Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON THE Epistle of JAMES. (Book James)

CHAP. I.

THese seven Epistles written by Iames, Peter, Iohn and Iude, have unfit Titles prefixed before them in that they are called some∣times Canonicall, especially in the Latine Church;* 1.1 and some∣time Catholicke, chiefly of the Greeke Church: neither of which were ever given them by any Apostle or Apostolicke Writer. Yet though this Title cannot be defended, it may be excused and tolerated as a Title of distinction, to distinguish them from the other Epistles. Also they may have this Title Canonicall set before them, not because they were of greater authority then other Writings, but to shew that they ought to be esteemed of and embraced as divine, howsoever in former times they were unjustly suspected. The second inscription is as unfit as the former, therefore the Rhemists unjustly blame us for leaving out the Title Catholicke in our authorized English Bibles; for it is well known that that Title is not given by the Holy Ghost, but by the Scholiast who took it from Eusebius.

The Epistle of Iames is especially paraeneticall, exciting the faithfull to constancy under the crosse, and to proficiency in a Christian life.

Vers. 1. Iames] There were two of this name, Matth. 10.2, 3. He that was the Pen∣man of this Epistle was Iames the lesse, Marke 15.40. the Lords brother, Gal. 1.19. a pillar in the Church, Gal. 2.9.

Vers. 2. Count it all joy when ye fall into divers temptations] Count it, implying that man in his choycest deliberation ought to doe so. The other words are emphaticall. He saith not be quiet alone, but be joyfull; not with a little joy, but with exceeding great joy; all joy, an Hebraisme, full * 1.2 perfection; when ye fall into] or, fall among, so it is translated Luke 10.30. when divers temptations as it were incompasse and begirt us, so that no hope of escaping seems left; into divers temptations] not some, but divers; that is, any kind of affliction, whether for Religion, or not; and not small afflictions, but trials and temptations, such afflictions as have in them a cer∣taine fiercenesse to shew what is in us. If ye cannot rejoyce in the sence of affliction, yet you may in the use of it, because it maketh to the triall of your faith and increase of your grace. Dr. Taylor on Titus.

Vers. 4. But let patience have her perfect work] Patience is perfect, 1. when it puts forth perfect acts.* 1.3 2. when it continues in those acts. There are five acts of patience in Scripture: 1. An universall resignation of our selves unto Gods will as to the rule of goodnesse, 2 Sam. 25. 2. A silent submission; patience keeps under all risings of the heart, Levit. 10.3. My soule keeps silence unto God, saith David. 3. An accepta∣tion of the punishment, Levit. 26.41. looking on it as proceeding from mercy, a fathers hand, and done in measure. 4. It makes the soule cheerfull under the bur∣den, as in the second verse of this Chapter. 5. It makes a man thankfull, Iob 1. ult. Secondly, patience must continue, if the burden * 1.4 continue. See vers. 12. and Iames 5.11. There are two motives here: 1. By this means you shall be perfect; grace per∣fects the man, and the perfect worke of every grace perfects the grace; acts intend habits. 2. Wanting nothing] The Greek word signifies possessing your whole por∣tion.

Vers. 5. If any of you lack wisdome] That is, to suffer, to carry a mans selfe in affliction. If here is not of one doubting, but opposing it as a thing certaine; q.d. if any want wisdome, as you certainly all want, behold I shew you how to get it.

And upbraideth not] Hitteth none in the teeth; either with present defects, or former failings.

Vers. 6. But let him aske in faith] That is, affiance; as the other word wavering * 1.5 shews; for he that wavereth is like an arme of the Sea, driven with the wind; And tossed] He is off and on, to day he will aske, to morrow he will not.

Vers. 8. A double minded man] Not one that pretends one thing, and intends ano∣ther (though the word be sometime so taken) but when the mind is divided be∣tween two objects,* 1.6 that it knoweth not which to choose, but stands as one in bivio, that hath two waies before him, and knows not whither to goe, this way or that way. Dr. Preston.

Vnstable] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like a man that stands upon one leg, wavereth and is un∣steady, and easily overturned.

Vers. 9. Let the brother of low degree rejoyce in that be is exalted] viz. In Christ to be equall with the greatest Prince in the world;* 1.7 yea to be above him if he be out of Christ. Dike on Philemon.

Vers. 10. But the rich in that he is made low] Even in this, that in Christ he hath made equall with himselfe the meanest, not in his outward preheminence over them.

Vers. 12. He shall receive the Crown of life] That Crown of life, that is, eternall life as a Crown;* 1.8 as there was a Crown to him that overcame in their exercises a∣mong the Grecians.

The word Crown representeth unto us, 1. The perpetuity of that life, for a Crown hath neither beginning nor ending; therefore it is called an immarcessible immortall Crown. 2. Plenty, because as the Crown compasseth on every side,* 1.9 so there is nothing wanting in this life. 3. The dignity, eternall life is a Coronation-day.

Which the Lord hath promised to them that love him] Such promises there are Matth. 10.22. & 19.28, 29. Iohn 16.22.* 1.10

Vers. 13. For God cannot be tempted] Greek, is impenetrable, no sinne can pierce him.* 1.11

Vers. 14. When he is drawn away of his own lust] The whole corruption of the heart, or originall sinne, is called lust,* 1.12 because it principally shews it selfe in those lusts.

