An Exposition of Pauls Epistles, Letter 16

An Exposition of Pauls Epistles · Letter 16

p. 278The Epistle of IAMES, Analytically expounded.

The Contents.

IAmes an Apostle, sirnamed Alphaeus, from his office of Apostleship did gravely admonish the faithful Hebrews, touching divers Christian duties, whereby hee foresaw that the Christian Faith would bee adorned, and their salvation promoted; chiefly for this end, propounding wisely those virtues which they seemed to have need of, and sharply reproving those vices which they were more prone to, or of which they were guilty. Every Chapter hath its number of admonitions, as is more especially shewn in their explications. All which admonitions, although they are written for the use of the Catholick Church, yet it appears the Apostle would have them read especially by all the dispersed Israelites, and those that were converted to the Faith, and that were not, of which design there are three Characters.

1. The general inscription of the Epistle, to all the twelve Tribes.

2. The common and civil form of saluting.

3. The manner of teaching, which, for the most part, is fitted for the shaking off the stupidity of their consciences, and stirring up their repentance, if perchance any one that erred might bee recalled into the way by this Doctrine, which thing is not obscurely signified to be intended by the Apostle in the last verse of the last Chapter.

CHAP. I.

AFter the inscription of the Epistle, vers. 1. In this Chapter there are three common places or admonitions: The first Admonition is touching the right …earing afflictions, or outward temptations, to vers. 13. The second touching the right judgement of inward temptations, to vers. 21. The third touching the solid exercise of Religion, to the end.

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

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

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

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

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

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

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

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

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

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

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

Who gives] Hee confirms this Argument from the abundant Grace of God, who gives to all that ask freely, abundantly, and without upbraiding their unworthiness, or ingratitude in praying, and gives to the penitent person, whatsoever spiritual gift is asked, as much as is sufficient to salvation.

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

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

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

p. 279Vers. 7. For let not that man think that hee shall receive anything of the Lord.

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

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

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

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

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

Vers. 10. But the Rich, in that hee is made low: because as the flower of the grass hee shall pass away.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vers. 20. For the wrath of m…n worketh not the righteousness of God.

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

Vers. 21. Wherefore lay apart all filth…ness, and superfluity p. 280of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II.

THere are two Admonitions contained in this Chapter: The first is to shun respect of persons, especially in Ecclesiastical matters, to ver. 14. The other to avoid vain boastings of faith, where good works are wanting.

Vers. 1. My brethren, have not the faith of our Lord Iesus Christ, the Lord of glory, with respect of persons.

The first vice which he admonishes them to avoid, is respect of persons, which is committed, when in the same cause more or less is attributed to any one, than is fitting, by reason of something in his person, which nothing belongs to that cause. So they offended amongst the Hebrews, who did magnifie faith in Christ in the richer sort, but esteemed the same faith as nothing in the poorer sort, so that the rich, though unbelievers, were esteemed very highly; but the poor were accounted, though believers, of no value, but contemned. He dehorts them from this vice by ten Arguments.

Argum. 1. Jesus Christ is glorious, and faith in him is equally glorious in all: Therefore you ought to beware of respect of persons.

Vers. 2. For if there come unto your Assembly a man with a gold ring, in goodly apparel, and there come in also a poor man, in vile rayment,

3. And ye have respect to him that weareth the gay cloathing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

4. Are ye not then partial in your selves, and are become judges of evil thoughts?

Argu. 2. This respect of persons, is condemned even by your consciences (which he makes apparent from the example of their practice:) For rich men, unbelievers, coming into your Churches, haply out of curiosity onelyonly, are so publikely honoured, out of meer respect to their riches, that in the mean time your poor brethren are slighted, ver. 2, 3. He urges this testimony of their consciences by way of interrogation.

And become] Argum. 3. They that respect persons are perverse Judges; whose thoughts are perverse, not that it is unmeet to honour the rich, or more to honour the rich than the poor; but that it is unmeet to honour the rich, though wicked, for their riches sake, with contempt of the faithful and godly poor, because they are poor: For so riches are accounted the sole cause of honouring men, and piety is contemned without riches: Therefore respect of persons is to be avoided.

Vers. 5. Hearken, my beloved brethren, Hath not God chosen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promised to them that love him?

6. But ye have despised the poor: Do not rich men oppress you, and draw you before the judgement-seats?

p. 2817. Do not they blaspheme that worthy Name, by which yee are called?

Argum. 4. By this respect of persons yee dishonour the poor, whom God hath honoured, by chusing them into the inheritance of his Kingdome, by adorning them with better riches, than these worldly riches are, viz. with the riches of Faith, and Love of God, and with promises of the inheritance of Heaven, which are saving graces: Therefore respect of persons is to be avoided.

Do not rich men] Argum. 5. Because by the respect of persons yee are so inconsiderate, that yee honour the publick enemies of the Gospel (who are honourable, neither in respect of Magistracy, nor in any other, except for riches sake, but tyrannically usurp power over you, which is not given to them, oppress you, and accuse you before Judges, and draw your bodies to the judgement-seats, and blaspheme Christs glorious name from whence yee are denominated Christians) which is the highest foolishness: Therefore respect of persons is to be avoided.

