The apostolical history containing the acts, labours, travels, sermons, discourses, miracles, successes, and sufferings of the Holy Apostles from Christ's ascention to the destruction of Jerusalem by Titus : a brief description whereof is here inserted : also, a narration of the particular times and occasions upon which the apostolical epistles were written, together with a brief analytical paraphrase of them : to which is added (for the better understanding of this history) a map of the Apostle Paul's travels ... / by Samuel Cradock.

SECT. V.

FEstus, the Roman Procurator dying in Judea, Nero sends Albinus to succeed him in that Province. In the mean time the High-Priesthood, by the means of King Agrippa, being taken away from Joseph, and given to Ananias a Saducee, (the Son of Annas), this new High-Priest taking his opportunity, before the arrival of Albinus, called a Council of the Jews, and brought James Son of Alpheus, be∣fore them, and caused him to be condemned to be stoned; see Joseph. lib. 20. ch. 8.. Eu∣sebius in his Eccles. Hist. lib. 2. ch. 22. says, he was thrown down from a Pinacle of the Temple, and then his brains were knocked out with a Fullers Club. Vide Annales Ʋsserii.

This James, the Son of Alpheus and Ma∣ry, (Sister to the blessed Virgin), called James the less, [Mark 15.40.], and the Lords Brother, [Gal. 1.19.], that is, (af∣ter the Jewish manner of speaking), his Cou∣sin-German, being an Apostle, and so of an unlimited Commission, thought it sutable to his office, to take care of all converted to the Faith among the Twelve Tribes, scatter∣ed abroad in divers Countries, and accordingly he addresses this Epistle to them. 'Tis probable, he wrote it not long be∣fore his martyrdom, because he seems to intimates, that the vengeance that was to fall on Jerusalem was drawing nigh; see Jam. 5.8, 9. The general occasion of which, seemeth to be, the great degeneracy, both as to Faith, and Manners, and the growth

of Libertinism, which he understood to be among them. Which evils that he might obviate, he writes this Epistle to them, wherein he gives them many serious Admonitions.

1. COncerning the right bearing of afflictions, or outward temptations; He tells them, they are to account it matter of great and solid joy, when they meet with divers troubles and afflictions for the profession of the Gos∣pel; by which afflictions, they may be proved, whether they will, even in adver∣sity, stick close to Christ, or no. For they should consider, that those temptati∣ons are trials of their Faith; and the trial of their Faith worketh patience, through the operation of the Spirit of God. And they should learn to be pati∣ent to the end, (Mat. 10.22.), that so nothing may be wanting to them, for the perfecting and making up all the parts of holiness in them And because 'tis a hard matter to bear afflictions aright, and a great deal of heavenly wisdom is requisite thereunto, he advises, that when any of them, in such times of pres∣sure as those were, do find themselves to want this wisdom and skill to manage themselves aright, that then they should humbly beg it of God, who giveth libe∣rally, and upbraideth not. But then (he tells them) they must ask in Faith, and with a fixed dependance on God, not wavering, or doubting either concerning his power, goodness, or faithfulness. For doubting or wavering keeps men in a perpetual disquiet, and agitation of mind, not knowing what to depend on. Besid••s, this is the way to have their prayers blasted, God not being wont to hear them, that do not sincerely depend on him. And he further tells them, that 'tis not only in prayer, that this fluctuation, or wavering of spirit, pro∣duces such ill effects; but he shews them, that such a person hath the infelicity of never knowing in other occasions, where to fix or what course to take. And having given them this caution concerning prayer, he returns to his purpose a∣gain, of comforting the afflicted under their trials. And in order hereunto, he counsels the poor Christian, who is through afflictions or the Cross, humbled by the Lord, and brought low, to comfort himself, yea to glory in this, that he is exalted to the high dignity of being an adopted Child of God. And the rich man he counsels, not to rejoice in his riches; but if God have given him an humble frame of mind, and a preparedness to bear the Cross, and to be brought low, to rejoice in that frame of spirit. For all his glory (as he is a rich man) is very fading. As the Sun when it is risen scorcheth the green grass, and maketh the florid part of it presently to wither; so a rich man (when God permits it) soon fadeth in his estate, and cometh to nothing, notwithstanding all his counsels and endeavours to the contrary. He concludes this admonition, declaring that Christian to be blessed, who patiently endureth the afflictions which he shall meet with in the way of his duty; for when he shall be tryed, and found faithful, he shall at length obtain the crown of eternal life, which the Lord hath graciously promised to them that love him, and that testifie their love to him, by a patient enduring tribulations for his sake. From Ver. 1, to 13.

2. Having thus spoken of outward temptations, (or afflictions), he comes now, to speak of inward, namely, such as sollicite to sin, and which consist in evil inclinations. And he advises them, to take heed of that Blasphemy that casts the blame of these temptations upon God. For God is of so pure and ho∣ly a nature that he cannot be tempted or stirred up to sin by any means what∣ever; neither doth he sollicite or stir up any one to it. But a man is tempted, or stirred up to evil, by the inward lust, or original corruption of his own heart; the gradual motions whereof are these. 1. By the instigation of this in∣ward lust, or concupiscence, a man is drawn aside from true good, and allur'd to evil. 2. This inward lust solliciting, and enticing, gets at length the consent of the will, and so is said to conceive. 3. Then a man actually sins, and so sin

brings forth. 4. Sin being committed, by its desert bringeth forth or procureth death. Therefore they should take heed of permitting themselves so far to be de∣ceived, as to ascribe the cause of their impiety unto God. For He is immu∣tably the Author of all good, and from him d••scends every good gift. God is the Father of lights, and spiritual illumination, and (says he), of his own free mercy and good will, he hath regenerated and converted us (who are be∣lievers among the Jews) by the word of his Gospel, that as the first fruits(a) were under the Law consecrated to God, so we might be consecrated to him be∣fore any other people, and so he hath allowed us the favour of being the first that have been called to this dignity, [see Eph. 1.12.], therefore we ought to be far from admitting any such blasphemous thought concerning God, as if we were moved at any time by him to sin or evil. From Ver. 13, to 19.

