James

Chapter 1

Ver. 1. To the twelve tribes] Once very devout, #Ac 26:7; still the most nimble and mercurial wits in the world, but light, aerial, and fanatical, apt to work themselves into the fool’s paradise of a sublime dotage.

Which are scattered abroad] Banished from Rome by the Emperor Claudius, #Ac 18:2 (Sueton. xxv.), and called by St Peter, "strangers of the dispersion," #1Pe 1:1. The Jews at this day are a disjected and despised people, according to #De 28:64, having neither country nor resting place; even in Jerusalem there be not to be found at this day a hundred households of them. (Breerwood’s Inq.)

Ver. 2. Count it all joy] The world wondereth (saith Mr Philpot the martyr) how we can be so merry in such extreme misery. But our God is omnipotent, who turneth misery into felicity. Believe me, there is no such joy in the world as the people of Christ have under the cross; I speak it by experience, &c. He counted it so upon mature deliberation, as the apostle here adviseth.

All joy] That is, full joy (by a Hebraism), complete and perfect; such as is the joy of merchants when they see their ships come laden in.

When ye fall into] Not go in step by step, but are precipitated, plunged. Or when ye fall among, as he that went down towards Jericho fell among thieves, #Lu 10:30. When ye are so surrounded that there is no escaping them, being distressed, as David was, #Ps 116:3.

Into divers temptations] Crosses seldom come single ( Catenata piorum crux), as neither do mercies, but trooping and treading one upon the heels of another. {a} After rain cometh clouds, #Ec 12:2. As in April, no sooner is one shower unburdened, but another is brewed. And when the apostle calleth them temptations, he meaneth such afflictions as will put us hard to it, and show what metal we are made of; pressing and piercing crosses.

{a} Aliud ex alio malum. Teren.

Ver. 3. The trial of your faith] Yea, such a well knit patience, as maketh a man suffer after he hath suffered, as David did from Shimei, but first from Absalom. Tile stones till baked are not useful; but well burnt and hardened they withstand all storms and ill-weather. See my Love Tokens, p. 170.

Knowing this] And therefore rejoicing, if not in the sense, yet in the use of your afflictions. {See Trapp on "Heb 12:10"} {See Trapp on "Heb 12:11"}

Ver. 4. Let patience have her perfect work] Patience must not be an inch shorter than the affliction. If the bridge reach but half-way over the brook, we shall have but ill-favoured passage. It is the devil’s desire to set us on a hurry; he knows his temptations will then work best.

Ver. 5. If any of you lack wisdom] That is, patience to bear afflictions as he ought, cheerfully, thankfully, fruitfully, so as to be able to say, "Well for the present, and it will be better hereafter," which is the patient man’s motto, Qui placide sortem ferre scit, ille sapit. I thank thee, O Lord, for all my pain (said Francis of Assisi, in all his extremity), and I beseech thee, if thou think good, to add to it a hundred-fold more. Feri Domino, feri, said Luther; a peccatis enim absolutus sum: Smite, Lord, smite on, my sins are pardoned; all shall be for the best. Mr William Perkins, when he lay in his last and killing torment of the stone, hearing the bystanders pray for a mitigation of his pain, willed them not to pray for an ease of his complaint, but for an increase of his patience. (Dr Hall, Rein. of Profaneness.)

Let him ask it of God] It hath been questioned by some whether a man can have patience, sine auxilio gratice, without the help of God’s grace. (Aquinas.) But Christians know they cannot. It is not patience but pertinacy in godless men, that call not upon God; it is stupidity of sense, not a solidity of faith; a reckless desperation, not a confident resolution: such was that patience put forth by Mithridates of old, and by Baltasar Gerardus the Burgundian, that slew the Prince of Orange, 1584, and for the same endured very grievous torments. True patience is the fruit of prayer; this wisdom from above is one of those perfect gifts that cometh down from the "Father of lights," who is therefore called the "God of patience and consolation." God, as he is skilful in dirigendo, pitiful in corrigendo, so will he be bountiful in porrigendo.