Vers. 8. If yee fulfil the royal Law according to the Scripture, Thou shalt love thy neighbour as thy self, yee do well.

9. But if yee have respect to persons, yee commit sin, and are convinced of the Law as transgressours.

Argum. 6. By preventing an Objection; Because in this respect of persons, yee are by the Law reproved as transgressors. For it yee would pay that civil respect which is due to every one according to his outward and civil condition, and according to every ones merits, yee may be excused if yee would give to men of greater fortune that which is meet, and not deprive your beleeving Brethren of that which is equal, fulfilling the royal Law of God, the King of Kings, by communicating to others a measure, according to the common rule of love, (even as your selves may expect a just measure from others) then indeed might yee be pardoned, vers. 8. But when yee give undue honour to rich men, but do not give due respect to the poor that are Beleevers, in this you respect persons, and are held guilty of sin, and transgressours of the Law: Therefore respect of persons is to bee avoided.

Vers. 10. For whosoever shall keep the whole Law, and yet offend in one point, hee is guilty of all.

Argum. 7. Confirming the former, If yee indulge your selves in this respect of persons onelyonly, contemning the poor beleevers, yee shall be accounted guilty of the whole Law, although yee make shew of observing all the other Precepts, excepting onelyonly this, Because, whosoever offendeth in one Precept alone, hee is guilty of the violation of all, not that all concur in one sin, but because there is a conjunction of all the commandements in one rule of justice, and in one alone the same authority of God is violated in all; and so the general guilt of all the Laws, or the curse of God by the violation of one Law is drawn upon you, although the difference of the guilt and curse remaineth in special degrees: Therefore respect of persons is to be avoided.

Vers. 11. For hee that said, Do not commit Adultery, said also, Do not kill. Now, if thou commit no Adultery, yet if thou kill, thou art become a transgressor of the Law.

Hee confirms this Argument in the example of the sixth and seventh Commandement; whereof in the violation of either, the authority of him that commandeth both is violated.

Vers. 12. So speak yee, and so do, as they that shall be judged by the Law of Liberty.

Argum. 8. Propounded by way of exhortation; So ought yee to speak and do, especially towards the poor beleevers, as knowing that your selves are to be judged without respect of persons, according to the Doctrine of the Gospel, which forbids respect of persons: Therefore, &c.

Vers. 13. For hee shall have judgement without mercy, that hath shewed no mercy; and mercy rejoyceth against judgement.

Argum. 9. Unless yee exercise mercy, especially towards your poor and afflicted Brethren, yee shall have judgement, it is to be feared, without mercy: Therefore avoid respect of persons.

Rejoyceth] Argum. 10. If yee exercise mercy, especially towards your poor afflicted Brethren, as the Gospel requires, yee have no reason to fear wrath or judgement without mercy, but yee may by this be certified of Gods mercy, whereupon relying, yee may rejoyce against the severity of Judgement meerly, as from which yee are delivered through the mercy of God: Therefore unless yee would renounce mercy, and make your selves obnoxious to judgement, yee ought to avoid this respect of persons which is joyned with cruelty.

The Second Part.

Vers. 14. What doth it profit, my Brethren, though a man say hee hath Faith, and have not works? can Faith save him?

The other Admonition for avoiding the vanity of boasting, touching a vain and idle Faith. The Proposition is determined in the first words. That the Profession of Faith is unprofitable and vain, which is destitute of works. Hee proves this by nine Arguments.

Argum. 1. Because such Faith, which is void of fruits, cannot save him that boasts of his vain Faith: Therefore his profession is vain.

Vers. 15. If a Brother or Sister be naked, and destitute of daily food,

16. And one of you say unto them, Depart in peace, bee you warmed, and filled: notwithstanding yee give them not those things which are needful to the body, what doth it profit?

Argum. 2. Verbal profession of empty charity is vain, and unprofitable, both to him that professes it, and to the hungry, to whom words are given in stead of meat: Therefore also the meer Profession of Faith is vain.

Vers. 17. Even so Faith, if it hath not works, is dead, being alone.

Argum. 3. Charity, which consists onelyonly in an outward profession, is dead: Therefore also Faith which consists in an outward profession, without works, is dead, and vain.

Vers. 18. Yea a man may say, Thou hast Faith, and I have works: Shew mee thy Faith without thy works, and I will shew thee my Faith by my works.

Argum. 4. Such a profession of Faith is apparently vain, when it shall come to the tryal, as it appears in the supposition of the Dialogue set down betwixt the true beleever, who can shew his Faith by his Works, and the boasting hypocrite, who cannot demonstrate his Faith by his life and works: Therefore that boasting of Faith is vain and unprofitable.

Vers. 19. Thou beleevest that there is one God, thou dost well: the Devils also beleeve, and tremble.

Argum. 5. Faith which is called Historical, whereby wee beleeve the Truth of the Articles of Faith, touching the unity of God, and such like▪ although this bee good, yet it is not sufficient to salvation, it is not saving Faith; Because the Devils beleeve the Truth of the Divine Word, and tremble: Therefore much less doth the vain profession of Faith destitute of works profit to salvation.