3. Having mentioned their regeneration by the preaching of the Gospel, he takes occasion to shew them, how the Word ought to be heard and received. In particular, that they should be swift and ready to hear it, but slow to speak or cavil against it, and slow to wrath, not being soon offended, and angry at the convictions or reproofs of it. For mans sinful anger doth not put men upon do∣ing those things, that are just and righteous in Gods account. And because wrath is such a hindrance to the righteousness which God requireth, he adviseth, that all filthy, and evil speaking, and overflowing of malice, all scoffs, and railing, &c. should be laid aside, and that with meekness they should receive the word, which God by his Spirit does, as it were, graff and implant in the soul, that it may bring forth fruits acceptable unto Him, and which being accompanied by his di∣vine grace, is his power unto salvation. He further shews, how they should not only be hearers of the Word, but doers of it. And he declares the vanity and unprofitableness of bare hearing, by a similitude taken from a man looking his face in a Glass, who soon forgetteth the fashion of his own countenance, ha∣ving only a slight view thereof: So the preaching of the Word usually maketh but slight impressions on careless hearers. But they that look narrowly, and di∣ligently inquire into the whole Doctrine of the Gospel, (which is a perfect Law, teaching the way to true liberty, and freedom from sin, wrath, and e∣ternal death, and brings us into a free state, a state of Sonship) and abide, and remain in the knowledg and belief thereof, and obedience thereto, not being forgetful hearers, but mindful of the duties, and work(b) the Gospel prescribes, such persons shall be blessed in this course. And l••st any should challenge a share in this blessedness to whom it does not belong, he shews, who are hearers only, and not doers of the Word, namely, such as allow them∣selves in any known sin, and particularly in the sins of the tongue. For he tells them, that that man miserably deceives his own heart, who thinketh himself truly religious, yet bridleth not his tongue(c). Such a mans profession of the Christian Faith, he assures them, is but vain. But they that would manifest their pro∣fession to be sincere, and immaculate, and such as God (who is the Father of Christ, and of all true Believers in him) approveth, must manifest it by works of Charity, and Purity, keeping themselves from the wickedness and defile∣ments that prevail in the World, wherewith so many are polluted. From Ver. 19, to the end.

He comes now to admonish them of another Evil, that it seems was too common amongst them, which was this, They over-esteemed the rich(a), giving them all the respect and observance they could devise, in their Synagogues, and Courts of Judicature; yea they went so far, as to esteem the Wicked-rich above the Godly-poor, honouring and observing those that were apt to hale them to the Judg∣ment

Seats, despising and disesteeming the poor, and not regarding them accord∣ing to their excellency in grace: Yea they were prone to favour the cause of the rich against the poor in judgment. The Apostle shews them the evil of this practise, by putting this case to them. Says he, If there come into your Syna∣gogues(b), or Ecclesiastical Courts, a Rich man, with a Gold Ring, and goodly Apparel, and there be a difference to be decided between him and a Poor man, who is in poor Clothes; and you shew great respect to the Rich man, and favour him in his cause, but con∣temn the Poor man(c); are ye not then partial, and perverse Judges, whose thoughts and determinations are evil, and perverse? That therefore he may restrain them from this undue proceeding, he shews, that God hath put a three-fold dignity upon the Godly-poor. They are Elected of God, Rich in Faith and the graces of the Spirit, and Heirs of the Kingdom of Heaven. And that he might further shew them their practice herein, not only to be vain and evil, but sensless and irrational, he useth a new Argument to this purpose. D•• not rich men (says he) oppress you, and draw you before the judgment seats? It seems, many of the rich men among whom they lived were bitter enemies, and reproachers of Christianity; and therefore he in∣timates, that wealth was not to be such a motive to them to favour the cause of the rich, when it came to be tried before them. Indeed, if they did dispense their respects aright, giving the rich men only, what is just, and meet, and did not deprive their poorer Brethren, of what is due to them, and in all things carried themselves according to that Royal Law of the King of kings, con∣tained in the Scripture, (which enjoins us to love our Neighbour as our selves, and to do to others what we would judg fit to be done to us), then they did well; but this partial respecting of the rich, with contempt of the poor, plainly shewed them to be transgressors, and not fulfillers of this Law. For the Law, Lev. 19.15. (to which place 'tis probable he pointeth), saith, Thou shalt do no unrighteousness in judgment: Thou shalt not respect the person of the poor, nor the person of the mighty; but in righteous∣ness shalt thou judg thy neighbour. But here they might object this, that which he reprov'd in them was a small offence, and might be easily excus'd, and their obedience in other things might make amends for such a small failing as this was. To this he answers, that, Suppose a man should be an exact ob∣server of all other points of the Law (which yet is impossible) and willingly offend in one particular, he is guilty of breaking the whole Law. Not that all sins concurr in one, but because a contempt of the same Law and Law-giver is manifested in the breach of one Command as well as of all. For obedi∣ence to Gods will is required universally to all that he commands, and he that offends in one command, though he keep all the rest, fails of the obedience which is due from him, and so is punishable as well as if he had offended in all. And that he may make this matter the more clear, he instances in the Sixth and Se∣venth Commandments, shewing that in the violation of either, the authority of the Lawgiver, and of him that commanded both, is violated. But they might again object, that they shall not ultimately be judged by the Law, as gi∣ven by Moses, (which requires perfect obedience in every respect, and pronounces a Curse upon every one that in the least transgresseth), but by the Gospel, [see ch. 1.25.]. He answers, that he would have them so speak, and act, and carry themselves in those matters, as those that shall be judged by the Gospel, which is a Law of Liberty indeed, but not of licentiousness; of liberty from sin, but not of liberty to sin. And if they would not come under the rigour of the Law of Moses, they must not be cruel and injurious to their poor Brethren. For the equity of that Law requireth, that those persons should find no mercy, who will

