The Apostolical History, Chapter 7 · Section 5 – Section 6
SECT. V.
FEſtus, the Roman Procurator dying in Judea, Nero ſends Albinus to ſucceed him in that Province.Christs. Neronis 66 6 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 *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.Son of Alpheus, before them, and cauſed him to be condemned to be ſtoned; ſee Joſeph. lib. 20. ch. 8.. Euſebius 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 Mary *She is called Mary of Cleophas, Joh. 19.25. either becauſe her Husband had two Names, Alpheus and Cleophas, (as was uſual with the Hebrews), or elſe becauſe ſhe had had two Husbands, firſt Alpheus, by whom ſhe had had James and Joſes, and after his death Cleophas, by whom ſhe had Judas and Simon., (Siſter to the bleſſed Virgin), called James the leſs, [Mark 15.40.], and the Lords Brother, [Gal. 1.19.], that is, (after the Jewiſh manner of ſpeaking), his Couſin-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, ſcattered abroad in divers Countries, and accordingly he addreſſes this Epiſtle to them. 'Tis probable, he wrote it not long before 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.
…iſtle of Iames.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 Goſpel; by which afflictions, they may be proved, whether they will, even in adverſity, ſtick cloſe to Chriſt, or no. For they ſhould conſider, that thoſe temptations 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 patient 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 preſſure 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 liberally, 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, produces 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 again, 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 holy a nature that he cannot be tempted or ſtirred up to ſin by any means whatever; 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 inward 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 deceived, as to aſcribe the cauſe of their impiety unto God. For He is immutably 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 believers among the Jews) by the word of his Goſpel, that as the firſt fruits(a)foreign dicuntur qui ante alios vocati ſunt, 1 Cor. 16.15. were under the Law conſecrated to God, ſo we might be conſecrated to him before 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 doing 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 divine 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, having 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 diligently 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 eternal 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)Faith is our work, Repentance our buſineſs, the life of love and praiſe our duty. Dr. Manton in loc. 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 themſelves 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)Audi multa, loquer… opportuna.. Such a mans profeſſion of the Chriſtian Faith, he aſſures them, is but vain. But they that would manifeſt their profeſſion 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 defilements 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, Chap. 2.that it ſeems was too common amongſt them, which was this, They over-eſteemed the rich (a)Jacobus cum intellexit morem invaleſcere dandi foreign ex opibus, non ex virtutibus, huic malo, multa poſt ſe mala tracturo, occurrit. Grot., 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 Judgment Seats, deſpiſing and diſeſteeming the poor, and not regarding them according 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 Synagogues (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 Sentence was given, there Judgment was executed. And 'tis probable, that being now converted to Chriſtianity they ſtill held the ſame courſe., 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 contemn the Poor man (c)Maimonides Saned. cap. 21. ſays, It is expreſly provided by the conſtitutions 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.; 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 intimates, 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, contained 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 righteouſneſs 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 obſerver 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 obedience 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 Seventh 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 given 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 expr…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, unprofitable Faith (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., becauſe ſuch a Faith, as is void of good works, cannot ſave. So that in this whole diſcourſe, 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 demonſtrate 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 believeſt 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 thereby of ſalvation, they are fill'd with unceivable horror, upon the apprehenſion of his juſtice. All knowledg of God, out of Chriſt, is very uncomfortable to ſinners. But wilt thou rightly underſtand and conſider, (O vain Profeſſor (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.!), 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 *Heb. 11.17.), I demand, Whether by that, and his other works, he did not ſhew, that he had a true and lively Faith (c)So that James doth not take Juſtification here in that ſenſe, that Paul doth when he ſpeaks of mans Juſtification before God; but for a ſhewing 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 profeſſion of the Chriſtian Faith, which is not accompanied with good works, as the true ſaving Faith is. Paul diſputeth how we are juſtified, and James how we ſhall evidence our ſelves to be juſtified. The one taketh juſtification for acquittance from ſin, and the other for acquittance from hypocriſie. The one for the imputation of righteouſneſs, 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 Justiciaries 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.? 