Vers. 20. But wilt thou know, O vain man, that Faith without works is dead.

Argum. 6. Propounded by way of Dialogue; Hee that glorieth and resteth upon such Faith that is without works, not knowing it to be dead, is a vain and empty man, as a vessel, the more empty it is the more it sounds: and hence hee proceeds to the seventh Argument.

Vers. 21. Was not Abraham our Father justified by works, when hee had offered Isaac his Son upon the Altar?

p. 282Argum. 7. Proving that faith without works is dead, and consequently the profession of faith, which wanteth works, to be vain, from the example of Abraham, who in the foresaid matter touching the demonstration of his faith, whether it were alive or dead, is found and declared just by his works, and here by an interrogation he urges the conscience of the hypocrite. Abraham the Father of the faithful is justified before the whole world, because his faith was not dead, but alive by his works, when he had offered Isaac his son upon the Altar, in testimony of the sincerity of his faith; or that he by a lively faith believed in God, and pleased not himself in the vain profession of an idle or dead faith, as many do: Therefore faith which is without works, is dead and vain. And so Iames very well agreeth with …aul: For Paul argues thus, Rom. 4.2. If Abraham was justified by works, he hath whereof to glory, but not before God; therefore he is not justified before God by works: But Iames argues thus, Abraham is justified by works before men, who might say to him, Shew me thy faith by thy works, or demonstrate to me, that thy faith is not dead, but alive: From which antecedent it doth not onelyonly follow, Therefore faith without works is dead; but also, the conclusion agreeing with Pauls conclusion, Therefore Abraham is justified before God, not by that dead faith, and void of works, but by a lively faith, and efficacious in works, and so the Apostles agree very well.

Vers. 22. Seest thou how faith wrought with his works, and by works was faith made perfect?

He shews that this is the minde of Iames, by convincing the boasting hypocrite, glorying of a dead faith; from this, that the faith of Abraham, together with the profession of faith, had works joyned with it, so that his faith is declared to be perfected by works, and not found vain or dead.

Vers. 23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God.

From hence also he infers an exposition of that Scripture which Paul cites in the matter of Justification by faith, and so he fully demonstrates his consent with Paul, Seeing that Abrahams faith is perfectly declared by his wo…ks, or the fruits thereof, then it is declared plainly, that the Scripture hath spoken true, He believed, &c. And so when it is said, that faith was imputed to Abraham for righteousness, it is manifest, that it is to be understood of faith not dead, but lively and operative by works: And Iames here sheweth, that this exposition of the Scripture, is the fulfilling, and the full sense of it: He saith, that Abraham was called the friend of God, that we may understand, that sincere reconciliation with God is wrought by faith, and true friendship is demonstrated by the manifestation of faith in works of obedience.

Vers. 24. Ye see then how that by works a man is justified, and not by faith onelyonly?

The conclusion follows from these premises, against the boasting of hypocrites, touching their vain faith, that all pro…ssing faith before men, are justified by their works, and not onelyonly by the profession of their faith, or by a dead and vain faith, which you hypocrites boast of.

Vers. 25. Likewise also, was not Rahab the harlot justified by works, when she had received the Messengers, and had sent them out another way?

Argum. 8. Rahab the Harlot was justified (before Israel; viz. that she truly believed in God, and was truly converted) by works, when she had received the Messengers of Israel, and dismissed them safe: Therefore vain is the profession of an idle faith. That Iames takes Justification for no other than as we have said, doth appear from this, that he calls Rahab an Harlot, or prostitute to filthy lusts: Therefore how impossible was it for her to be justified by workes before God, but onelyonly by true faith, which sheweth it self to be true by works.

Vers. 26. For as the body without the spirit is dead, so faith without works is dead also.

Argum. 9. Even as an animate body, if it doth not breathe, it is dead; so faith, if it doth not produce works, it is dead: Therefore vain is the boasting of such an idle faith, wherein hypocrites please themselves.

CHAP. III.

THis Chapter contains two Admonitions: The first for governing of the tongue, to vers. 13. The other concerning wisdom, which asswages the evils of the tongue, and avoids strifes and contentions, to the end.

Vers. 1. My brethren, be not many masters, knowing that we shall receive greater condemnation.

As for the first Admonition, he commands them to bridle the tongue; namely, from invective and rigid rehearsals of other mens vices or infirmities. Be not (saith he) many masters; i. e. arrogate not to your selves the authority of mastership over others, and too much liberty of carping at things (as many do) but bridle your tongues. He confirms the admonition by ten Arguments.

Knowing] Argum. 1. Because that unjust censurers should suffer heavier judgement from God the revenger of injuries: Therefore the tongue is to be bridled, lest ye suffer an heavier judgement.

Vers. 2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.

Argum. 2. Seeing that we are all liable to many failings, it becometh us to deal more diligently with the infirmities of others, not to arrogate the authority of judging without a calling, or to shew our selves unjust in judging.