shew none. Therefore mercy is not to be hoped for, by those that only honour rich men, but by those that are full of Bow••ls, and bounty to the poor. For as the mercy of God rejoiceth over his justice; so mercy exercis'd by man, gives him occasion to hope, yea to rejoice in the mercy of God, and exceedingly supports him against the fear of his justice and judgment. From Ver. 1, to 14.

5. Having spoken of the Gospel, as a Law of Liberty, v. 12. lest this ex∣pr••ssi••n should encourage some Hypocrites to live as they list, provided they did but profess Faith in Christ, he admonishes them to take he••d of such a vain, un∣profitable Faith(a), because such a Faith, as is void of good works, cannot save. So that in this whole dis∣course, the Apostles intent and drift is, to shew, not what justifieth, but who is justified; not what Faith doth, but what Faith is. He that hath a true Faith, is sure of Salvation; but not always he that saith he hath Faith. His drift therefore is, not to shew, that Faith without works doth not justifie, but that a bare Assent to the truths of the Gospel, which is n••t accompanied with good works, is not Faith; and the Justification he here speaketh of, is not so much of the Person, as of the Faith. For as professions of love to those that are indigent, and in want, without performance, are vain; so such a Faith, which is but a naked assent to the Gospel, or a bare profession of it, without producing good fruits, is unprofitable and dead. He further urgeth his present Argument, by framing a Dialogue, between a true Believer, that can manifest his Faith by his works, and a boasting Hyprocrite, that can produce no works to evidence or demonstrate the truth of his Faith. The true Believer may say to such a person thus; Thou boastest with thy tongue, and saist, thou hast Faith. I shall not boast, but humbly produce the real testimony of my works, (see Mat. 11.4, 5.), as an evidence of my Faith. Thy Faith is not productive of good works. Now shew me thy Faith without works, and make it appear to me by any Scripture-ground, (if thou canst), to be a sincere and true Faith; and if thou canst not, I will shew thee my Faith, accompanied with good works, and demon∣strate it to be sincere by my works, seeing they are a real evidence and proof of it. But thou wilt say, thou hast a true Faith, for thou belie∣vest there is one God. Thou dost well in so believing; yet if this Faith of thine consist in a bare knowledg, or ass••nt of thy mind, and do not produce in thee a real love to God, and affiance in him, and a serious endeavour to please him, what advantage hast thou thereby above the Devils? For they believe this truth as well as thou, but are far enough from having any true Faith; for instead of conceiving any hope there∣by of salvation, they are fill'd with unceivable horror, upon the appre∣hension of his justice. All knowledg of God, out of Christ, is very un∣comfortable to sinners. But wilt thou rightly understand and consider, (O vain Professor(b)!), what may be said against thy Faith, and to prove to thee, that Faith without works is dead? seeing good works are a proper and insep••rable effect of true and saving Faith? I say, they are such effects, as do not give life to it, but declare it, and manifest it, as Apples do not give life to the tree, but shew and demonstrate life to be in it. I shall further prove this point to thee, by the examples of persons justified of old, and shall shew, that they were not justified by a dead and fruitless Faith, but by a Faith bringing forth good works. And I shall instance only in two, Abraham and R••hab. As for Abraham, I demand, whether he were not justified by works, (particularly, that eminent work, when he really

purposed, and had God continued the command, would actually have offered up his Son Isaac on the Altar), I demand, Whether by that, and his other works, he did not shew, that he had a true and lively Faith(c)? Thou seest therefore, that his Faith rested not in a bare knowledg, or profession, but was operative; it had efficacy and influence upon his works; it did not exert it self in acts of belie∣ving only, but also in working; so that his Faith, by producing good works, was declared to be a perfect and true Faith, and such as had all the parts belonging to it. And his Faith was impro∣ved, and strengthened, and perfected by works, as the inward vigour of the spirits is increas'd by motion and exercise. Yet this must not be so understood, as if works did perfect Faith, by com∣municating of perfection to it, but only that they do stir up, exercise, and excite the vigour of it. This therefore being an evident discovery of A∣brahams Faith; it plainly appear'd, how truly it was said of him before, Gen. 15. that he believed, and it was imputed to him for righteousness. So that the first testimony, and solemn approbation which Abraham had from God, was because of his Faith. And by his readiness to sacrifice his Son, he de∣clared he had a true justifying-Faith; and accor∣dingly the Lord saith after this trial, Now I know that thou fearest me, Gen. 22.12. And hereupon he was called, the Friend of God. You see then, that by Works (that is; by the parts, and offices of a holy life) a man is justified, that is, acquitted from hypocrisie, and his Faith is manifested to be good, and right, and he himself just and righteous. You see also, that he is not justified by Faith on∣ly, that is, by a bare, and naked profession, or dead and vain Faith, such as consisteth in a meer assent, or empty knowledg and speculation, which is so far from justifying, that it is not properly Faith. I come now to my other instance, viz. that of Rahab, which I the rather make use of, because some might say, that indeed Abrahams Faith (the great pat∣tern of Believers) might produce good works, but every Believers Faith cannot arise to the strength of Abrahams. For answer to this, I shall shew, that the weakest Faith, that is true, and saving must produce good works. And for the proof of this, I shall instance in Rahab an Harlot(d), and an Heathen, when God first wrought upon her, yet after she was converted, her Faith, how weak soever, express'd it self in a very self-denying act. Had she said to the Messengers of the Children of Israel, I believe the God of Heaven and Earth hath given you this whole Land for a Possession, yet I dare not shew you any kindness in this City; it had been such a dead barren Faith, as we have been speaking of: but her Faith prevailed so far with her, that she perform'd a grateful office to them, though she ran a great hazzard thereby, and expos'd her self to the rage of the people of her City, for harbouring spies, and sending them out by ano∣ther way, to escape the great danger they were in. See Josh. 2.

