already written, and noting the degeneration of the church, which was not so very presently. There are some few, indeed, of another judgment; as Flavius Dexter, Julius Toletanus, Didacus Dazor, and others cited by Eusebius Neirembergius,* a Spanish Jesuit, who also bringeth the authority of an ancient Gottish missal to this purpose; together with reasons to prove this to be the first New Testament Scripture that was written, and all to devolve the honour of the epistle upon the Spanish St. Jacobus major; which yet is contrary to the decree of the Trent Council, which ascribeth it to James the brother of the Lord. Well then, James the less is the person whom we have found to be the instrument which the Spirit of God made use of to convey this treasure to the church. Much may be said of him; but I shall contract all into a brief sum. He was by his private calling a husbandman,† by 'public office in the church an apostle, and especially called to the inspection of the church in and about Jerusalem, either because of his eminency and near relation to Christ, or for the great esteem he had gained among the Jews; and therefore, when the other apostles were going to and fro disseminating the word of life, James is often found at Jerusalem; see Gal. i. 18, 19; Acts i. 14, 21, and 15, &c. For his temper, he was of an exact strictness, exceedingly just, and therefore called Oblias, and James the Just; yea, so just, that Josephus maketh the violence offered to him to be one of the causes of the Jewish ruin (Joseph. Antiq., lib. xx., cap. 16); of so great temperance that he drank neither wine nor strong drink, and ate no flesh; so pious, that his knees were made like a camel's hoof by frequent prayer. His death happened six years before that of Peter, thirty-eight years before that of John, in the sixty-third year of Christ, if chronology be true. He died a martyr. They would have him persuade the people to abandon the doctrine of Christ, which when he refused, and pressed the quite contrary, he was thrown down from a pinnacle of the temple, and his brains dashed out with a fuller's club; and so he gave up the ghost. See these things set forth at large by Eusebius, lib. ii., cap. 23, et ibi citatos.

Thirdly, For the time when this epistle was written, it cannot be exactly stated. It is placed first among the catholic epistles, either as first written, or first received into the Canon, though in the ranking of it there be a variety. In the Greek Bibles it sustaineth the same place which we assign to it. Some think the epistle of Peter was first written; but in so great an uncertainty who can determine any thing? Certain we are, that it was written after that heresies were somewhat grown, and before Jerusalem drew to its end; for what St. James threateneth, St. Paul taketh notice of as accomplished (1 Thess. ii. 16). Speaking of the people of the Jews, he saith, "Wrath is come upon them, us Tò TEλos, to the uttermost," which is denounced in chap. v. of our apostle. The critical reader, that would know more of the time and order of this epistle, I refer to Eusebius Neirembergius, lib. xi., De Origine Sacræ Scripturæ, cap. 15.

Fourthly, The persons to whom he wrote are specified in the first verse, "To the twelve tribes," &c., which we shall explain anon. Let it suffice for the present, that he writeth chiefly to those among them that were gained to the faith of Christ, though there be many passages interspersed * Eusebius Neirembergius, De Origine Sacræ Scripturæ, lib. xi. cap. 15—19. + Clemens, lib. ii., Constit. Apostol., cap. 63.

which do concern the unbelieving Jews: see chap. v. 1, and the reasons there alleged in the exposition.

Fifthly, For the occasion, matter, and scope, you may take it thus: Certainly one great occasion was that which Austin taketh notice of; to wit, the growth of that opinion in the apostles' days, that a bare, naked faith was enough to salvation, though good works were neglected.* It is clear that some such thing was cried up by the school of Simon. Now, Samaria being nigh to Jerusalem, our apostle, whose inspection was mostly confined to those churches, might rather than others take notice of it. But this concerneth but a part of the epistle. The more general occasion, was the great degeneration of faith and manners, and the growth of libertine doctrines: as about God's being the author of sin, the sufficiency of empty faith and naked profession, &c. When the world was newly ploughed and sowed with the Gospel, these tares came up together with the good corn. As also to comfort God's children against the violence of the persecutions then exercised upon them, and to awaken the men of his own nation out of their stupid security, judgments being even at the door, and they altogether senseless. Therefore the whole epistle is fraught with excellent instructions, how to bear afflictions, to hear the word, to mortify vile affections, to bridle the tongue, to conceive rightly of the nature of God, to adorn our profession with a good conversation, with meekness, and peace, and charity; finally, how to behave ourselves in the time of approaching misery. All these and many other doctrines are scattered throughout the epistle, so that you may see it is exceedingly useful for these times.