And enticed] as a fish * 1.13 that is drawn aside into the deep water, and after caught by the bayt.

Vers. 14, 15.

By five degrees the lusts of the heart rise unto a raigne and regiment in the heart of every wicked man.* 1.14

First, Lust tempteth, and that two waies. 1. By withdrawing the mind from God. 2. By enticing and entangling the mind with some delight of sinne. Se∣condly, lust conceiveth when it causeth the will to consent,* 1.15 and resolve upon the wickednesse thought upon. Thirdly, it bringeth forth, when it forceth a man to put in execution the things consented unto, and resolved upon. Fourthly, it perfecteth the birth of sinne, urging a man to adde sinne unto sinne, untill he come unto a custome, which is ripenesse and perfection in sinning. Fifthly, it bringeth forth death, that is, everlasting vengeance and destruction. In all which he alludeth unto the beginning, proceedings, and end of man: who after he is past his full strength, decays againe and dieth.

Vers. 17. Every good gift] Temporall and smaller; and every perfect gift] Spi∣rituall and greater blessings of grace and glory; is from above,* 1.16 and commeth down from the father of lights, with whom is no variablenesse, neither shadow of turning] God is here compared to the Sunne, and is therefore called the Father* 1.17 of lights, but yet is preferred before it, because it hath sometimes clouds cast over it, and sometimes is in ecclipse; but there is no change, or shadow of change with him. All these words are astronomicall; God is compared to the Sunne, and his light is much perfecter. The Sunne hath its parallaxes, in the East it looks one way, in the South and West another way, and his turnings, yeerely departures from us, which we call Solstices. God neither riseth nor sets, nor departs, but is alwaies neer to those that call upon him.

That we should be a kind of first-fruits of his ••reatures] The Saints are called the first-fruits of the creatures. 1. The first-fruits are the choycest fruits,* 1.18 Mich. 7.12. 2. They were dedicated to God.

Vers. 19. Quick to heare] This implies a readinesse to the duty, and of the spirit to close with the mind of God. Therefore Philosophers say we have two eares, and but one tongue; and eares open but the tongue hedged in with teeth.* 1.19

Slow to speake] That is, not to presume of our own gifts, thinking our selves better able to teach others then to be taught by them.

Vers. 20. For the wrath of man worketh not the righteousnesse of God] As if he had

said, in time of wrathfull anger thou canst doe nothing that is good and pleasing to God.

Vers. 21. Wherefore lay apart all filthinesse, and superfluity of naughtinesse] That is, cut off as much as in you lieth,* 1.20 all corruptions both of heart and life.

Filthinesse] This Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used onely here, and properly signifies the filthinesse adhering to the body; but translated to the mind, it signifies covetous∣nesse, as sordes in Latine; but here, any kind of sinne. Estius, Cornel à Lapide. Vide Grotium.

Superfluity of naughtinesse] Excrementum malitiae, Beza. All kind of evill thoughts and affections more then needs; all naughtinesse is supersfluous; but he means such naughtinesse as doth abound, doth superfluere float at top.

Engrafted word] Because it should abide in our hearts like a Syence * 1.21 in the stock, and never be removed, but there grow and fructifie unto life eternall.

* 1.22Because as the syence of a good fruit that is grafted into a Crab-tree stock will change the na••ure of the juyce and sap of it; so the Word is able to change our na∣tures quite.

* 1.23Vers. 22. Deceiving your own selves] Putting paralogismes, fallacies, and tricks on themselves. Hearers of the word shall be blessed: we are hearers of the Word, there∣fore we shall be blessed.

Vers. 23. For if any be a hearer of the Word, and not a doer, he is like unto a man behol∣ding his naturall face in a Glasse] The Law is speculum peccati, a man may see his spots there; speculum justitiae, it declares to a man, 1. his primitive righteousnesse; 2. the perfect holinesse, and perfection of Christs active obedience, Rom. 8.2. 3. The duty he ought to performe, and the rule he should walke by. 4. Our perfection in the life to come.

Vers. 25. Whose looketh] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to look upon a thing by bending the neck and body. See Luke 24.12. Iohn 20.5. 1 Pet. 1.12. By this one word therefore is commended to us, both singular humility and intent study in contemplating of Christ propounded in the Gospell. See Cornelius à Lapide.

The perfect Law of liberty] The morall Law is called the law of liberty * 1.24 in op∣position to the Ceremoniall law, and the bondage thereof.

Vers. 27. Pure Religion and undefiled before God, and the Father] This is the way and means to declare pure Religion.

Is this, to visit the fatherlesse and widdows in their affliction] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated here visit is an emphaticall word, for it includes both a benevolous affection, and benefits which proceed from thence, Luke 7.16. Heb. 2.6. in Herodian it is used of Physitians which visit the sick and take diligent care of them.

The fatherlesse and widdows] That is, all that are miserable; but these are named as being forsaken of all, and more miserable then other afflicted persons.