If any man] Argum. 3. If any man know how to govern his tongue, he hath this to manifest a perfect, or sincere man, who can moderate all his actions; and on the contrary▪ he that cannot moderately rule his tongue, but in all things carps at the carriages of other men, hath the sign of an hypocrite: Therefore the tongue is to be bridled.

Vers. 3. Behold, we put bits in the horses mouthes, that they may obey us, and we turn about their whole body.

4. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.

5. Even so the tongue is a little member, and boasteth great things: Behold how great a matter a little fire kindleth.

6. And the tongue is a fire, a world of iniquity: So is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.

Argum. 4. Confirming the former: Even as if thou guidest the bridle, thou also rulest the horse; and if thou rulest the stern of the ship, thou dost also the ship: even so, if thou hast rightly governed thy tongue, thou wilt also rule thy whole body, and thy outward actions, although those instruments are small, and the tongue is a small member: Therefore, &c.

Boasts] Argum. 5. The tongue carrieth it self highly, and boasteth it self gloriously, that it can on both sides perform much good in speaking the truth, in constancy, taciturnity, courtesie, and such like; and also much evil, in lyes, reproaches, calumnies, and such like: Therefore it ought to be governed with great care.

A fire] Argum. 6. Because as a small fire can kindle and devour much matter; so the tongue, unless it be p. 283appeased and bridled, can stir up a world of evils, and create infinite sins; and seeing it is a small part of the body, it can involve and defile all the other members, and the whole body with wickednesses, and set on fire with its wickedness, the wheel or course of all natural faculties: Therefore it is diligently to be governed.

Of bell] Argum. 7. There is some affinity of an evil tongue with Hell and the Devil, whom the tongue is ready to serve, and from him to send the flame of lyes, calumnies and brawlings, to burn the whole world: Therefore there is need of great diligence in ruling the tongue.

Vers. 7. For every kinde of beasts, and of birds, and of serpents, and things in the sea, is tamed, and hath been tamed of man kinde.

8. But the tongue can no man tame, it is an unruly evil, full of deadly poyson.

Argum. 8. There is no kinde of beasts, but may be tamed by humane reason or art, and experience teacheth us, that some of all kindes are tamed, ver▪ 7. but the tongue no humane reason or art can tame; because it is in its own nature an unquiet and an unruly evil, full of deadly poyson, whereby it brings, and is ready to bring deadly mischiefs unto others: Therefore ye must diligently endeavour to bridle the tongue by Gods supernatural grace.

Vers. 9. Therewith bless we God, even the Father: and therewith curse we men, which are made after the similitude of God.

10. Out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.

Argum. 9. The tongue is mutable, deceitful, crafty, one while pretending it self to very good, blessing God; another while openly putting forth its nature expresly, by cursing men, and God obliquely, to whose similitude men are made: from the same mouth, sometimes sending forth blessing, sometimes cursing, ver. 9. But this is absurd and monstrous, which is in no wise to be suffered ver. 10. Therefore ye must necessarily endeavour the ruling of the tongue.

Vers. 11. Doth a fountain send forth at the same place sweet water and bitter?

12. Can the fig-tree, my brethren, bear olive berries? either a vine figs? so can no fountain both yield salt water and fresh.

Argum. 10. Confirming the former, by a fourfold similitude of a fountain, a fig-tree, a vine, and the sea. And he argues from this which is impossible according to nature, to an absurdity in manners: As it is not naturally that from the same channel of the fountain sweet and bitter water should flow, or a fig-tree should bring forth grapes, and a vine figs, or the same sea should both yield salt and sweet water: so reason doth not suffer us to believe, that it is the tongue of a regenerated man, which although sometimes it blesses, yet being unbridled, it is carried otherwise to cursing; for a bad tree doth not bear good fruits: Therefore it becomes the Regenerate to follow the simplicity of holiness in speech, and to endeavour to bridle their tongues.

The second part.

Vers. 13. Who is a wise man and endued with knowledge amongst you? let him shew out of a good conversation, his workes with meeknesse of wisdom.

The other Admonition, wherein he exhorts to wisdom, joyned with meekness, which remedies the evils and emulations of the tongue. The proposition is propounded in this verse: If any man will shew himself a prudent Christian, he ought to shew it in works of innocency and meekness: The Arguments are six.

Vers. 14. But if ye have bitter envying and strife in your hearts, glory not, and lye not against the truth.

Argum. 1. If any man laying aside his meekness, cherisheth contrary vices in his heart, emulation and contention, there is no matter of glorying, but rather of shame: Therefore ye ought to study the wisdome of meeknesse.

Lye] Argum. 2. They that lay aside meekness, and cherish in their hearts envying and strife, are lyars against the truth, i. e. they falsly boast themselves to be wise, or to be Christians, who indeed shew themselves to be wicked: Therefore ye must study wisdom joyned with meekness.

Vers. 15. This wisdom descendeth not from above, but is earthly, sensual, devillish.

Argum. 3. The wisdom of contention, envying, revenging of private injuries, is not that which descends from Heaven, from God, but is earthly, sensual and devillish, having its original from corrupt nature and the Devil: Therefore ye ought to study the wisdom of meekness.