That giveth to all men liberally] Not scantily, sparingly, or with an ill will. He is no penny father (as they say), but rich in mercy to all that call upon him. Αξιωματικωτατος μεν εστιν ο βασιλευς ημων, saith Basil. (Consil. Mon. i.) Our king gives like himself, and according to his state; he is angry with those that ask him small matters. He doth not shift off his suitors as Antigonus did the philosopher; who first asked him a groat; he answered, that was too little for a king to give; he requested the king then to give him a talent; who replied, that that was too much for a beggar to crave. {a} God solicits suitors, #Joh 4:23, and complains (as the Emperor Severus once did of his courtiers), "Hitherto ye have asked me nothing." He gives also according to his excellent greatness; as Alexander the Great gave a poor man a city; and when he modestly refused it as too great for him, Alexander answered, Non quaero quid te accipere deceat, sed quid me dare, The business is not what thou art fit to receive, but what it becometh me to give. (Sen. de Benef. ii. 16.)

And upbraideth not] Neither with present failings, nor former infirmities. Qui exprobrat, reposcit. (Tacit.) So doth not God; unless in case of unthankfulness. For then he will take his own, and be gone, #Ho 2:8,9.

{a} ου βασιλικον το δομα. ου κυνικον το λημμα.

Ver. 6. But let him ask in faith] {See Trapp on "Heb 11:6"}

Nothing wavering] We are too ready in temptation to doubt, yea, to hold it a duty to doubt. This (saith one) is to light a candle before the devil, as we use to speak.

Ver. 7. That he shall receive] Unless he strive against his doubting, and wade out of it, as the moon doth out of the cloud. Qui timide rogat, negare docet; He that prayeth doubtingly, shuts heaven’s gates against his own prayers.

Ver. 8. Unstable in all his ways] As he is that stands on one leg, or as a bowl on a smooth table. Contrariwise, a believer is as a square stone set into the building, #1Pe 2:7; shaken he may be, but he is rooted as a tree; wag he may up and down as a ship at anchor, but yet he removes not.

Ver. 9. Rejoice in that he is exalted] Gr. εν τω υψει αυτου, in his sublimity, in that high honour of his, #Joh 1:12. This should make him hold up his head, but not too high; be cheerful, but not withal scornful. Laeti simus, sed non securi, gaudentes in Domino, sed caventes a recidivo. (Bern.)

Ver. 10. In that he is made low] Drawn from that high esteem of outward excellencies. He is now made a greater man, because he seems too big for them; or low, that is, lowly.

Ver. 11. Shall the rich man fade] Perish eternally, if he trust in uncertain riches, and not in the living God. See #Jas 5:1. Thus that sapless fellow Nabal faded, when his heart died within him, nor could his riches any more relieve him than they did that rich and wretched cardinal, Henry Beaufort, Chancellor of England in the reign of Henry VI, who murmured at death, that his riches could not reprieve him till a further time. Fie (quoth he), will not death be hired? Will money do nothing? No; money here bears no mastery. (Acts and Mon.)

Ver. 12. Blessed is the man] Provided that God teach him, as well as chastise him, #Ps 94:12, instruct him as well as correct him. See my Love Tokens, par. 2.

He shall receive the crown] A man can be content to have his head broken with a bag of gold, so he may have it, when it is done. Eternal life is called "a crown": 1. For the perpetuity of it; for a crown hath neither beginning nor ending. 2. For the plenty; because as the crown compasseth on every side, so there is nothing wanting in this life. 3. The dignity; eternal life is a coronation day. (Bishop Lake.) Tertullian wrote his book De corona militis Concerning the crown of a soldier, upon occasion of a certain Christian soldier’s refusing to be crowned, and saying, Non decet Christianum in hac vita coronari; A Christian is to be crowned when he cometh to heaven.

Ver. 13. I am tempted of God] The inclination of man’s heart to good, is of itself and properly of God, as light is of the sun. His inclination to evil is by accident only of God, like as darkness is of the sunset by accident, being properly not of the sun, but of the earth.

Ver. 14. Drawn away of his lust] Δελεαζομενος, Satan hath only a persuading sleight, not an enforcing might. Our own concupiscence carries the greatest stroke.

And enticed] As the silly fish is by the bait covering the hook, being first drawn aside into the clear water. {a} Or as the unwary younker, drawn to folly by some subtle she-sinner; who thereupon conceiveth, and bringeth forth a bastardly brood.