And to keep themselves unspotted of the world] That is, forbeares the practice of those sinnes which all the world runnes after. Therefore in baptisme heretofore they re∣nounced all the pomp of the world and were cloathed with a white garment, and warned to keep it white,* 1.25 and to present it before Christ the Judge in the last day.

CHAP. II.

* 1.26Vers. 1. MY brethren, have not the faith of our Lord Iesus Christ the Lord of glory, with respect of persons] We are not forbidden to honour rich men; but the Apostles meaning is, to reprove those who preferre riches before piety; when rich men are honoured being ungodly, and godly men are despised and rejected because they are poore.

Vers. 2, 3. For if there come unto your assembly a man with a Gold Ring, in goodly ap∣parrell, and there come in also a poor man in vile rayment. And ye have respect to him that weareth the gay clothing, &c.* 1.27] Rich and mighty men were wont in times past (saith à Lapide) to weare a Gold Ring, both to seale their Letters, for ornament, and to cheere their hearts; whence they wore it on the next to the little finger of the left hand, because there goes an artery from that finger to the heart, saith Gellius* 1.28 With the Romans heretofore onely Senators a 1.29 and Knights did weare Rings. White apparell as well as Gold rings (saith à Lapide) was in times past an Ensigne of dignity; at Rome it was the garment of those that did ambire magistratus, who were thence cal∣led candidati. Yet it is not necessary (as Menochius de Repub. Heb. l. 6. c. 7. shews a∣gainst Baronius) to interpret it white apparrell; for the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies properly fulgentem or splendentem, gorgeous shining; there is an article in the Greek that shining garment; we translate it gorgeous, Luke 23.11. The white colour indeed hath more splendour and light then other colours. Here it is taken for precious or excellent, and is opposed to vile.

He means in their thoughts they scorned a godly man because poore, in compa∣rison of a wicked man that was rich; for such are otherwise in a civill way to be preferred.

Vers. 4. And are become Iudges of evill thoughts] That is, judges ill affected, carrying in them perverse and crooked thoughts, and judging in respect of persons.

Vers. 5. Hath not God chosen the * 1.30 poore of this world] God usually elects the poore; that is, the lower sort of men; he speaks it not exclusively to the rich; but most of those that are chosen are poore, or of an inferiour ranke. See 1 Cor. 1.26.

Vers. 6. D••e not rich men oppresse you?] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wickedly to abuse ones power, tyrannically to oppresse others; in which sense it is used in Xenophon, and Acts 10.38.

Vers. 8. If ye fulfill the Royal Law] That is, a commanding Soveraigne Law. à Lapide gives divers expositions. It is interpreted three waies; Lyra expounds it the Law given by God the King of Kings; so the Syriack reads it, the Law of God. 2. O∣thers expound it, that which excells in its kind, so the ordinary and interlineall Glosse. 3. Others * 1.31 say it is to be taken as the Kings way, that which is plaine and without any turning, or which is common to all.

Vers. 10. For whosoever shall keep the whole Law] outwardly and in shew; and yet offend * 1.32 in one point] wittingly; and giving himselfe liberty to break any one Com∣mandement. Is guilty of all] That is, 1. either he breakes the chaine of duties, and so breaks all, the Law being copulative; or, 2. with the same disposition of heart is qualified to break them all; every one sinne containes virtually all sinne in it.

Vers. 12. By the Law of liberty] The law is so called because it freely accuseth with∣out respect of persons,* 1.33 Rom. 3.20. & 11.30. and is not a bondage or burden to the regenerate, but kept of them freely, willingly, and of indulgence.

Vers. 13. And mercy rejoyceth against judgement] The Greek word rendred rejoy∣ceth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is emphaticall. Paul useth it Rom. 11.18. and James here,* 1.34 & 3.14. It signifies to glory against one, to insult over one, and to lift up the neck and head as if a thing were well done.

Vers. 14. What doth it profit my brethren, though a man say he hath faith, and have not works? can faith save him?] The Apostle speakes not of a true justifying faith,

but of faith professed onely, or of the profession of faith. If a man say he hath faith] If a man professeth himselfe to believe; and have not works] That is, a conver∣sation answerable in some measure to his profession: can that faith of his, which is in profession onely, save him, or justifie him? No by no means; This affirmative Interrogation is a most emphaticall Negation.

Vers. 19. Thou believest that there is one God: the Divels also believe and tremble] The Devils believe the generall Articles of the faith: but the Apostle instanceth in that, either because it is the distinction of a carnall believer from a Pagan;* 1.35 or because it is the first article of our faith. The Divels acknowledge four articles of our faith, Matth. 8.29. 1 They acknowledge God, 2. Christ, 3. the day of judgement, 4. that they shall be tormented then.

Tremble] They quiver and shake, as when mens teeth chatter in their head in extreame cold. The Greek word signifies properly the roaring of the Sea: From thence (saith Eustathius) it is translated to the hideous clashing of Armour in the battell. The word seemeth to imply an extream feare, which causeth not onely trem∣bling,* 1.36 but also a roaring and shriking out. Marke 6.49. Acts 16.29.