He concludeth this whole dispute, shewing, how little is to be ascribed to an empty profession of Faith without works: such a Faith, he tells them, 'tis but as the body without the vital spirit, which every body knows to be no more than a meer carcass. From Ver. 14, to the end.

6. He re-assumes the discourse he had been upon before in the end of the first Chapter, admonishing them to take heed of offending with their tongues, and particularly, not to arrogate to themselves a supercilious Mastership over others, (taking upon them to censure them at pleasure), because such heavy censures draw down upon themselves very great and heavy judgments; see 1 Cor. 11.31. Mat. 7.2.

And he disswades there from, 1. Ʋpon consideration of the common frailty, incident to all men; telling them, that In many things we offend all. And 2ly, Because bridling the tongue is a sign of some good progress and growth in grace. He that can govern his tongue aright doth thereby manifest himself to be a sincere, and grown, and well improv'd Christian, and able to bridle the whole body, that is, able to govern all his other actions a∣right, which are acted by the members of the body. This he further illustrates, by two Similitudes. 1. Of a Bridle-bit. 2. Of a Rudder, or Helm of a Ship. If we guide the Bri∣dle well, we rule the Horse; if we rule the Stern aright, we guide the Ship: So the Tongue, though but a small member, yet well ordered, and governed, ef∣fecteth(a) great things. But great inconveniences a∣rise where this small member is not well-governed. For as a little fire kindleth much wood, so an evil Tongue is a fire, (there is a world(b) of sin in it), 'tis a powerful means to kindle great strifes and divi∣sions. An evil Tongue is of so cursed an influence, that it often defiles the whole body, that is, involves the other members in guilt, and defiles them, by drawing them to act, and commit sin, [see Eccles. 5.6.]. It sets on fire the whole World, or, (as some render it), the whole course and revolution of our life(c) from youth to manhood, from manhood to old age. The evils of the tongue diffuse themselves into all the parts of mans life, and it sets on fire, with its wickedness, the wheel and course of all our natural faculties, being it self set on fire by the Devil, and kindled with that fire that comes from Hell. And having thus shewed the cursed influence of the Tongue, he comes now to shew, how difficult the cure is. He tells them, there are no kind of Beasts but may be tam'd by humane art and skill; nothing in nature so violent and hurtful, but humane art and industry, hath made it serviceable to the use of men. But the Tongue is harder to be tam'd than any of these. 'Tis such an indisciplinable member, that no mans reason, or skill, can tame another(d) mans unruly tongue; nor can he tame his own of himself, without the assistance of divine grace. An evil Tongue is an unrestrainable evil, full of deadly poison, spitting forth the venome of re∣viling, backbiting, reproaching, cursing, and many other evils.

But some might here object, With our tongues we praise God, therefore the Tongue is not so full of venome as you suggest.

For answer, he shews, What a foul sin it is in any Christian to use this member to so distant offices as some do, namely, therewith in the publick con∣gregation to bless God, and afterwards to judg and rail at their Christian Bre∣thren, who, for that Image of God they bear upon them, are to be regarded,

and used with kindness: What, says he, shall two such contrary things, as blessing and cursing, proceed out of the same mouth? This, he tells them, ought not to be. And if they would further understand the monstrousness of this practice, he will represent it unto them, by three Similitudes. Can a fountain (says he) send forth two sorts of waters, of so different a nature, as bitter and sweet? or can the Sea send out salt water and fresh? Can a Fig-tree bear Figs and Olive-berries too? Can a Vine bear Gr••pes and Figs, the the fruit that belongs to another Tree? And as these things are impossible in the ordinary course of Nature; so he shews them, 'tis absurd in manners, that the same Tongue should bring forth good and evil, should bless and curse, pray and revile. Therefore the tongue should be employed to those good uses to which God has appointed it, and not to the contrary. From Ver. 1, to 13.

7. He comes now to shew, what is one of the prime causes of the unruliness, and intemperance of the Tongue, namely, A false perswasion, which is in some, of their own wisdom and knowledg, whereas there is no true wisdom in them. He tells them, that if any will approve himself to be a truly wise and understand∣ing man, he must by the goodness of his conversation and works, testifie that there is in him, such a wisdom as is accompanied with meekness. But if he nou∣rish bitter envying, and strife in his heart, and vent it by his Tongue, he hath no reason to glory and boast of his wisdom; for he does plainly lye against the truth in such vain brags and boastings. Such wisd••m as that, he may assure himself, descendeth not from heaven, but is earthly, sensual, devilish. For the effects of envy and strife, are confusion and all manner of evil. But the wis∣dom that is from above is first pure, it will not allow or brook any filthiness, either of sin or error; then peaceable, not rigid, but gentle, mild, equitable, receding from its own strict right in order to peace; 'Tis also gentle, and mo∣derate, and persuasible, full of compassions, and mercy, being fruitful in good works, without judging(e), or too severely cen∣suring the actions of others, and without hypocrisie. He concludes this wh••le discourse, shewing the happiness of those that have this wisdom, that disposes to peace; for the fruit of righteousness, which consists in peace(f), (comprehending in it, all true blessedness) is sown for them that have that meek wisdom, and are of a peaceable disposition themselves, and endeavour to make peace among others. From Ver. 13, to the end.