{a} Δελεαρ, quasi δολεαρ, a δολος.

Ver. 15. When lust hath conceived] As the plot of all diseases lies in the humours of the body; so of all sin, in the lust of the soul. There is in it a πανσπερμια, a tacit consent, a seed plot of all sin. {a} The Papists say (but falsely) that it is the smallest of all sins, not deserving any more of God’s wrath than only a want of his beatific presence, and that too without any pain or sorrow of mind from the apprehension of so great a loss. There are also of ours that say, That it is not forbidden by the law; but sure we are, it is cursed and condemned (and therefore forbidden) by the law.

{a} Empedoclis vocabulum apud Aristot.

Ver. 16. Do not err] Wander not, as wandering stars, to whom is reserved the blackness of darkness for ever, #Jude 13, by seeking to father your faults upon God, as Adam did, #Ge 3:12.

Ver. 17. Every good gift, &c.] A hexameter verse in the Greek; as little intended perhaps by the apostle as the first line in Tacitus, which yet may be scanned a long verse.

And perfect giving] Not temporals only (which are good gifts), but spirituals also, those perfect givings. The greatest excellencies in us do as much depend upon God as the effigies in the glass doth upon the face that causeth it; or as the light doth upon the sun, that father of all the light in the lower world.

With whom is no variableness] παραλλαγη, no parallax, as there is with the sun, when he declines and leaves us darkling. This word notes the sun’s motion from east to west, as the following word τροπη, turning, notes his motion every year from north to south. That which the apostle would here assert is, that God tempts no man to evil, because he is unchangeably good, and can be no other.

Ver. 18. Of his own will begat he us] Gr. απεκυησε, brought he us forth, as a special instance of his free grace and fatherly goodness, #Eph 1:4,5. The word properly signifies, He did the office of a mother to us, the bringing us into the light of life. The Hebrew word דלי also signifieth genuit, peperit, parturiit; et est proprium feminarum: quamvis eleganter de viro etiam et aliis rebus dicatur, to bring forth. (Marenus in Arca Noae.)

Ver. 19. Swift to hear] Reaching after that word of truth, the gospel, #Jas 1:18, and drinking it in as the dry earth doth the dew of heaven. Life doth now enter into the soul at the ear, as at first death did, #Ge 3:19

Slow to speak] We read often, "He that hath an ear to hear, let him hear"; but never, he that hath a tongue to speak, let him speak; for this we can do fast enough, without bidding. But hath not Nature taught us the same that the apostle here doth, by giving us two ears, and those open; and but one tongue, and that hedged in with teeth and lips? It is also tied and bound fast by the root, and hath for guides and counsellors the brain above and the heart beneath it. Hence your wisest men are most silent; for they know that as some gravel and mud passeth away with much water, so in many words there lacketh not sin.

Slow to wrath] Slow to snuff at those that reprove you. {See Trapp on "Heb 13:22"} Rage not when touched, though to the quick.

Ver. 20. For the wrath of man] Unless it be as Moses’ and Christ’s anger was, pure and free from guile and gall, prompting us to pity and pray for the party, #Ex 32:32 Mr 3:5.

Ver. 21. All filthiness] Gr. ρυπαριαν, the stinking filth of a pestilent ulcer. Sin is the devil’s vomit, the soul’s excrement, the superfluity or garbage of naughtiness, περισσειαν, as it is here called by an allusion to the garbage of the sacrifices cast into the brook Kedron, that is, into the town ditch. Retentio excrementorum est parens morborum. Out with it, therefore. Some say that the word rendered filthiness, properly signifies "the filth under the nails and armholes"; but translated to the mind, it signifies covetousness, as sordes in Latin; but here any kind of sin, especially inward, as superfluity may note outward evils, that do superfluere, float at top.

Receive with meekness] It is ill sowing in a storm: so a stormy spirit will not suffer the word to take place.

The engrafted word] εμφυτος, engrafted upon the heart, as the scion upon the stock, or sowed in the soul, and mingled with faith, that it may bring forth fruit to God.