Vers. 16. For where envying and strife is, there is confusion and every evil work.

Argum. 4. Confirming the former; where there is not wisdom with meekness, but envy and contention, there tumults, seditions, and every wickedness reigns: Therefore we ought to endeavour after wisdom with meekness.

Vers. 17. But the wisdom that is from above, is first pure, and then peaceable, gentle, and easie to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisie.

Argum. 5. From the eight proprieties of that heavenly wisdom which is joyned with meekness, that wisdom which joyned with meek: (1.) Is pure and chaste, i. e. holding fast truth and holiness, lest it be any ways polluted. (2.) Peaceable, and avoiding contentions. (3.) Endeavouring after equity. (4.) Easily giving place to right reason. (5.) Full of mercy towards those that erre and sin. (6.) Full of good fruits, omitting nothing of those things which become a good and pious man. (7.) Not enquiring suspiciously into the blemishes of other men. 8. Without hypocrisie, wherein chiefly carnal wisdom is delighted: Therefore we ought to endeavour after wisdom joyned with meekness.

Vers. 18. And the fruit of righteousness is s…wn in peace of them that make peace.

Argum. 6. They that endeavour after this wisdom joyned with meekness, do the whilest endeavour to make peace, or to be peaceable themselves: (1.) They are in peace. (2.) They work righteousness, or encrease their holiness. (3.) They sow to themselves for time to come, and for life eternal, that they may reap the fruit of righteousness in due time: Therefore ye ought to endeavour for this wisdom.

CHAP. IV.

THis Chapter contains three Admonitions: The first is for the curing the disease of carnal lusts, to ver. 11. The second is for the avoiding of the hurting or diminishing the fame of our brethren, to vers. 13. The third is for the correcting the contempt of Divine Providence, in executing businesses, and purposes.

Vers. 1. From whence come wars and fightings among you? …ome they not hence, even of your lusts, that war in your members?

As for the first, The Arguments of Dehortation from carnal lusts are nine, whereof the six fornier shew the evil, the three latter contain the remedies.

Argum. 1. Out of your lusts, which fight inwardly in your members, as it were, amongst themselves, and war against the salvation of soul and body, arise brawlings, p. 284contentions, wars amongst men, such lusts are covetousness, ambition, fleshly lusts, and such like. Therefore ye ought to beware of them.

Vers. 2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.

Agum. 2. Lusts weary you with unprofitable labours, vex your mindes, drive you into many dangers of life, and draw you from God and lawful means, by which ye might get something: Therefore ye ought to beware of those.

Vers. 3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.

Argum. 3. If at any time ye use lawful and approved means; as for example, in praying to God, your lusts obtrude themselves as the end of your prayers, and defile them, and all other means, depriving you of all fruit: Therefore ye must have a care of them.

Vers. 4. Ye adulterers, and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God.

Argum. 4. Lusts stirring up the love of this world in you, draw your souls into spiritual adultery, and make you adulterers and adulteresses, who are-consecrated to God in spiritual marriage: Therefore beware of them.

Whosoever] Argum. 5. Carnal lusts that are inward, whilest they draw you into the love and friendship of this world, they bring you into hatred and enmity with God: For whosoever thinks to please himself, or hath determined to ingratiate himself with worldly men, by conforming himself to their manners, he makes war against God, and fights in the Camp of his adversaries: Therefore you must beware of them.

Vers. 5. Do ye think that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

Argum. 6. Confirming the former: The spirit of the old man (from whence all carnal lusts are stirred up) which by nature dwells in us, by its natural violence, or by the impulse of the Devil, is carried into envy and hatred, both of God and our neighbour, as the Scripture doth not in vain teach in many places, speaking of the corrupt nature of man: Therefore it follows, that the friends of the world, serving the lusts of the flesh, are enemies to God, and those carnal lusts also take their rice from the wicked spirit.

Vers. 6. But he giveth more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble.

Argum. 7. Now God (viz. after ye were born again, and converted to the faith of Christ) gives more grace than that ye should be seduced into envy or hatred of God and your neighbour, by the old spirit dwelling in you, which he proves from the Scripture, teaching, that as God resisteth, and is an adversary to the irregenerate, proud, and those that are acted by the old spirit, so also he gives grace and help to the regenerate that repent, and are humble, that they may restrain their carnal lusts: Therefore ye ought to shun carnal lusts. This is the first remedy against fleshly lusts.

Vers. 7. Submit your selves therefore to God: resist the Devil, and he will flee from you.

Argum. 8. Propounded by way of Exhortation: If as it becomes the regenerate, ye embrace the friendship of God, and subject your selves in humility to be ruled by him, resisting the Devil, who leads on the troop of …leshly lusts, warring against your souls, it will come to pass, that the Devil, the Captain of lusts, will be put to flight, and so the lusts fighting under him will be scattered: Therefore fleshly lusts are to be restrained by us. This is another remedy.

Vers. 8. Draw nigh to God, and he will draw nigh to y…: Cleanse your hands, ye sinners, and purifie your hearts, ye double minded.