8. Having shewed, in the foregoing Chapter, that a false perswasion of their own wisdom and knowledg, was one great cause of the dissentions among them, (which were so violent, that they resembled, as it were, wars and sight∣ings) he comes now to shew other causes of their contentions and quarrel∣lings, which were their carnal and pleasing lusts, viz. their covetousness, en∣vy, and pride, which warr'd in their members, (that is, in their wills and affections, see Rom. 7.23.), against the motions of the Spirit of God. He tells them, they eagerly and passionately coveted the honours and riches of this world; but yet could not obtain what they desired. They envyed(a) and grudged their Neighbours the good things God had given them, yet could not attain to their happiness. They coveted them eagerly, but it no∣thing availed them: They strove and quarrell'd with one another about them, yet obtain'd them not, because they sought them not of G••d by prayer, who is the alone Author and Giver of all blessings. Or if they did sometimes seek to the Lord for them, yet they sought them not in a right

manner, nor for a right end, namely, that they might serve him with them; but they sought them, that they might consume and waste them upon their lusts. Hereupon, he calls them, Adulterers(b), and Adul∣teresses, in a spiritual sense; because, the love of the world had alienated and estranged their hearts from the Lord [Mat. 12.39.] He tells them, that to give up, or engage their affections to the pleasures, profits, and honours of the World, or to seek to gratifie worldly men, or worldly lusts, is reckoned by God as hostility against himself. For friendship with the World, and conformity to the vices which reign in it, is that which renders a man hate∣full to God, it being a plain siding with his Adversaries. From Ver. 1, to 5.

9. He dehorts from Pride and Envy. He shews them, that 'tis not for no∣thing that the Scripture speaks to this sense and purpose, though not in express words. The Holy Spirit(c) that dwelleth in us, doth it incite or move to envy? No, that is impossible; for he, is liberal in his communications of Grace, which forms mens hearts to Humility and Charity, that are con∣trary thereunto. Therefore the Scripture saith, [Prov. 3.34. according to the Septuagint], God resisteth the proud, and giveth grace to the humble. He advises them therefore, to submit themselves to the gui∣dance and direction of the Spirit of God, and to re∣sist the Devil when he tempts them to any of those sinful lusts, and he shall flee from them. He advises them, to seek unto the Lord, and to emplore his aid a∣gainst these lusts by fervent prayer, and to draw nigh to him by true Repentance and Faith; and he will draw nigh to them by his grace, blessing, and help; see Zach. 1.3. Mal. 3.7. He advises them, to cleanse their hands, which were full of violence, and extorti∣on; and to purifie their hearts, which were fill'd with malice, and envy; that is, to look to the reforming both of their inward and outward man. And those of them especially should take care of this, who have hi∣therto been so double-minded, and have had their hearts as it were divided between God and the world. L••stly, he exhorts these envious, proud, ambitious, covetous persons, to exercise a deep penitential mourning before the Lord for their sins; and to turn their carnal rejoicing in their possessions, into weeping, and mourning at the sad apprehension of the approaching judgments, and to humble themselves in the sight of God, depre∣cating his displeasure, and earnestly imploring his par∣don in Christs name, that so he may, by giving them a sense of his pardoning mercy, raise up their hearts again, and revive and comfort them. From Ver, 5. to 11.

10. He comes now to disswade them from another sin, and that is detra∣ction, or speaking evil of one another. For he tells them, he that detracts from, or censures his Brother, detracts from the Law, and judges, or condemns the Law, which commands us to love our Brother, and condemneth rash judging, Lev. 19.16. M••t. 7.1. He therefore that judgeth his Brother, is not an ob••dient observer of the Law, but foolishly arrogates to hims••lf, as it were, a power to judg and controul the Law, as if it had forbidden some things with∣out just cause. But they are to know, there is but one Law-giver, who can give Laws to the Conscience, who is God the Lord, (Isa. 33.22.); into whose

place, they arrogantly put themselves, who rashly judg their Neighbour, and conse∣quently condemn his Law, that forbids it. Now he tells them, this Law-giver is the only Judg, who hath power to save those that obey him, and to destroy those that resist him. What is man therefore, that he should dare to usurp his office by judging his Brother.

11. Having reprehended those that contemned the Law, he now comes to re∣prove those that contemned providence, promising to themselves a long time in this world, and an happy accomplishment of their carnal projects, without any sense or apprehension of their own frailty, or the sudden strokes of God. He there∣fore here person••tes them, and gives an accurate representation of their thoughts, shewing how vain their peremptory carnal confidence of success in their affairs, is, seeing no man can foresee, what will be on the morrow; our life being like a vapour appearing for a little time, and oft times on the suddain vanishing away. Therefore there should be a continual acknowledgment of divine providence in their hearts, and such an outward profession of it in their words, as may distinguish them from profane men, who have no sense thereof. But you, says he, glory in th••se your insolent boa••tings, and presumptions, by which you openly publish the wicked stupidity of your hearts. And for you, that are Christians, to be guilty of this, (who have received so much light, and knowledg, to the contrary), this will render you the more inexcusable, and make you more liable to punishment on that account. From Ver. 12, to the end.