Vers. 21. Was not Abraham our Father justified by works?] See V. 25. That is, their faith was by their works justified,* 1.37 and declared to be a true and living, not a false and dead faith; yea, themselves were thereby justified and declared to be true believers indeed, truly righteous before God, and not so in shew and profession onely.

It is not meant of the justification of his person before God,* 1.38 but of the faith of his person before men. The true meaning is, Abraham was justified by works; that is, he testified by his works that he was by faith justified in the sight of God.

The Papists adde unto the Text, 1. a false glosse, by works of the Law. 2. A false distinction, saying that they justifie as causes.

Vers. 22. Seest thou how faith wrought with his works] Faith professed, as vers. 24. did cooperate either to or with his works; that is, either faith with other graces did cooperate to the bringing forth of his workes, or else it cooperated with his workes; not to justifie him before God, but to manifest and approve his righteous∣nesse.

And by works was faith made perfect] Not that works doe perfect faith; but faith whilst it brings forth good workes doth manifest how perfect it is, as 2 Cor. 12.9. See Beza.

Vers. 26. For as the body without the Spirit is dead, so faith without works is dead also] Either the Apostle Iames speaketh of the habit of faith, or of the profession of it. If of the habit,* 1.39 then the comparison standeth thus: As the body of man without the spirit, that is, without breath (which is the prime signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to breath; in which sense it is called the spirit of the mouth, and spirit of the nostrils) I say, as the body without breath is dead, so that faith that is without workes, which are as it were the breathing of a lively faith, is judged to be dead. If by faith we understand faith professed, or the profession of faith: as else∣where in this Chapter, and Act. 14.22. Rom. 1.8. then we may understand the similitude thus: as the the body of man without the spirit, that is, the soule, is dead: so is the profession of faith without a godly life.* 1.40

CHAP. III.

Vers. 1. MY brethren, be not many Masters] Or teachers; multi Doctores. Beza. Let not private persons take upon them to become instructers of others. So Mr. Perkins, rather censurers.* 1.41 Dr. Hall in his Paraphrase takes it in both senses; My brethren doe not ambitiously affect the title of the Authors, and lea∣ders of factions, drawing Disciples after you; neither be ye rigid and uncharitable censurers of others. See à Lapide.

Knowing that we shall receive the greater condemnation] That is,* 1.42 by censuring and judging of others we shall receive the greater judgement.

Vers. 2. For in many things we offend all] The Apostle puts himselfe into the* 1.43num∣ber, and speaketh it of those that were sanctified, at least in his esteeme, and in the judgement of charity.

We offend all] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 labimur, impingimus, we stumble all: A Metaphor from Travellers walking on stony or slippery ground. The Apostle speaks not of the singular individuall acts, but of the divers sorts of sinne.

Quandoque bonus dormitat Homerus.

And setleth on fire the whole course, or wheele of nature] He compares the course of mans life with a wheele. Calvin. That is, the whole man,* 1.44 a mans own tongue fires himselfe and all others: like the Sunne, (when it is out of order and course) sets all on fire.

And is set on fire of Hell] That is, the hell of thy nature, say some; by the Divell, saith Estius, so called by a Metonymie.

Vers. 8. But the tongue can no man tame] This is wilder then the wildest beast.

Vers. 15. Divelish] Or full of Devils. The Greek word ends in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & denotat ple∣nitudinem. Because fleshly wisdome aimes at Satans end, viz. to keep a man in an un∣regenerate estate.* 1.45

The wisdome which is proper to Divels; or (as Piscator will have it) which is inspired by Divels or evill spirits.

Vers. 16. Confusion] The Vulgar renders it inconstancy,* 1.46 and so it sometimes sig∣nifies. Calvin and Erasmus pertubation; some tumult; tumulinatio. Beza. others otherwise.

Vers. 17. Without hypocrisie] Great censurers are commonly great hypocrites.

CHAP. IV.

Vers. 1. FRom whence come wars?] Not by the Sword, or Armies; but their tongue and heart warres by reason of the difference of affections. Chap. 3.14. & 4.5.11. The Greeke word properly signifies quarrels in which much blood is shed; and fightings] or brawlings; is is rendred strifes, 2 Tim. 2.23. Among you] being brethren, and scattered brethren. Iames 1.1. Come they no•• ben••, even of your lusts] That is the root, the Divell may increase them. The Greek word may be translated pleasures or delights. We must understand lusts in generall, all kind of lusts. That

warre in your Members] 1. Bello externo,* 1.47 when the whole carnall part fights against the whole Spirituall part, Rom. 7.23. Gal. 5.17.2. Bello civili & interno, when one lust warres against another, as in carnall men.

Vers. 3. Because ye aske amisse] Neither suitably to Gods mind, nor agreeably to his end.

Vers. 4. Ye adulerers and adulteresses] because of the running out of the heart to any creature * 1.48 inordinately.

Know ye not] This word hath an Emphasis and pricks sharply; as if he should say, what are you so ignorant, or doe you not consider?

The friendship of the world is enmity with God] both actively and passively; for it both makes us hate God, and it makes God hate us.