Argum. 9. Propounded by way of Exhortation: If ye have repented and come unto God (as it becometh believers) imploring his help, God will draw nigh to you, and will help you in this fight against your lusts, and in all other necessities: Therefore ye ought to use this remedy against Carnal lusts, which is the third remedy.

Purifie] He prosecutes this Argument, especially by exhorting them to acknowledge themselves sinners, and to endeavour after the purity of their hands or actions: and acknowledging themselves to be hypocrites by nature, may endeavour after purity of heart.

Vers. 9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

He further prosecu…es, more especially the Exhortation to repentance, by prescribing the external exercises of repentance, fasting, weeping, and the rest, which may demonstrate unfeigned repentance, and really mortifie fleshly lusts.

Vers. 10. Humble your selves in the sight of the Lord, and he shall lift you up.

Lastly, That they rest not in external exercises, he in…ulcates the Exhortation to humility, adding the promise of a gracious Exaltation, wherein they shall have victory over all their enemies, and moreover, glory and triumph.

The second Part.

Vers. 11. Speak not evil one of another, brethren: he that speaketh evil of his brother, and judgeth his brother, speaketh evil of the Law, and judgeth the law: but if thou judge the Law, thou art not a doer of the Law, but a judge.

The special Exhortation touching restraining the lust of detracting from the reputation of the brethren, follows. There are five arguments of the Dehortation.

Speaketh ill] Argum. 1. Whoso defames his brother, judges him and condemns him, because he doth it as if he was a Judge: Therefore ye ought not to detract from the fame of your brethren.

Condemneth] Argum. 2. He which detracts from the reputation of his brother, and judgeth or condemneth him, he also detracts from the Law, and judges or condemneth the Law. The reason is, because the Law forbids and condemneth rash judging and evil reports: but the backbiter on the contrary, in the very act whilest he diminishes the fame of other men, he allows that practice as if it were good, and so speaketh, and so doth contrary to the Law, and pronounces the Law neither good, nor worthy to be obeyed by any.

A doer] Argum. 3. Because he that slanders his brother, is not an obedient doer of the Law, but a violator and condemnor of the Law, as it appears before: Therefore ye ought not to defame your brother.

Vers. 12. There is one Law-giver, who is able to save, and to destroy: Who art thou that judgest another?

Argum. 4. It belongs to God alone to exercise the parts of a Judge: Therefore what man is he that invades the office of God the Judge?

One] Argum. 5. God alone, as he is able to save, if the slanderer shall repent; so also he is able to destroy, unless by repenting of this and other sins, he obey the Admonitions of God: Therefore ye ought not to indulge this sin.

The third part.

Vers. 13. Go to now, ye that say, To day or tomorrow we will go into such a City, and continue there a year, and buy, and sell, and get gain.

p. 285The third Admonition, especially to buyers, touching the correcting of their sloathful neglect of Divine Providence in undertaking businesses: He convinces them of this sin, from the words mimically propounded. The Arguments of the Exhortation are six.

Argum. 1. It is contained in form of citation to Gods Tribunal, Go to, &c. As if he should say, this prophane and wicked manner of deliberation, which doth not acknowledge the Providence of God, can neither bear the tryal of God, nor men judging aright: For as if you were Lords of your lives, and of your strength, and success of your labours, so ye speak, ye dare not defend this carriage before God: Therefore ye are held guilty of prophaneness, for these forms of speaking used by you.

Vers. 14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapour, that appeareth for a little time, and then vanishes away.

Argum. 2. Ye foolishly determine touching the time to come, when we are all ignorant what will be to morrow: Therefore here you are accused of prophaneness.

For what] Argum. 3. Ye forget your mortality, and the frailty of your life, which is like a vapour, appearing for a little time, by and by cast down by the wind, it vanisheth away: Therefore here ye are deservedly accused of prophaneness.

Vers. 15. For that ye ought to say, if the Lord will, we shall live and do this or that.

Argum. 4. Ye consider not that ye ought to depend upon the Divine will, which is the fountain, rule, and measure of all things. In which argument he prescribes also the remedy against this evil; viz. that we do not always seriously acknowledge onelyonly the commanding or revealed will of God (which prescribes to us what, and how we ought to act:) But also the secret will of God, governing and efficaciously working in us, and by us, what, and how much, and as long as it seems good to him: To which will we ought to submit our actions, and the success of them, and our life it self, always considering in our hearts, that we can do nothing without the efficacious will of God: and that we accustom our selves to such like forms, (If God will, If life, and other things necessary to action be vouchsafed) as to the glory of God, it is sufficient: For the Apostle doth not intend the Religion of outward words, as if forms might never be omitted, but requires continual acknowledgement of Divine Providence in the heart, and such an outward profession in words, which may distinguish us from prophane men.

Vers. 16. But now ye rejoyce in your boastings: all such rejoycing is evil.

Argum. 5. Ye that are admonished, defend this prophane manner of speaking, as if ye rejoyced in your vain boasting, by which ye openly publish the wicked stupidity of the heart.

Vers. 17. Therefore to him that knoweth to do good; and doth it not, to him it is sin.