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 believing 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 improved, 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 communicating 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 Abrahams 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 declared he had a true juſtifying-Faith; and accordingly 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 only, 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 pattern 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)foreign meretrix] Videtur vox etiam cauponam ſignificare: plerunque cauponae talem etiam quaeſtum laciebant. Dicitur meretrix, ſcil. quae talis ſuerat antequam ad verum Deum (ab hoſpitibus Hebraeis edocta) ſe converteret. Sic Mat. 21.31. Meretrices dicuntur intrare in regnum coeleste. Optimè Rahab figuram gerit eorum, qui ex gentibus extraneis in Chriſtum credidêre: Nam & horum ſaluti vita prior flagitioſa nihil obſtitit., 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 another 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, Chap. 3.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*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 troubles. 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 aright, 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 Bridle 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, effecteth(a)foreign de magnis ſe jactat i. e. res magnas efficit. great things. But great inconveniences ariſe 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)Mundus iniquitatis, id eſt, res pleniſſima iniquitatis. of ſin in it), 'tis a powerful means to kindle great ſtrifes and diviſions. 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*Quidam circulum ſeu orbem conditum, (ut ſit foreign, & foreign pro foreign), redduni, ut ſignificetur, linguam perverſam totum orbem mundi, velut infernali igne inflammare. Glaſſ., or, (as ſome render it), the whole courſe and revolution of our life(c)Accendi à linguâ rotam nativitatis 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 omnes vitae partes aſſerit. Calv. foreign] Rota nativitatis] vitae curſum aut revolutionem ſignificat. 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)v. 8. Linguam; nempe alienam, nemo domare poteſt, ſicut animalia ſera manſuefacimus. Grot. 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 reviling, 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 congregation to bleſs God, and afterwards to judg and rail at their Chriſtian Brethren, 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 underſtanding 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 nouriſh 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 wiſdom 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 moderate, and perſuaſible, full of compaſſions, and mercy, being fruitful in good works, without judging(e)foreign, ſine dijudicatione]. Jacobus hîc dijudicationis verbo nimis anxiam, ac ſcrupuloſam inquiſitionem notat, qualem ſerè in hypocritis cernere licet, qui dum nimis exactè inquirunt in fratrum dicta, & facta, nihil non in ſiniſtram partem rapiunt. Calv., or too ſeverely cenſuring 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)foreign] Ut ſenſus ſit. Pax (h. e. vera ſelicitas) quae quaſi fructus è juſtitiâ naſcitur, ſeritur iis qui operam dant paci. Piſc., (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.
Chap. 4.8. 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 ſightings) he comes now to ſhew other cauſes of their contentions and quarrellings, which were their carnal and pleaſing luſts, viz. their covetouſneſs, envy, 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)foreign] ye envy, non foreign Ye skill. Sic Calv. Beza, Cajetan, &c. Vous portés envie & jalouſie l'un à l'autre, &c. Amtraut. and grudged their Neighbours the good things God had given them, yet could not attain to their happineſs. They coveted them eagerly, but it nothing 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)Adulteros apellat metaphoricè, quia à Deo …ornicatur, aſ que adulteratur, quiſquis amorem, quem Deo debet, ad mundum transfert. Estius., and Adultereſſes, 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*See 1 Joh. 2.15, 16., and conformity to the vices which reign in it, is that which renders a man hatefull 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 nothing that the Scripture ſpeaks to this ſenſe and purpoſe, though not in expreſs words. The Holy Spirit (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 quidam deducta eſſe arbitrantur ex Num. 11.29. Dixit autem Moſes illi, An invides meâ cauſà? O ſi daretur, totum populum Jehovae prophetas eſſe! q. d. communis 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 omnes & ſinguli in populo, Spiritu Dei inſtructi, prophetare poſſint Ab hypotheſi ergo ad theſin progreditur Apoſtolus, & erotematicè ait, Ad in vidiam concupiſcit …piritus qui habitat in nobis? Quâ interrogatione idem ſenſu exprimitur, quod in paraphraſi verborum Moſis dictum modò eſt Glaſſ. Cap. 4. v. 5. Ego de ſpiritu Dei accipio, & interrogativè lego hanc ſententiam. Probare vult Apoſtolus, ex quo invident non regi eos Dei Spiritu, quoniam ipſe aliter fideles inſtituat. Negat Jacobus regnare Dei Spiritum ubi vigent pravae cupiditates, quae nos ad mutuam contentionem irritant. Calv.