Vers. 6. But he gives more grace] That is, the Scriptures offer grace and ability to doe more then nature can; so some * 1.49; rather (as Calvin) to overcome our lusts, and bring them into order.

God resisteth the proud] Sets himselfe in battell array against him, as the Greeke word emphatically signifies.* 1.50

Vers. 7. Submit your selves wholy to God] The Greeke word translated submit is very * 1.51 emphaticall; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the force of the word is, place under, subcolleco. See Rom. 13.1. Ephes. 5.22.

Vers. 8. Draw nigh to God] We have been enemies to God, farre off from him; now we must approach to him, and seek to recover his favour.

Cleanse your hands ye sinners] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies in generall any sinner, in opposi∣tion to a righteous man; Rom. 5.19. In speciall it signifies a wicked man, one of a flagitious life; a sinner * 1.52 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 7.37. See Matth. 9.10, 11. & 26.45.

Cleanse and purifie] An allusion to legall uncleannesse, and the purifying of them. Before an unclean person might draw neere to God, he must be purified from his un∣cleannesse.

Hands and heart] The outward and inward man, being filthy and unclean, must be purified from corruption of heart and life.

Ye double-minded] As chap. 1.8. such as have a double divided heart.

Vers. 9. Be afflicted and mourn, and weep, let your laughter be turned to mourning, and your joy to heavinesse] A man must so seriously consider of his wretchednesse,* 1.53 till he be made sad by it, and till it doe even presse sighs and tears from him; and if his heart refuse to be broken at first, he must give himselfe to this sadnesse, and put from him all matter of laughter and mirth, and make it his onely businesse to mourne. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated here afflicted, is he which is troubled with the burden of cala∣mities, as the etymology of the word shews.

Heavinesse] Such a heavinesse * 1.54 as may be seen by the casting down of the counte∣nance, as the word importeth. See Beza and Grotius.

Vers. 10. Humble your selves in the sight of the Lord] That is, present your humble supplications unto God for pardon of your sinfulnesse, and for help against it by his Spirit, and the blood of his Sonne. He humbleth himselfe in Gods sight, that doth from his heart confesse his own wickednesse, and acknowledging himselfe to be base and vile, and to deserve all punishment, yet takes boldnesse to supplicate for pardon and help in Christs name, and for Gods mercy sake in him.

And he shall lift you up] That is, help you out of sinne and misery.

Vers. 12. There is one Law giver] This shews, 1. That Christ is he which gives Laws to his people. 2. That he alone gives Laws to them.

Vers. 17. To him it is sinne] That is, sinne with a witnesse, by an excellency; sinne not to be excused by any plea or colour.* 1.55

CHAP. V.

Vers. 1. WEepe and houle] Or, weep bowling; flete ejulantes. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated houle, some say, is proper to Wolves. Plutarch and Aristotle say it is proper to Frogs. In Homer and Demosthenes it signifies horren∣dum clamare, to cry horribly, or to cry with a certain howling. The Scripture useth this word to declare great sorrow, as we may see Micah 1.8. Ier. 4.8. Ioel. 1.10, 13. This threatning seems to be taken out of Luke 6.24.

Vers. 2. Your riches are corrupted] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used by the LXX. Interpreters Ier. 22.19. of stinke exhaling from a carcasse.

Vers. 4. Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud,* 1.56 crieth] There are foure enormous crimes which in Scripture are said to cry to Heaven: 1. Voluntary murder, Gen. 4.10. 2. The sinne of Sodome,* 1.57 Gen. 18.20. 3. The defrauding of the labourers wages, as here. 4. The oppression of the poore, Exod. 1.23.

Clamitat in coelum vox sanguinis, & Sodomorum, Vox oppressorum, & merces detenta laborum.

The Lord of Sabaoth] Of Hosts, not Sabbath,* 1.58 so Rom. 9.29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vox corrupta ex Hebraeo Zebaoth, quod exercitus significat in plurali Vorstius.

Vers. 5. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts as in the day of slaughter] The Apostle useth two very emphaticall words, and one elegant expression, to set out the ryot of those rich men. The first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to live delicately and luxuriously. The Noune 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used Gen. 2. by the Septua∣gint interpreters, to note those delights which Adam enjoyed in Paradise.* 1.59 The se∣cond word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to passe one life luxuriously in pleasures. It is used also 1 Tim. 5 6. The third expression is, Ye have nourished your hearts,* 1.60 as in the day of slaughter, or Sacrifice. The Apostle points his finger (saith Piscator) to those solemne Feasts in which Eucharisticall Sacrifices were plentifully slain, and when they fared daintily, Prov. 7.14. Esay 2.14. Vorstius hath almost the same.

Vers. 11. Behold, we count them happy which endure] either till God come in judge∣ment, or for your deliverance.

The Lord is very pitifull] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multorum viscerum, of many bowels, of tender compassion.

Vers. 12. But above all things my brethren swear not] Why above all things? Idolatry and superstition are as hainous: but 1 This is a sin of that slippery member, the tongue; 2. grown now through generall use familiar, custome hath made it habituall;* 1.61 the propension thereto was greater, therefore is this emphaticall caution given. He had spoken of patience before in adversity, and now he wisheth them above all things not to sweare; meaning, if they be crossed, they should above all things take heed they doe not break forth to unadvised oathes.