Sixthly, Concerning the title, Catholic or General Epistle, which is the title given all the seven latter epistles, I answer, in some copies it is Kavovikỳ, Canonical; but probably that is an error. Why, then, Catholic? Many reasons are given. Ecumenius, and out of him Beza, thinketh it is because they were not inscribed to any particular nation or city, as Paul's are to Rome, Corinth, &c. But this holdeth not in all, some of John's being dedicated to private persons, to Gaius, and the Elect Lady, and then there must be more than seven, that to the Hebrews being directed to the same persons to which Peter and James wrote theirs. Some say, because they contain universal doctrine, or the public treasure of the universal church; but that would seem to derogate from the other epistles, and to prefer these before them. Paræus thinketh they were merely called so by an inconsiderate custom. But most probably the reason is to vindicate their authenticness, and to distinguish them from the epistles of Barnabas, Ignatius, Clemens, and Polycarp, which, though ancient, never made up any part of the rule of faith, and so not to derogate from the other epistles, but to join these to them.f These things premised, I come, by God's assistance, to handle the epistle itself.

* Excitata fuit tempore apostolorum opinio, sufficere solam fidem ad salutem obtinendam, si vel maxime bona opera negligerentur, contra quam opinionem apostolicæ epistolæ Petri, Johannis, Jacobi, Judæ, maxime dirigunt intentionem ut vehementer adstruant fidem sine operibus nihil prodesse. Aug., lib. de Fide et Operibus.

Ecclesia vetus has epistolas canonicas et catholicas appellavit, non ut aliis quidquam adimeret, sed ut has illis contra nonnullorum sententias adjungeret. Junius in Judam, p. 16.

AN

EXPOSITION, WITH NOTES,

ON THE

EPISTLE OF JAMES.

CHAPTER I.

VERSE 1.-James, a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

JAMES,] There were two of this name, the son of Zebedee, and the son of Alpheus: the latter is the author of this epistle, as in the prefatory discourse on the title more fully appeareth. [A servant of God,] The word dovlog is sometimes put to imply an abject and vile condition, as that of a slave or bondman; so the apostle Paul, when he saith "bond or free are all one in Christ” (Gal. iii. 28); for "bond" he useth the word dovλos; and this great apostle thinketh it an honour to be covλog, the servant of God. The lowest ministry and office about God is honourable.

But why not apostle? Grotius supposeth the reason to be, because neither James the son of Zebedee, nor James of Alpheus, was the author of this epistle, but some third James; not an apostle, but president of the presbytery at Jerusalem; but that we have disproved in the preface. I answer therefore, he mentioneth not his apostleship,-1st, Because there was no need, he being eminent in the opinion and repute of the churches. Therefore Paul saith, he was accounted a pillar and main column of the Christian faith (Gal. ii. 9). Paul, whose apostleship was enviously questioned, avouched it often. 2dly, Paul himself doth not in every epistle call himself an apostle. Sometimes his style is, "Paul a prisoner of Jesus Christ" (Philem. 1); sometimes, "Paul a servant of Christ" (Phil. i. 1); sometimes nothing but his name, "Paul," is prefixed, as 1 Thes. i. 1, and 2 Thes. i. 1. It followeth [and of the Lord Jesus Christ,] Some take both these clauses in a conjoined sense, as applied to the same person, and read it thus, "A servant of Jesus Christ, who is God and Lord;" as, indeed, this was one of the places urged by the Greek Fathers for the godhead of Christ against the Arians. But our reading, which disjoineth the clauses, is to be preferred, as being least strained, and more suitable to the apostolical inscriptions. Neither is the dignity of Christ hereby impaired, he being proposed as an object of equal honour with the Father; and, as the Father

B

is Lord as well as Jesus Christ, so Jesus Christ is God as well as the Father. Well then, James is not only God's servant, by the right of creation and providence; but Christ's servant, by the right of redemption; yea, especially deputed by Christ as Lord (that is, as mediator and head of the church), to do him service in the way of an apostle. And I suppose there is some special reason for this disjunction, "a servant of God and of Christ,” to show his countrymen, that, in serving Christ, he served the God of his fathers, as Paul pleaded, (Acts xxvi. 6, 7,) that, in standing for Christ, he did but stand "for the hope of the promise made unto the fathers, unto which promise the twelve tribes, serving God day and night, hope to come." [To the twelve tribes] That is, to the Jews and people of Israel, chiefly those converted to the faith of Christ. To these James writeth, as the "minister of the circumcision" (Gal. ii. 9). And he writeth not in Hebrew, their own tongue; but in Greek, as being the language then most in use; as the apostle Paul writeth to the Romans in the same tongue, and not in Latin. Which are scattered abroad,] In the original, raïs ¿v rý diaσñoṣā, to those which are in or of the dispersion. But what scattering or dispersion is here intended? I answer, 1st, Either that which was occasioned by their ancient captivities, and the frequent changes of nations; for so there were some Jews that still lived abroad, supposed to be intended in that expression, "Will he go to the dispersed among the Gentiles ?" (John vii. 35.) Or, 2dly, More lately, by the persecution spoken of in the eighth of the Acts. Or, 3dly, By the hatred of Claudius, who commanded all the Jews to depart from Rome (Acts xviii. 2). And it is probable that the like was done in other great cities; the Jews, and amongst them the Christians, being everywhere cast out, as John out of Ephesus, and others out of Alexandria. Or, 4thly, Some voluntary dispersion, the Hebrews living here and there among the Gentiles a little before the declension and ruin of their state, some in Cilicia, some in Pontus, &c. Thus the apostle Peter writeth, "To the strangers scattered throughout Pontus, Cappadocia, Asia, and Bithynia" (1 Pet. i. 1). [Xaipe, greeting.] A usual salutation, but not so frequent in Scripture. Cajetan thinketh it profane and paganish, and therefore questioneth the epistle, but unworthily: we find the same salutation sometimes used in holy writ, as to the virgin Mary, Xaupe (the same word that is used here), "Hail, thou that art highly favoured!" (Luke i. 28.) So "The apostles, and elders, and brethren send (xaípev) greeting to the brethren which are of the Gentiles" (Acts xv. 23). Usually it is " Grace, mercy, and peace," but sometimes "Greeting."