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 contrary 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 guidance and direction of the Spirit of God, and to reſiſt 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 againſt 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 extortion; 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 hitherto 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, deprecating his diſpleaſure, and earneſtly imploring his pardon 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 detraction, 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 without 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 conſequently 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 reprove 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 therefore 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 denounces 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 reflections 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 oppreſſors of them, and that oppreſſion of their poor ſervants, and labourers in defrauding 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 living like luxurious Gluttons(a)Enutrire corda, ſignificat indulgere ſibi, non modò ad naturae ſatietatem, ſed quantum fert cupiditas., making every day a Feſtival (b)Ita vos paviſtis quotìdie ſicut fieri ſoleb…t in diebus ſolenniorum conviviorum poſt victimas foreign. Grot. Ut in die feſto in quo ſ…lent mactari victimae in epulum. Vatabl., 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 worſhipper, 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)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 foreign) ut aliqui 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., they not reſiſting them, nor having any means to defend themſelves againſt their violence(d)v. 6. Non reſiſtitur vobis] i. e. leciſtis pro arbitrio nec quiſquam vobis reſiſtit.. 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 obdurate 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 Seedtime 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 receiv'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)foreign. manner require vengeance againſt them from the hand of God, but forgive them; otherwiſe they had great reaſon 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 Commiſſion), 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 pleaſ…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 deſpiſing 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,v. 12. foreign] Quae valdè caveri volumus, ea dicere ſolemus cavenda ante omnia. which (it ſeems) was too common among the Jews at that time. He forbids them to uſe any unlawful or unneceſſary 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)foreign. Alia exemplaria habent foreign. Ne in ſimulationem incidatis; quia multum utentes juramentis, multa mentiuntur. Receptiſſima lectio eſt, foreign, i. e. foreign, ne in condemnationem incidatis. Treidl. 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 *v. 13. foreign? is any merry? the effect is put for the ſtate, gladneſs for proſperity, which is wont to make the heart glad and merry., or ſinging to Gods praiſe. And when any of them are ſick, he adviſes them, to ſend for the Elders (g)The term Elder is given to all the Offices and Adminiſtrations in the Church, from the Apoſtle to the Deacon.of the Church to pray over th…m, and if th…y have the gift of healing(h)Hoc intelligendum eſt de iis Senioribus, qui temporario illo ſancto dono e…ant praediti, ſicut praecipit Chriſtus, Mat. 10.8. infirmos curate; & Apoſtoli paruerunt, Mar. 6 13. & unxerunt oleo multos infirmos, & curarunt, & 1 …or. 12.18. Poſuit Deus in Eccleſia, primum Apostolos, &c. dona ſanationum, & v 30. Num omnes habent donum ſanationum? q. d. minimè. Gomar., (which at that time, was given to ſome Teachers and Elders, ſee 1 Cor. 12.9.), that they ſhould anoint them with Oyl*Oleam apud Hebraeos divinam gratiam ſignificabat., calling upon the Name of Chriſt, who is the Author of all ſuch miraculous healing, ſee Act. 3.16. This gift our Saviour was pleaſed ſhould accompany the preaching of his Goſpel in thoſe primitive times, for the confirmation of it; but now it is ceaſed ſince the Goſpel 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 perſon 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 Elders, 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 confeſs their ſins one to another, that they might more particularly, and pertin…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)foreign.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 *'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., 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)Peccata ſic velantur ut in judicio non revelentur., and not impute them to his condemnation. From Ver. 19, to the end.
SECT. VI.
THE Philippians about this time, ſend Epaphroditus, one of their Teachers, to Rome, to viſit Paul, and to carry him ſome moneys which they had gathered for his maintenance. He being come, joined himſelf to the Apoſtle, both as an Helper, and a fellow-Soldier in the cauſe of Chriſt. Whilſt he was there, he fell into a grievous ſickneſs, ſo that he was nigh unto death. See Philip. 2.25, 26, 27, 30. and Philip. 4.10, 14, 18.