[Chap. 5] 12. He now sharply reprehends the carnal rich men among them, and de∣nounces the judgment of God against them, for their Injustice, Intemperance, and Cruelty. He bids them, weep and howl in contemplation of the calamities that hung over their heads, which they could not escape, except they seriously repented. He tells them they had hoarded up riches, viz. Corn, Wine, and Oyl, and such like perishable commodities, till they were corrupted; and had laid up Garments, that is, Silks, wearing Clothes, and Linnen, and such kind of Wares till they were moth-eaten. Their Gold and Silver, they let lye useless by them, and as it were, canker and rust in their Chests; and their Garments they suffered to be m••th-eaten, rather than they would employ those their riches to good uses. And he tells them, this moth, and this rust will at the day of Judgment be witnesses against them, and of their avarice and covetuousness. And these witnesses shall be turned into tortures, after the last Judgment, when they shall be punished in Hell, wherein their miserable souls, and bodies, shall be preyed on by torments, as by fire; and those cutting reflecti∣ons upon the rust and moth, will be bitter and terrible, and gnaw upon their Consciences with a sharp and bitter anguish. And that he may further intimate their folly, he tells them, they had hoarded and heaped up wealth against the last days, viz. those scattering and fatal days to the Jewish C••mmonwealth, which were now approaching. All that treasure which with so much wrong to others, and violation of their Consciences, they had heaped together, was but heaped up for the Spoiler, and the violence of the Romans. And that he may further aggravate their hainous guiltiness, he tells them, that they were not only uncharitable to the poor, and backward to help them, but they were op∣pressors of them, and that oppression of their poor servants, and labourers in de∣frauding them of their wages, cried for vengeance against them, in the ears of the Lord of Hosts; see Deut. 24.14, 15. But this was not all, he tells them, of another crime they were guilty of, viz. their sensuality, charging them for li∣ving like luxurious Gluttons(a), making every day a Festival(b), or a day of sl••ughter, wherein many Beasts were killed for Sacrifice and Food, and a great part of which was reserved for the use of the worship∣per, which he was to carry home, and eat with his friends; see Prov. 17.1. Prov. 7.14. Lastly, He reproves them, for their tyrannical and oppressing cruelty,

in procuring, by their power and authority, the condemnation and destruction of the Just(c), they not resisting them, nor having any means to defend them∣selves against their violence(d). From Ver. 1, to 7.

13. Having thus shewed, how the wicked rich men shall be punished for their wickedness, and oppr••ssi••n; he c••mes now to comfort the poor faithful Brethren that were oppressed by them, and to exhort them to exercise patience under their sufferings, till Christ should come to execute vengeance on the obdu∣rate Jews in the destruction of their City J••h. 21.22. This he presseth from the examples of the husbandmans waiting for the fruit of the earth, and from his patient expecting, in order to that, both the showers that come in the Seed∣time to fit the ground, and for those that come before Harvest, or Reaping, to plump the Corn. So, he tells them, they should be patient, and encourage their hearts, because that Coming of Christ before mentioned, was near at hand. He further exhorts th••m, not ••nly to bear those injuries patiently, which they re∣ceiv'd from wicked rich men, but those also which th••y suffered from divers of their Brethren, who together with th••m did profess the holy Faith. He advises th••m, that they should not in a groaning(e) manner require vengeance against them from the hand of God, but forgive them; otherwise they had great rea∣son to expect to be judged, and punished by Christ the Judg, whose coming was so nigh, that they might as it were say, He was at the gate. And that he may yet further perswade them to patience, he sets before them, the example of the Prophets, who, though dear to God, and employed to speak to the people from him, (and so might seem sheltred under the Buckler of their special Com∣mission), yet were exercised with many and sharp afflictions; and therefore, why should they promise themselves freedom and exemption? He assures them, that himself, and the other Apostles, did esteem and look upon those, as blessed persons, who did patiently bear those trials and afflictions, the Lord was plea∣s••d to exercise them with. And to confirm what he had said, he sets before them the instance of Job, who having patiently endured very sore afflictions, at last God mad•• a very gracious end with him, giving him double to all that he had lost, Job 42.10. From whence it appears, that God is far from despi∣sing us in our ••fflictions, and that he is a God of tender bowels and compassions. From Ver. 7, to 12.

14. In the next place, he seriously dehorts them from rash and unnecessary swearing, or swearing by Creatures, which (it seems) was too common a∣mong the Jews at that time. He forbids them to use any unlawful or unne∣cessary Oath; but in their ordinary converse, barely to affirm, or deny, without adding any Oath thereto, l••st they bring upon themselves the judgment(f) of God. Ver. 12.

15. He comes now to direct them, how to behave themselves, both in an afflicted and in a prosperous condition, and especially in time of sickness. In affliction, he tells them, their duty is prayer; in prosperity, their duty is giving of thanks, or singing to Gods praise. And when any of them are sick, he advises them, to send for the

Elders(g) of the Church to pray over th••m, and if th••y have the gift of healing(h), (which at that time, was given to some Teachers and Elders, see 1 Cor. 12.9.), that they should anoint them with Oyl, calling upon the Name of Christ, who is the Au∣thor of all such miraculous healing, see Act. 3.16. This gift our Saviour was pleased should accompany the prea∣ching of his Gospel in those primitive times, for the confirmation of it; but now it is ceased since the Gos∣pel is sufficiently confirmed. He further tells them, that the prayer thus made to the Lord, by the Elders, and by the sick person, proceeding out of a true Faith, shall be a means of saving, and recovering the sick per∣son from that distemper, except when it pleaseth God otherwise to order it, for his own glory, and the good of the sick person. He further adds, that if any special sin hath drawn down this disease upon this sick person, it shall, upon the earnest prayers of the El∣ders, and the Repentance, and Faith of the sick person, be remitted; so that his disease shall be removed. Therefore he advises them, in such cases, to con∣fess their sins one to another, that they might more particularly, and perti∣n••ntly pray one for another, mutually succouring one another by their counsel, and prayers, under the wounds and burdens of Conscience, that so both the wounds of their Consciences, and the maladies of their bodies may be healed. And for their encouragement, he tells th••m, that the effectual fervent(i) prayer of a righteous man availeth much, that is, the prayer wrought, and excited in him by the Spirit of God, and which proceeds from the vehemency of an earnest spirit, and fervent affections. This he further proves to them, by instancing in Elias, who was a man subject to like passions with us; and if he obtained so much of God by prayer, that he shut and opened the Heavens, that is, the Clouds, [see Luc. 4.25. Deut. 11.17.], surely our fervent prayers shall not be in vain. From Ver. 13, to 19.