Ver. 22. And not hearers only] The Panotii in Scythia are said to have such large ears, as that therewith they cover their whole bodies. (Isidore.) Such are our hearers only.

Deceiving your own souls] Either as by false reckoning or false reasoning; Gr. παραλογιζομενοι, putting paralogisms and fallacies upon yourselves. For hypocrites may easily deceive not others only, but themselves too; as a drunken stage player, that in his drunkenness acting a king’s part, thinks himself a king indeed.

Ver. 23. His natural face] Gr. the face of his nativity, that wherewith he was born into the world. Pythagoras wished his scholars often to view themselves in a glass, that if they were well-favoured, they might likewise be well-conditioned; as if otherwise, they might make it up in virtue.

“ Si mihi difficilis formam natura negavit,

Ingenio formae damna rependo meae.”

Ovid. Epist.

The law is a crystal glass, wherein a man may soon see his spiritual deformities, and be advertised of his duty. {See Trapp on "Jas 1:25"}

Ver. 24. Straightway forgetteth] Naturalists make mention of a certain creature called cervarius, that though he be feeding never so hard and hungerly, if he cast but back his head, he forgets immediately the meat he was eating, and runs to look after new: the lynx is very sharp sighted, but also very forgetful; out of sight, out of mind straight.

Ver. 25. Whoso looketh into, &c.] παρακυψας, as into a glass, wishly and intently with the body bowed down. Get thee God’s law as a glass to toot in, saith Mr Bradford (Ser. of Repent.); so shalt thou see thy face foul arrayed, and so shamefully saucy, mangy, pocky, and scabbed, that thou canst not but be sorry at the contemplation thereof. It is said of the basilisk, that if he look into a glass, he presently dieth: sin doth. Physicians in some kind of unseemly convulsions wish the patient to view himself in a glass, which will help him to strive the more when he shall see his own deformity; so reflect, &c.

The perfect law of liberty] The moral law, in opposition to the ceremonial, or so called because never is a man free indeed till out of a principle of love he keep God’s law.

Not a forgetful hearer] Some are as hourglasses, no sooner turned up but running out immediately. Their souls are like filthy ponds, wherein fish die soon and frogs live long; profane jests are remembered, pious passages forgotten.

Ver. 26. Seem to be religious] There is a great deal of this seemingness now abroad: Aliud in titulo, aliud in pyxide. Verba tua Dei plane sunt, facta veto Diaboli, as one told Pope Innocent III: You speak like a God, but do like a devil; a fair professor, but a foul sinner. The form of religion is honos; the power onus. Many do but act it, play it: they do no more than assume it, as the angels did the dead bodies without a soul to animate them, or as Jeroboam’s wife put on her demure apparel when she was to go to the prophet. The mere seemer is a fraud, #Job 13:16, imposturam facit et patitur: fumum vendidit, fumo peribit. He is like the painted grapes that deceived the living birds, saith one, or the golden apples with this motto, "No further than colour"; touch them and they vanish.

But deceiveth] The heart first deceiveth us with colours, and when we are once doting after sin, then we join and deceive our hearts by fallacious reasonings.

Ver. 27. And widows] A vine whose root is uncovered thrives not; a widow whose covering of eyes is taken away, joys not.

Chapter 2

Ver. 1. The Lord of glory] Or, "Have not the glorious faith of our Lord Jesus Christ," &c. Faith is a glorious grace indeed.

With respect of persons] i.e. Of their outward quality or conditions, as rich or poor, of this side or that, &c. Zanchy relates about a certain Frenchman, a friend of his, and a constant hearer of Calvin at Geneva, that being solicited by him to hear Viret, an excellent preacher, who preached at the same time that Calvin did, he answered, If St Paul himself should preach here at the same hour with Calvin, Ego, relicto Paulo, audirem Calvinum, I would not leave Calvin to hear Paul. This is not only partiality, but anthropolatry {a} or man worship, saith he. Grynaeus reports a speech of George, duke of Saxony: Although I am not ignorant, saith he, that there are various errors and abuses crept into the Church, Nolo tamen amplecti Evangelium quod Lutherus annunciat, yet I will none of that gospel reformation that Luther preacheth. (Lect. in Hag.) Compertum est, it is for certain, saith Erasmus, that many things are condemned as heretical in Luther’s writings, that in Austin’s and Bernard’s books are approved for sound and pious passages. (Erasm. Epist. ad Card. Mogunt.)