The Observations out of this verse are these:

-:

I. From that, [James, a servant of God,] He was Christ's near kinsman according to the flesh, and therefore, by a Hebraism, called “the brother of the Lord" (Gal. i. 19); not properly and strictly, as Joseph's son by a former marriage (which yet was the opinion of some of the ancients*), but his cousin. Well then, James, the Lord's kinsman, calleth himself the Lord's servant. The note is, that inward privileges are the best and most honourable, and spiritual kin is to be preferred before carnal. Mary was happier gestando Christum corde quam utero, in having Christ in her heart rather than her womb; and James in being Christ's servant

* Eusebius, Epiphanius, Gregory Nissen, and others.

than his brother. Hear Christ himself speaking to this point (Mat. xii. 47-49). When one told him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee," Christ answered, "Who is my mother? and who are my brethren? And he stretched forth his hand to his disciples, and said, Behold my mother and my brethren; for whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." The truest relation to Christ is founded in grace, and we are far happier in receiving him by faith than in touching him by blood; and he that endeavours to do his will, may be as sure of Christ's love and esteem, as if he were linked to him by the nearest outward relations.

II. It is no dishonour to the highest to be Christ's servants; James, whom Paul called a "pillar," calleth himself “ a servant of Christ;" and David, a king, saith, "I had rather be a doorkeeper in the house of my God than dwell in the tents of wickedness" (Psalm xlviii. 10). The office of the Nethinims, or door-keepers in the temple, was the lowest; and therefore when the question was proposed, what they should do with the Levites that had warped from God to idols, God saith, "They shall bear their iniquity;" that is, they shall be degraded, and employed in the lowest offices and ministries of the temple, which was to be porters and doorkeepers; see Ezek. xliv. 10-13. Yet saith David, "I had rather be a doorkeeper;" carnal honour and greatness are nothing to this. Paul was a "Hebrew of the Hebrews" (Phil. iii. 5); that is, of an ancient Hebrew race and extraction; there being, in the memory of man, no proselyte in his family, or among his ancestors; which was accounted a very great honour by that nation: yet saith Paul, I count all okúßaλa, dung and dogsmeat, in comparison of an interest in Christ (Phil. iii. 8).

We

III. The highest in repute and office in the church yet, are still but servants: "James a servant," "Let a man account of us, as of ministers of Christ" (1 Cor. iv. 1). The sin of Corinth was man-worship, in giving an excess of honour and respect to those teachers whom they admired, setting them up as heads of factions, and giving up their faith to their dictates. The apostle seeketh to reclaim them from that error, by showing that they are not masters but ministers. Give them the honour of a minister and steward; but not that dependence which is due to the Master only. "We have not dominion over your faith, but are helpers of your joy" (2 Cor. i. 24). are not to prescribe articles of faith, but explain them. So the apostle Peter bids the elders not to behave themselves as "lords over God's heritage (1 Pet. v. 3), not to master it over their consciences. Our work is mere service, and we can but persuade : Christ must impose upon the conscience. It is Christ's own advice to his disciples in Matt. xxiii. 13, "Be not ye called masters; for one is your master, even Christ." All the authority and success of our teaching is from our Lord. We can prescribe nothing as necessary to be believed or done, which is not according to his will or word. In short, we come not in our own name, and must not act with respect to our own ends: we are servants.

IV. A servant of God, and of Jesus Christ,] In all services, we must honour the Father, and the Son also: "God will have all to honour the Son, as they honour the Father" (John v. 23); that is, God will be honoured and worshipped only in Christ. "Ye believe in God, believe also in me" (John xiv. 1). Believing is the highest worship and respect of the creature :