Lastly, From Prayer, he passes to another Christian office, viz. Admonition, exhorting them, to do what they can to reduce and convert an erring Brother, viz that errs either in Faith or Manners; whereby they will be instruments in Gods hand of saving a soul from eternal death; and procure that God may cover and hide his sins, that is, remove them out of the sight of his justice(k), and not impute them to his condemnation. From Ver. 19, to the end.

Notes

• Christs. Neronis 66 6
• Brother of Joses, Mat. 13.55. sirnamed the less, Mark 15.40. called the Brother, that is, the Kinsman of the Lord, Gal. 1.9. being the Son of Mary, the Sister of the Lords Mother, see Act. 15.13.
• She is called Mary of Cleophas, Joh. 19.25. either because her Hus∣band had two Names, Alpheus and Cleo∣phas, (as was usual with the Hebrews), or else because she had had two Hus∣bands, first Alpheus, by whom she had had James and Joses, and after his death Cleophas, by whom she had Ju∣das and Simon.
• ••istle of Iames.
• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur qui ante alios vo∣cati sunt, 1 Cor. 16.15.
• (b)

  Faith is our work, Repentance our business, the life of love and praise our duty. Dr. Manton in loc.
• (c)

  Audi multa, loquer•• opportuna.
• Chap. 2.
• (a)

  Jacobus cum intellexit morem invalescere dandi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex opi∣bus, non ex virtutibus, huic malo, multa post se mala tracturo, occurrit. Grot.
• (b)

  The Jews used to keep Courts in their Synagogues. Therefore Mat. 10.17. We read, They shall scourge you in their Synagogues. Act. 22.19. Beat in every Synagogue: Because where Sen∣tence was given, there Judgment was executed. And 'tis probable, that be∣ing now converted to Christianity they still held the same course.
• (c)

  Maimonides Saned. cap. 21. says, It is expresly provided by the consti∣tutions o•• the Jews, that when a poor man and a rich plead together, the rich shall not be bidden to sit down, and the poor to stand, or sit in a worse place, but both to sit, or both to stand. See Thorndick, of the right of the Church in a Christian state. pag. 38, 32.
• (a)

  Faith doth save in that way of concurrence in which any act of the creature can be said to save; see Eph. 2.8. But Faith which is only in the tongue and lips, which is alone, and by it self, such a Faith as the Devils may have, such a Faith is dead, and can no more be accounted Faith than a dead man can be accounted a man; such a Faith doth not save.

  Sola sides justificat, sed non fides quae est sola.
• (b)

  The Apostle doth not direct this to any one person, but to such an order or sort of men. Hypocrites must be roused with some asperity & sharpness.
• Heb. 11.17.
• (c)

  So that James doth not take Justification here in that sense, that Paul doth when he speaks of mans Ju∣stification before God; but for a shew∣ing forth of his justification before men. Paul speaks of the justification of a sinn••r, from the curse of his natural condition, and the accusations of the Law. James, of the justification and approbation of that Faith by which we are thus accepted with God. Paul shews how a sinner is absolv'd; James how a Believer is approved. Also by the word Faith, when he denieth that we are justified thereby only, v. 24. he understandeth a naked assent and pro∣fession of the Christian Faith, which is not accompanied with good works, as the true saving Faith is. Paul dis∣puteth how we are justified, and James how we shall evidence our selves to be justified. The one taketh justificati∣on for acquittance from sin, and the other for acquittance from hypocrisie. The one for the imputation of righte∣ousness, the other for the declaration of righteousness Paul speaketh of the office of Faith: James of the quality of Faith. Paul pleadeth for saving Faith, James pleadeth against naked assent. The one speaketh of the justifying of the person; the other of the Faith. Paul having to do with Pharisaical Justicia∣ries proveth invincibly, Justification by Faith, without works. James having to deal with carnal Professors, proveth as strongly, That a Profession of Faith, without Works, is dead.
• (d)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meretrix] Videtur vox etiam cauponam significare: plerunque cauponae talem etiam quaestum laciebant. Dicitur meretrix, scil. quae talis sue∣rat antequam ad verum Deum (ab hospitibus Hebraeis edocta) se conver∣teret. Sic Mat. 21.31. Meretrices di∣cuntur intrare in regnum coeleste. Op∣timè Rahab figuram gerit eorum, qui ex gentibus extraneis in Christum cre∣didêre: Nam & horum saluti vita pri∣or flagitiosa nihil obstitit.
• Chap. 3.
• Prov. 13.3. He that keepeth his mouth, keepeth his life.