Argum. 6. By preventing an objection, If ye know that all your businesses is committed to Divine Providence, and yet do not onelyonly contrary, but do not acknowledge Gods Providence in the holy forms of speaking, as to outward expression, do not ye, by how much the more ye know your duty, bring upon your selves so much the more heavy guilt and punishment?

CHAP. V.

THis Chapter contains five Admonitions: The first is directed to rich men, touching the wrath of God that hangs over them, to ver. 7. The other Admonition is of poor men to patience, to ver. 11. The third Admonition is of all, that they do not rashly swear, to ver. 13. The fourth is to the afflicted and sick, to ver. 19 The last is to all, that they recall those that erre into the way, ver. 19, 20.

Vers. 1. Go to now ye rich men, weep and howl for your miseries that shall come upon you.

The first Admonition is to rich men, abusing their riches, wherein he excites them to a serious consideration of their condition, and expounds to them nine causes of mourning and weeping: (1.) Because many miseries hang over you, and shortly will come upon you.

Vers. 2. Your riches are corrupted, and your garments moath-eaten.

(2.) Ye are wretchedly covetous, who have neither the fruit nor the use of riches your selves, nor bestow them upon others, but ye had rather your riches should be corrupted in your hands, than bestow any of them for the use of the poor.

Garments] (3.) Now Gods vengeance hath begun, as a leprosie, to consume your idol Mammon, as it appears by its corruption by moths and rust, which, as Sergeants sent from God, have now invaded your unprofitable riches.

Vers. 3. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire: ye have heaped treasure together for the last days.

(4.) Now the rust, moths, and putrefaction are ready to witness against you, which shall suffice in the day of Judgement to convince and condemn you touching the abuse of your riches.

Shall eat] (5.) These witnesses shall be turned into tortures after the last Judgement, when ye shall be burned in hell, wherein your unhappy souls and bodies, shall be eaten up by torments, as by fire.

Treasure] (6.) When ye think that you have heaped up your treasures against old age, and the use of your posterity, ye have heaped up treasures of wrath for the last day, when Gods vengeance is to be revealed against all the unrighteous.

Vers. 4. Behold the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, cryeth: And the cryes of them which have reaped, are entred into the ears of the Lord of Sabba…h.

(7.) Ye have cruelly defrauded labourers of their hire, the voyce of whose injuries ascends to God the Judge, who hath the hosts of Heaven and earth prepared to revenge, and will deal with you for your deserts.

Vers. 5. Ye have lived in pleasure on the earth, and been wanton: you have nourished your hearts, as in a day of slaughter.

(8.) Ye are luxurious gluttons, securely indulging your selves in pleasures, as if every day was a festival, or a day of slaughter, in which beasts used to be slain for feasting.

Vers. 6. Ye have condemned and killed the just, and he doth not resist you.

(9.) Because ye have injustly and cruelly advised to condemn and slay the innocent and impotent, who could not resist you: Therefore ye have just cause to weep and howl over your miseries, which shall suddenly come upon you.

Vers. 7. Be patient therefore, brethren, unto the coming of the Lord: behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

Admonit. 2. To the godly that are oppressed, that they patiently suffer the injuries of wicked rich men. The Arguments of the Exhortation are eight.

VntoUnto] Argum. 1. The coming of the Lord shall be the end of afflictions, taking vengeance on the adversaries, and comforting the afflicted. Therefore be ye patient.

p. 286The husbandman] Argum. 2. The husbandman patiently upon the hope of harvest, or the precious fruits of the earth, bears a long time betwixt sowing and reaping, betwixt the early rain, which falls after the seed is sown, and the latter rain, which falls about the time of harvest: Therefore it becometh you to suffer patiently until the Lords coming, under the hope of the fruits of patience, or of deliverance which will come from Heaven.

Vers. 8. Be ye also patient, stablish your hearts: for the coming of the Lord draweth nigh.

Argum. 3. The Lords coming is neer for the deliverance of every one out of his tabernacle: and the time is short to the last judgement, if it be compared either with the time past, or with life eternal which is to come: Therefore your hearts are to be established, and by faith to be confirmed to patient expectation.

Vers. 9. Grudge not one against another, brethren, lest ye be condemned: behold the judge standeth before the door.

Argum. 4. Propounded by way of Exhortation, ye ought patiently to suffer injuries, even from them that are within the Church, without murmuring one against another: Therefore much more must ye bear injuries patiently that are brought upon you by wicked rich men.

Lest] He confirms this Argument: Because otherwise it is to be feared, lest ye your selves, being guilty of this fault, be condemned by God the Judge, who stands before the door, ready to judge, if you grudge one against another.

Vers. 10. Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an example of suffering afflictions, and of patience.

Argum. 5. Even the Prophets, the Ambassadours of God to the Church, did patiently endure injuries from the wicked: Therefore it becometh you also to suffer patiently.

Vers. 11. Behold we count them happy, which endure: Ye have heard of the patience of Iob, and have seen the end of the Lord: that the Lord is very pittiful, and of tender mercy.

Argum. 6. We pronounce you blessed that bear injuries patiently: Therefore be ye also patient.