But let your yea be yea, and nay nay] Whatsoever we affirme in common speech, we should truely averre with a simple affirmation: and what we deny, deny it with a sim∣ple negation. Pareus.

Vers. 13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalmes] He doth not leave it as arbitrary, he may pray or choose; he must, there is the neces∣sity of a precept laid upon him. As he hath reason to pray then because of his own need, so he hath encouragement to pray then, because he may have stronger hopes to speed. The Greek words are more significant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred afflicted, is to be great∣ly afflicted and vexed with evils. The word translated merry is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in his right mind; noting that all true mirth must come from the right frame of the mind.

* 1.62Let him sing Psalms] viz. of thanksgiving, as the opposition shews.

Vers 14. And let them pray over him] This phrase is emphaticall, for being present with the sick man it moves us the more in our prayers; so Christ did over Lazarus, and Elishah over the widdows son.

Annointing him with Oyle in the Name of the Lord] That annointing of the body was a ceremony used by the Apostles and others,* 1.63 when they put in practice the miracu∣lous gift of healing, which gift is now ceased. 2. That anoynting had a promise that the party annointed should recover his health; but the persons thus annointed die without recovery. Mr. Perkins.

This was an extraordinary thing communicated to those which had gifts of miracles used by them,* 1.64 as an outward symbole and signe of the Spirituall healing; and so we deny not but it was an extraordinary temporary Sacrament; but now that miracles are ceased, still to retain the outward signe is a vain superstitious imita∣tion, although St. Iames his Oyle and the Popish Oyntment doe much differ.

Vers. 15. Save the sicke] That is, restore to health.

Vers. 16. Confesse your faults one to another] This Commandement binds as well the Priest to make confession to us, as any of us to the Priest, so say Cajetan and Scotus. The confession of faults which the Apostle here speaks of, is to be made, 1. in time of sicknesse. 2. In the private house. 3. One to another. The Apostle would not be so preposterous as to require a man first to receive that Unction which they say is not to be received before confession,* 1.65 and then after to require confession. 2 Cajetan in loc. ingenuously confesseth that St. James speaks neither of Sacramentall Unction no Confession; he would have the people mutually confesse their faults one to annother, that so they may mutually pray one for another.

The effectuall fervent prayer of a righteous man availeth much] There is but one word in the Originall,* 1.66 the working prayer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it is translated by two, effectu∣all, fervent. It signifies such a working as notes the liveliest activity that can be.

It signifieth effectuall, or effectually working; and so both the Verb and the Parti∣ciple,* 1.67 which are used nine times at least in the New Testament, are or ought to be effectuall; namely in it selfe, or effectuall to worke according to the twofold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or act, whereof the Philosophers and Schoolmen use to speak; to wit, the first, and the second.

Vers. 17. Subject to like passions] or, same passions; it is but one word in the Greek, and used onely here,* 1.68 and Acts 14.15. in both which places Beza renders it iisdem affectionibus obnoxius.

And he prayed earnestly] Greek, and he prayed in prayer; that is, he prayed earnestly for the ingemination hath this force.* 1.69

Notes

• * 1.1

  That the Epi∣stles to the Hebrews, of Iames, the se∣cond of Peter, the second and third of Iohn, and Iude, (though doub∣ted of for a time) are Ca∣nonicall, I have proved in my Treatise of Divinity. Ierome saith of Iames, Peter, Iohn and Iude, that they are breves pariter & longae; breves in verbis, longae in sententiis. Epist. Fam. l. 2. Epist. 1. That they are both short and long too; short in words, long in substance. Epistolae Canonicae dicuntur quia Canones, id est, regulas ac praecepta continent instituendae vitae Christianae. Estius. Vide Bezam.
• * 1.2

  Omne, id est, totum, perfe∣ctum, plenum, summum. à Lapide. Vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbatim reddita, est cir∣cumcadere. Brochmand. in loc. After he brings in the example of Ioh, who did not suffer for Religion.
• * 1.3

  Patientiam ha∣bere debet opus perfectum tri∣pliciter. Primò perfectum in se, putà in ser∣titudine & con∣tinuatione tole∣rentiae usque ad finem crucis & vitae. Se∣cundò perfectum in fine, ut scili∣cet patiat•••• pro Christi fide, justitia, aut virtute. Tertiò perfectum in comitatu innocentiaec ••t••rarumque virtutum. à Lapide.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies two things not to sink in their courage, for they must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor shrink from their burden, for they must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. B. Lake.
• * 1.5

  Dicuntus illi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui mente & corde fluctuant, dubii quid statreant, quò inclinent, ubi pedem sigant. Hanc enim esse genuinam verbi significationem, videre est Act. 10. v. 20. & 11. v. 12. & Rom. 4.20. Brochmand. in loc.
• * 1.6

  See Jam. 4.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cujus anim•••• quasi divisus est, par∣tim Deo confi∣dens, partim diffideus. Vorstius. Vide Bezam.
• * 1.7