{a} Man worship; the giving of divine honours to a human being. ŒD

Ver. 2. For if there come, &c.] It is probable, saith an interpreter here, that the primitive Christians, the better to ingratiate with the richer pagans, gave them very great respect, contrary to that, #Ps 15:4. But I rather think the apostle speaketh in this text of wealthier Christians, unworthily preferred before better but poorer persons.

Ver. 3. That weareth the gay cloth] As Hospinian tells us of the dogs that kept Vulcan’s temple, and as others say of the Bohemian curs, that they will fawn upon a good suit, but fly upon one that is in ragged apparel. So is it with many; Vestis virum.

Ver. 4. Are ye not then partial] ου διακριθητε, or, "Are ye not for so doing condemned in your own consciences?" Or, "Neither have ye so much as once doubted or questioned the matter within yourselves, whether in so doing you have not done amiss?"

Ver. 5. Chosen the poor] This the world wonders and stumbles at. The heathen Romans would not receive Christ (though they heard of his miracles and mighty works) into the number of their gods, because he preached poverty and made use of poor persons. Aigoland, king of Saragossa in Arragon, refused to be baptized because he saw many lazars {a} and poor people expecting alms from Charlemagne’s table; and asking what they were, was answered, that they were the messengers and servants of God. And can he keep his servants no better? said he. I will be none of his servants. (Turpine.) But what saith Christ? "I know thy poverty; but (that is nothing) thou art rich," #Re 2:9. And the poor are gospellized, not only receive it, but are changed by it, #Mt 11:5. We usually call a poor man a poor soul: a poor soul may be a rich Christian, and a rich man may have a poor soul; as he in the Gospel that had animam triticeam, a wheaten soul, #Lu 12:16-21, and as those other rich fools in David’s days, whose hearts were as fat as grease; they delighted not in God’s law, #Ps 119:70.

Heirs of the kingdom] Heads destinated to the diadem, saith Tertullian.

{a} A poor and diseased person, usually one afflicted with a loathsome disease; esp. a leper. ŒD

Ver. 6. Ye have despised the poor] Pauper ubique iacet. #Zep 3:12, afflicted and poor are joined together; because poverty is an affliction, and makes a man trodden upon. Men go over the hedge where it is lowest. Therefore St Paul joins them together, "I have learned to want, and to be abased"; they that want shall be abased; #Lu 15:30 "This thy son." He saith not, This my brother, because in poverty; which is therefore to be deprecated and prayed against, as #Pr 30:8 1. Propter inediam, on account of starvation, as #Ge 37:25 2. Propter iniuriam, On account of wrongs, #Ps 10:9 3. Propter infamiam, On account of disgrace, as here. Our Saviour calls that good beggar Lazarus, that is, God help me, #Lu 16:29; as proper a name for a beggar as could be given.

Oppress you] καταδυναστευουσιν, subjugate you, and bring your heads under their belts; trample upon you with the feet of pride and cruelty; yea, devour you, as the greater fish do the lesser. Ferae parcunt, aves pascunt, homines saeviunt, saith Cyprian. The wild beasts spare Daniel, the ravenous ravens feed Elias; only men rage and ravage, they tyranically oppress God’s poor people (as the word here imports), acting therein the devil’s part. See #Ac 10:38 (where the same word is used); there is neither equity nor mercy to be had at their hands. Hence they are called men eaters, cannibals, #Ps 14:4, and charged with beating God’s people to pieces, and grinding the faces of the poor, #Isa 3:15; with eating their very flesh and flaying their skins from off them, and breaking off their bones, and chopping them in pieces as for the pot, and as flesh within the caldron, #Mic 3:3. This is a sin against race, grace, and place.

Draw you before the judgment seats] Vex you with lawsuits, and by might rob you of your right. Cedit viribus aequum.

Ver. 7. Do not they blaspheme] That is, cause to be blasphemed, as #Ro 2:24 1Ti 1:20. Marcellinus, a heathen historian, taxeth the Christians of his times for their dissensions, biting and devouring one another, till they were even consumed one of another. {Am. Mar. ii. 2.} A sad thing that a heathen should see such hellish miscarriages among Christ’s followers.