  Prov. 22.23. Whoso keepeth his mouth and his tongue, keepeth his soul from trou∣bles.
• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de magnis se jactat i. e. res magnas efficit.
• (b)

  Mundus iniquitatis, id est, res plenissima iniquitatis.
• Quidam circulum seu orbem condi∣tum, (ut sit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), redduni, ut significetur, linguam perversam totum orbem mundi, velut infernali igne in∣flammare. Glass.
• (c)

  Accendi à linguâ rotam nativita∣tis nostrae] Humanae vitae cursum rotae comparat. Quum alia vitia vel aetate vel temporis successu corriguntur, vel saltem non occupant totum hominem, vitium linguae spargi ac grassari per om∣nes vitae partes asserit. Calv.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Rota nativi∣tatis] vitae cursum aut revolutionem sig∣nificat.
• (d)

  v. 8. Linguam; nempe alienam, nemo domare potest, sicut animalia sera mansuefacimus. Grot.
• (e)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sine dijudicatione]. Jaco∣bus hîc dijudicationis verbo nimis anxi∣am, ac scrupulosam inquisitionem no∣tat, qualem serè in hypocritis cernere licet, qui dum nimis exactè inquirunt in fratrum dicta, & facta, nihil non in sinistram partem rapiunt. Calv.
• (f)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Ut sensus sit. Pax (h. e. vera selicitas) quae quasi fructus è justitiâ nascitur, seritur iis qui operam dant paci. Pisc.
• Chap. 4.
• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] ye envy, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ye skill. Sic Calv. Beza, Cajetan, &c. Vous portés envie & jalousie l'un à l'autre, &c. Amtraut.
• (b)

  Adulteros apellat metaphoricè, quia à Deo ••ornicatur, as{que} adulteratur, quis∣quis amorem, quem Deo debet, ad mun∣dum transfert. Estius.
• See 1 Joh. 2.15, 16.
• (c)

  By Spirit, we understand here the Spirit of God, because that phrase, The Spirit which dwelleth in us, is most properly, and most usually applied to the Spirit of God, who is given to us, that he may dwell in us, Rom. 8.9, 11 1 Cor. 3.16.

  An putatis quod inaniter Scriptura dicat, Ad invidiam concupiscit Spiritus, qui habitat in nobis! Quae verba qui∣dam deducta esse arbitrantur ex Num. 11.29. Dixit autem Moses illi, An in∣vides meâ causà? O si daretur, totum po∣pulum Jehovae prophetas esse! q. d. com∣munis est ille Spiritus, qui in utroque nostrûm, & in aliis Dei servis habitat. Immeritò igitur illis prophetantibus, (Eldad & Medad), invides; quia sine omni invidentiâ ego expecto, ut om∣nes & singuli in populo, Spiritu Dei instructi, prophetare possint Ab hy∣pothesi ergo ad thesin progreditur A∣postolus, & erotematicè ait, Ad in vi∣diam concupiscit ••piritus qui habitat in nobis? Quâ interrogatione idem sen∣su exprimitur, quod in paraphrasi ver∣borum Mosis dictum modò est Glass.

  Cap. 4. v. 5. Ego de spiritu Dei ac∣cipio, & interrogativè lego hanc sen∣tentiam. Probare vult Apostolus, ex quo invident non regi eos Dei Spiritu, quo∣niam ipse aliter fideles instituat. Negat Jacobus regnare Dei Spiritum ubi vigent pravae cupiditates, quae nos ad mutuam contentionem irritant. Calv.
• (a)

  Enutrire corda, significat indul∣gere sibi, non modò ad naturae satie∣tatem, sed quantum fert cupiditas.
• (b)

  Ita vos pavistis quotìdie sicut fieri soleb••t in diebus solenniorum convivi∣orum post victimas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Grot.

  Ut in die festo in quo s••lent mactari victimae in epulum. Vatabl.
• (c)

  Taxatur hic crudelitas divitum in pauperes, quod eos in judicio iniquè opprimerent. Quae oppressio Metaphoricè mors dicitur, quod ut iis vitam acerbissimam redderent. Justum autem vocat non Christum (justum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ut ali∣qui exponunt, sed pauperes innocentes, justitiae addictos, per Enallagen numeri usitatam, Isa. 3.11. 1 Tim. 1.9. ut in il o exemplo: Romanus praelio victor. Gomar.
• (d)

  v. 6. Non resistitur vobis] i. e. lecistis pro arbitrio nec quisquam vobis resistit.
• (e)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• v. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Quae valdè caveri volumus, ea dicere sole∣mus cavenda ante omnia.
• (f)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alia exemplaria habent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ne in simulationem incidatis; quia multum utentes juramentis, multa mentiuntur. Receptissima lectio est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ne in condemnationem incidatis. Treidl.
• v. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? is any merry? the effect is put for the state, gladness for prosperity, which is wont to make the heart glad and merry.
• (g)

  The term Elder is given to all the Offices and Administrations in the Church, from the Apostle to the Dea∣con.
• (h)

  Hoc intelligendum est de iis Se∣nioribus, qui temporario illo sancto dono e••ant praediti, sicut praecipit Chri∣stus, Mat. 10.8. infirmos curate; & Apo∣stoli paruerunt, Mar. 6 13. & unxe¦runt oleo multos infirmos, & curarunt, & 1 ••or. 12.18. Posuit Deus in Eccle∣sia, primum Apostolos, &c. dona sana∣tionum, & v 30. Num omnes habent donum sanationum? q. d. minimè. Go∣mar.
• Oleam apud Hebraeos divinam gratiam significabat.
• (i)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 'Tis true we have no such thing in the History (which we have at large, 1 King. 17. & 18. ch.) that he prayed it might not rain. The Scripture only expresseth, that he foretold a drought. But it seems, the worship of Baal being every where received in that kingdom, extorted from that good man, (so full of zeal for God), an earnest prayer to the Lord for drought, as a punishment upon that wicked people: by which judgment the people being corrected, he prayed again ••or rain, and obtain'd it, 1 King. 18.42. For 'tis usual in Scripture to give us the substance of an history in one place, and in another the circumstances of it. See 2 Tim. 3.8. Psal. 105:11. Heb. 12, 21.
• (k)

  Peccata sic velantur ut in judicio non revelen∣tur.