  Frater] id est Christianus; omnes enim Christiani fratres sunt. à Lapide.
• * 1.8

  Piscat.
• * 1.9

  B. Lake.
• * 1.10

  See Esay 64.4.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est extra viam ra∣pere, à recto tramite tractu∣suo abducere. Brochmand in loc.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elegans metaphora est, sumpta à p••scibus, qui ex hamo falluntur. Vorstius.
• * 1.14

  Metaphora de∣sumpta est à me∣retrice quae im∣prudentem adolescentem abstulit à parentibus, sive à recto tramite & ad se veluti esca allicit, deinde ex congressu ejus conci∣pit & parit. Ludovic. de Dieu in loc.
• * 1.15

  Perkins on Jude.
• * 1.16

  A good thought is gratia infusa; a good word is gratia effusa, & a good deed is gratia diffusa, say the School∣men.
• * 1.17

  Pater lumi∣num, non lumi∣nis; omnis lu∣minis elementa∣ris, aetherei, Spiritualis & Caelestis. Pareus. Vide Cornel. à Lap.
• * 1.18

  Selecti & Deo∣consecrati. See 18. Num. 12, 29, & 32 Verses.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non modò celerem & velocem, sed & ingenio acri praeditum significat. Brochmand. in loc.
• * 1.20

  Mr. Perkins.
• * 1.21

  Mr. Perkins.
• * 1.22

  Mr. Hildersam.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Paralogizantes vos ipsos, id est, captiosis quibusdam ratjunculis ex scripturae vel aliunde petitis vosmetipsos illaqueantes atque fallentes, sophistarum more. Estius. Vide Cornel. à Lapide.
• * 1.24

  Quia tum demum liber homo est, ubi legis divinae jugum suscipit, Deoque in lege praecipienti libenter paret. Lud. de Dieu in loc.
• * 1.25

  Rev. 14.5.
• * 1.26

  Varii variè haec exponunt, sed pauci rem¦acu attingunt. à Lapide. Perkins cases of conscience.
• * 1.27

  Vide Estium & Brochmand. in loc. See Luk. 15.22. & 23.11.
• * 1.28

  Lib. 10. c. 10.
• a 1.29

  Exploratissi∣mum est aurei annuli usum apud antiquos, insigne fuisse Nobilitatis, ut etiam apud Romanos hujus annuli gestatio equitum ordi∣nem distingue∣bat à plebe; qua de re vi∣deri potest Pli∣nius l. 33. c. 1. Tiraquellus in notis ad Alexandrum ab Alexandro, lib. 2. c. 29. Sigonius l. 2. c. 3. de jure Romanorum. Menochius de Republica Hebraeorum. l. 6. c. 7. & in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Non ineleganter fecit nomen composiaum ad instar aliorum quae in Graeco erant recepta. Annulus aureus, non minus apud veteres Hebraeos quàm apud alias gentes gestamen honora∣torum ac ditiorum. Gen. 38.18, 25. & 41.42. Esai. 3.19. Grotius.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non est quivis pau∣per, sed qui mendicissimus est, quod ait Cicero. Nam est à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 timidè oberro mendicans. Brochmand. in loc:
• * 1.31

  Proverbialis, locutio, ut via•• regiam dicimus quae diverticula non habet: quiae lex sine ulla personarum acceptione omnibus patet, nec cuiquam adulatur. de Dieu. Vide Cal∣vinum, & Brochmand. in loc.
• * 1.32

  Metaphora ab iis qui inter ambulandum aut currendum ad obstaculum aliquod offendunt, ac pedem impingunt. Piscat.
• * 1.33

  Mr. Ball.
• * 1.34

  Vide Broch∣mand. in 3. Jac. 5. Radix est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cervix.
• * 1.35

  Hunc articu∣lum adfert pro exemplo, vel quòd in eo ma∣ximè Judaei differrent à Pa∣ganis vel quia in symbolo fidei nostrae primus est. Estius.
• * 1.36

  Premenda est emphasis verbi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nam Graeci significaturi metum vehementissimum, eumque subitaneum, quo quis corripitur, usurpare solent verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: nam hoc sensu inventes hanc vocem apud Plutarchum & alios: quò etiam ducit radix vocis. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est fremitus & horror maris ac stuctuum. Brochmand.
• * 1.37

  See Mr. Pem∣ble of justifica∣tion. And Down of justi∣fication. l. 7. c. 8. Vide Bezam. See Mr. Hilder∣sam on 51. Psal. Sect. 6. c. 1. p. 193, 195. & 215, 216.
• * 1.38

  Perkins and Dr. Taylor on Titus. Nec hoc intelligit Jacobus de causa justificationis, sed de ejus declaratione & manifesta∣tione, nec de causa perfectionis fidei, sed testimonio perfectionis illius, cui tamen testimonio & manifestationi tribuitur rei effici∣entia, usitata in Scriptura loquendi formula, quâ res dicuntur fieri cum manifestantur. Rivetus. Vid Dilherri electa l. 3. c 24.
• * 1.39