Ver. 8. If ye fulfil the royal law] Acknowledging God’s sovereignty, and sending a lamb to the ruler of the earth, #Isa 16:1, seeking the help of that free or noble spirit of his, #Ps 51:13, that royal, ruling spirit, as the Greek version there hath it.

Ver. 9. Ye commit sin] That is flat; though ye have thought otherwise. {See Trapp on "Jas 2:4"}

And are convinced of the law as transgressors] This they held either no sin or a small one, a peccadillo. The Civilian indeed saith, De minutis non curat lex, the law makes no matter of small matters. But God’s law condemneth small faults: as the sunshine showeth us atoms, moths.

Ver. 10. He is guilty of all] The whole law is but one copulative, #Ex 16:18 Eze 18:10-13. He that breaketh one commandment habitually breaketh all; not so actually. The godly keep those commandments that actually they break; but a dispensatory conscience keeps not any commandment. Deus non vult cum exceptione coli, God will not be served with an exception, saith a learned interpreter here. He that repents with a contradiction (saith Tertullian) God will pardon him with contradiction. A man must not be funambulus virtutum (saith the same author), going in a narrow track of obedience; but must do everything as well as anything, or all is lost; his obedience must be universal, extending to the compass of the whole law.

Ver. 11. For he that said] "God spake all those words, and said"; there is the same divine authority for one commandment as another, #Ex 20:1. The Pharisees had their minutula legis, insignificant laws, but Christ cries them down, #Mt 5:20. The Jews to this day senselessly argue, "Cursed is he that abides not in all things," therefore he is not cursed that abides in some things only.

Thou art become a transgressor of the law] Now every transgression and disobedience receiveth a just recompence of reward, #Heb 2:2.

Ver. 12. As they that shall be judged] Or, as they that should judge by the law of liberty; which is so called, because it doth freely and fully discover unto every man, without respect of persons, the errors and evils of his life. And we should walk as patterns of the rule. {See Trapp on "Mt 11:19"} It is also called a law of liberty, because it is freely and willingly kept of the regenerate, to whom it is no burden or bondage.

Ver. 13. For he shall have mercy] {See Trapp on "Mt 5:7"}

And mercy rejoiceth against judgment] κατακαυχαται, {a} that is, the merciful man glorieth, as one that hath received mercy, and shall not come into condemnation; for God’s mercy rejoiceth against such a man’s sins, as against an adversary which he hath subdued and trampled on.

{a} from αυχην, cervus: treadeth on the neck of judgment.

Ver. 14. Though a man say he hath faith] Saying serves not the turn. Livy telleth us of the Athenians (Dec. iv.) that they waged a word war against Philip, king of Macedon; Quibus solis valebant, and that was all they could do. Men may word it with God and yet miscarry, #Isa 58:2,3; he is too wise to be put off with words; he turns up our leaves, and looks what fruit; whereof if he miss, he lays down his basket, and takes up his axe, #Lu 13:7. Christianity is not a talking, but a walking with God; and at the last day it shall be required of men, non quid legerint, sed quid egerint, non quid dixerint, sed quomodo vixerint, not what they have said, but how they have acted.

Can faith save him?] That is, an ineffectual faith, that worketh not by love, such as is the faith of the Solifidians, a faith in profession only; if a man say he hath faith, and no more, as good he might say nothing. Quid verba quaero, &c.? That faith is easily wrought, which teacheth men to believe well of themselves, though their lives be evil.

Ver. 15. If a brother or a sister] As it may befall the best to be, and they are not of the chameleon kind, to live (with Ephraim) upon wind, #Ho 12:1, to be fed with fair words, or to be clothed with a suit of compliments. Sion should be taken by the hand, #Isa 51:18. And Tyre converted, leaves hoarding and heaping up wealth, and falls to feeding and clothing God’s poor people, #Isa 23:18.

Ver. 16. And one of you say] This age aboundeth with mouth mercy, which is good cheap. But a little handful were better than a great many such mouthfuls.