Iob] Argum. 7. As Iob did not onelyonly patiently suffer afflictions from his enemies, but also the great injuries of his friends, and at length he found a joyful issue of all his sufferings: So ye, if ye suffer injuries patiently, may expect a joyful end.

Abounds] Argum. 8. Confirming the former, God is very merciful towards the afflicted, especially those that are injustly vexed by men, and is ready to pardon for his mercy sake, notwithstanding he is moved with their afflictions: Therefore ought ye patiently to suffer afflictions.

Vers. 12. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath, but let your yea, be yea, and your nay, nay, lest ye fall into condemnation.

Admonit. 3. Is not to swear rashly, of which vice especially, and above all, he commands them to beware, because it is especially forbidden in the Decalogue: And it seems to have been too familiar with the Hebrews; and lest they should delude themselves by circumstances, he forbids them to swear by creatures, which are either in heaven or earth. He subjoyns three reasons.

Let your speech] Reas. 1. Because a true affirmation and a negation in daily speech is sufficient, if ye use any thing more, unless ye have a care, ye will fin.

Any] Reas. 2. Because otherwise ye will fall into the judgement and condemnation of God, as he hath threatned in the Law.

Vers. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms.

Admonit. 4. Is concerning the manner of carrying themselves in prosperity and adversity, but especially sickness; whereof there are four branches: (1.) Touching those that are sick in minde, by reason of any affliction, that they may pray unto God; i. e. in God they may have ease from their trouble. (2.) Touching them that are cheerful in mind, lest they being drowned in security forget God, but that they change their chearfulness of minde into praising of God, and thanksgiving unto him: i. e. that they by some spiritual exercise cherish their chearfulness, lest their joyfulness degenerate into fleshly lasciviousness.

Vers. 14. Is any sick among you? let him call for the Elders of the Church, and let them pray over him, anointing him with oyl in the name of the Lord.

(3.) Touching the sick in body, that before they fly to Physitians, they would turn themselves to God, and call for the Ministers of the Church, who may stir up repentance, faith and comfort in them: Furthermore, that the Elders pray to God for the sick person. Thirdly, That if any one amongst the Elders, of what order soever, hath the gift of healing (which flourished in the Church in the Apostles times) let him in the name and authority of the Lord Jesus Christ (who gave this gift) use it, and by the example of Christs Disciples (who Mark 6.13. having received power from Christ, anointed many sick persons with oyl, and healed them) let him anoint him that is sick; concerning the restoring of whose health, the Holy Ghost hath certified him. For it is certain, that the Elders which were endued with the gift of healing, did not anoint any that were sick, but those onelyonly concerning restoring of whose health they were certified by the Holy Ghost.

Vers. 15. And the prayer of faith, shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

He shews, that there will follow a double effect upon this unction and prayer: (1.) If he that hath prayed for the gift of miraculous healing, believing by special revelation touching the success, this prayer coming from such a faith, will save the sick from a bodily disease: For the Lord saith, he will restore health to him, and will raise him up. The other effect is this, If any special sins have drawn the disease to the sick person, God being intreated by the sick, and the Elders, will forgive them.

Vers. 16. Confess your faults one to another, and pray one for another, that ye may be healed: The effectual fervent prayer of a righteous man availeth much.

(4.) Concerning the giving assistance to one another in the wounds and burthens of conscience, that whether admonished by the brethren of their sins, or tormented within by the burthen of sin, they would confess their sins one to another, and pray one for another, mutually succouring one another both by counsel and prayer to God, that they might be healed. There are four reasons of the branch.

That ye may be healed] Reas. 1. Because so the wounds of conscience, and errours of life might be healed, with which, as with diseases, they were sick.

Much] Reas. 2. Because the frequent prayer of a righteous man, or true believer, stirred up by faith and love, availeth much, as a special means sanctified by God for the obtaining of things necessary for us.

Vers. 17. Elias was a man subject to like passions, as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six moneths.

18. And he prayed again, and the heaven gave rain, and earth brought forth her fruit.

Reas. 3. Confirming the former; because the praying of Elias was efficacious, not therefore because it was free from infirmities and passions, whereto other believers are obnoxious; for he also was subject to like passions: But because he prayed fervently in faith, according to the will of God revealed to him, that the Heavens might p. 287be shut and opened: Therefore if ye shall earnestly pray one for another, he sayes, your prayers shall prevail.

Vers. 19. Brethren, if any of you do erre from the truth, and one convert him:

20. Let him know, that he which converteth the sinner from the errour of his way, shall save a soul from death, and shall hide a multitude of sins.

Reas. 4. Because, if they admonish one another, and confess their sins one to another, and be instant in prayers to God one for another, and become instruments of God for the converting of any wandring sinner; Then they should be for the future instruments of saving the souls of their neighbours from death (to which he that erres hastens) and also instruments for the future of covering and hiding the multitude of sins of an erring brother: who unless he had repented, his sins should be produced at the Judgement of God for condemnation and death; which now are, after the admonition of the wandring person, and the repentance of him that is admonish'd, covered.