart: he is to be accounted little to regard his heart, who doth not bridle his tongue.

Vers. 27. Pure religion, and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

The second thing that he requireth, is, That they ma∣nifest by the works of Charity, and an holy conversation, that they are truly Religious, or that their profession of Christian faith is sincere and immaculate, or that which doth not disgrace the faith they profess, and that which our God and Father approveth.

As for the works of Charity, for example, he names, Compassion towards the fatherless and needy in their af∣fliction: For to visit, is liberally and bountifully to suc∣cour the misery and necessity of others, under which duty he Synecdochically comprehends the other duties towards our neighbour.

As for an holy conversation, he comprehends that un∣der the endeavour of preserving our selves, through the grace of God, undefiled from the world, or from the de∣filements which are abroad in the world, and from the contagion of other mens sins, so that we pollute not our selves with wickedness, nor have fellowship with those that pollute themselves in the mire of sin.