  R. Down. of justificat. l. 7. c. 8.
• * 1.40

  Apoc. 3.1.
• * 1.41

  Ego magistros intelligo, non qui publico mu∣nere funguntu•• in Ecclesia: sed qui jus sibi cen∣sorum in alios usurpant. Tales enim reprehensores, quasi magistri morum haberi volune. Atque haec loqintio tam Graecis quam Latinis est usita∣ta, Magistros vocare qui superciliosè in alios animadvertunt. Calvinu••.
• * 1.42

  Matth. 7.1. Rom. 2.1.
• * 1.43

  Yet he was worthily called James the just.
• * 1.44

  Perinde est, sive rotam sive cur∣riculum vertas, prout accentum mutaveris; intel∣ligit enim Apo∣stolus metapho∣ricè, totum vitae nostrae tempus. Vorstius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Calvinus, Beza, Vulg. Rotam potius quàm curriculum aut cir∣cumvolutionem dicere malui, quod Jacobus sic mihi videtur alludere ad rapiditatem circumdotae rotae, suo motu flammam con∣cipientis. Beza.
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Satanica apud Arabem. Haec mundi sa∣pientia vocatur diabolica, tum quia diabolum imitatur, tum quia a diabolo suggeritur & aspiratur. Porrò alludit Iacobus ad etymon daemonum: daemones enim dicuntur quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, scientes, & his antiqui cribuebant scientiarum & artium bumanarum inventionem; sed propriè ipsi primi anctores & inventores sunt sapientiae mundanae quae docet se suaque attollere, alios deprimere à Lapide.
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vi vocis est tumul∣tuatio, agitatio inquietudo, res quae nescit stare certo loco. Brochmand.
• * 1.47

  1 Pet. 2.11.
• * 1.48

  Adulteros ap∣pellat metapho∣ricè; tum quia voluptatum fecerat mentionem quarum immodicus appetitus adulteros facit; tum quia à Deo fornicatur, atque adulteratio, quisquis amorem quem Deo debet, ad mundum transfert. Estius.
• * 1.49

  Weemes. Vide Bezam.
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarcho & aliis ex adverso stare instructâ acie. Brochand. in loc.
• * 1.51

  Propriè signi∣ficans inferio∣rem obsequenter parere ordini à superiere constituto. Brochmand. in loc.
• * 1.52

  Qui sunt pub∣lici & perditi pececatores, at qui peccandi artem exercent. Brochm.
• * 1.53

  Affligitevosmet∣ipsos jejuniis, lugubrem habi∣tum induite, saccum, & cili∣cia, ut poeniten∣tes Christiani so∣lebant. Haec enim vi•• ••st istius vocis, ut videre est Gen. 37.23. 2 Sam. 13.37. fletus solet plerumque jungi cum jejunio. ut 1 Sam. 7.11. & 12.22. Grotius.
• * 1.54

  Emphasis est in voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 qua utitur Apostolus. Nam propriè significat dimissionem vultûs sive è marore, sive pudore, sive utraque re ortam. Broch∣mand. in loc. Vide plura ibid.
• * 1.55

  Peccatum gra∣vius ac majus alludit ad Luc. 12.47. Estius. See John 9.41.
• * 1.56

  See Mal. 3.5.
• * 1.57

  Four crying-sinnes.
• * 1.58

  Vide Bezam & Grotium.
• * 1.59

  See 2 Pet. 2.13.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè est instar agnorum petu∣lanter exultare & lascivire. Hic metaphoricè ad delicatam & lascivam istorum vitam refertur. Vorstius.
• * 1.61

  Dr. Sclater. Quia Judaei valde proni erant ad jura∣menta, nec facile evelli ea consue∣tudo potuit, ideo Christianos mo∣net seriò Jaco∣bus, ut memine∣rint ejus praecepti quod Christus dedit, Matth. 5.33, 34, 35, 36, 37. Quae autem valde caveri volumus, ea dicere solemus cavenda ante emnia. Grotius.
• * 1.62

  Dike.
• * 1.63

  Ex instituto Christi Marci 6.13. nempe quia oleum apud Hebraeos Divi∣nam gratiam significabat: ut & manum impositio, quae & ipsa circa aegrotos adhiberi solebat. Marc. 16.18. Act. 28.8. Omnia autem ista fie∣bant in nomine Christi. Marc. 16.17. Act. 3.16.19.13. Proculus Christianus S••verum Imperatorem per oleum aliquando curavit. Testis Tertullianus apud Scapulam. Grotius.
• * 1.64

  Vide Chemnit. Harm. See Fulke on the Rhem. Test.
• * 1.65

  Mutuò quod de pastore ac ove non potest in∣telligi. Vnde S. Augustinus id refert ad eos qui se mutuò offendorunt. Riveti Cathol. orthod.
• * 1.66

  M. Burthoughes.
• * 1.67

  Rom. 7.5. 2 Cor. 1.6.4.12 Gal. 5.6. Ephes. 3.20. Col. 1.29. 1 Thess. 2.13. 2 Thess. 2.7. James 6.16. B. Down of justification, l. 4. c. 11.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Hoc est, simi∣libus sive iisdem passionibus obnoxius. Vorstius.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & precibus precatus est. Beza. Et oratione oravit. Vulg.