Be ye warmed] But with what? with a fire of words. Be filled; but with what? with a mess of words. Away with those airy courtesies. How many have we today that will be but as friends at a sneeze! the most you can get of these benefactors is, "God bless you, Christ help you."

Ver. 17. Is dead, being alone] That is, being workless; for life discovers itself by action; so doth true faith by trust in God and love to men. A tree that is not for fruit, is for the fire.

Ver. 18. My faith by my works] It appeared by the fruits it was a good land, #Nu 13:23. It appeared that Dorcas was a true believer by the coats she had made: so here.

Ver. 19. Believe and tremble] Gr. φρισσουσι, roar as the sea, and shriek horribly, #Ac 19:29 Mr 6:49. Their hearts ache and quake within them; and shall any man mock at God’s menaces? Shall not the devils keep holiday in hell, in respect of such atheists?

Ver. 20. But wilt thou know] Interrogatio doeturientis, saith Piscator. A question made by one that is desirous to teach.

Thou vain man] Gr. Thou empty man; for works without faith are nothing else but a nutshell without a kernel, grapes without juice, chaff without grain, saith Mercer in #Jon 3:8.

Ver. 21. Justified by works] sc. Declarative et in fore humano, but not before God, #Ro 3:2. It is faith that justifieth the man; but they are works that justify faith to be right and real, saving and justifying.

Ver. 22. Wrought with his works] Or, was a help to his works, and was her own midwife to bring them forth of herself into the open light, #Heb 11:17.

Was faith made perfect] That is, declared to be operative and effectual.

Ver. 23. And it was imputed] {See Trapp on "Ge 15:6"} {See Trapp on "Ro 4:3"} {See Trapp on "Ga 3:6"}

The friend of God] A very high style. If Eusebius held it such an honour to be the friend of Pamphilus, and Sir Fulk Greville, Lord Brook, to be friend to Sir Philip Sidney, causing it to be so engraven upon his tomb; what is it to be the friend of God? And yet such honour have all the saints.

Ver. 24. By works a man is justified] Declaratively, as by faith apprehensively, by God effectively.

Ver. 25. The messengers] Gr. The angels, so #Lu 7:24 Ac 12:15. {See Trapp on "Ac 12:15"}

Ver. 26. As the body, &c.] Yet is not charity the soul of faith, but the vital spirit only.

Chapter 3

Ver. 1. Be not many masters] Masters of opinions, that boldly obtrude upon others their own placits, and will not have them disputed or debated. Such are the Sorbonists, who rejoice to be called Magistri nostri Parisienses, our Masters of Paris. Bacon, the Carmelite, was called Doctor resolutissimus, because he would endure no guessing or maybes. (Praefat. in 1 Sent.) The pope’s parasites persuade the people, that what interpretation soever he gives of Scripture, be it right or wrong, it is without further trial to be received as the very word of God. Est ipsissimum Dei verbum. (Hosius.)

Knowing that we shall receive the greater condemnation] sc. If either we become heresiarchs and sect masters, #Re 19:20, or supercilious censurers of others, #Mt 7:1 Ro 2:1.

{a} A leader or founder of a heresy. ŒD

Ver. 2. For in many things, &c.] This is triste mortalitatis privilegium, the sad privilege of mankind, as one phraseth it, to have leave to offend sometimes. Every pomegranate hath at least one rotten grain within it, saith Crates. And it is the honour of God alone to be perfect, saith Plato (Euphormio). Jerome pronounceth a curse upon him that shall say that the fulfilling of the whole law is impossible to any. But patres legendi cum venia; Jerome was out in this, and too to blame, μονου Θεου γερας εστι ειναι τετραγωνον. St James, a far better man than Jerome (for he was worthily called James the Just), affirmeth here of himself and other sanctified persons, We offend or stumble all, πταιομεν, impingimus omnes.

A perfect man] That is, a prudent man, #Ps 37:30,31.

Ver. 3. That they may obey us] Horses, asses, camels, elephants, God in great wisdom, for the use of man, hath made without galls, that they might with the more ease be made tame and serviceable.

Ver. 4. Whithersoever the governor] Peterent caelum Belgae si navibus peti posset, Ley them ask for the skys of Belge if it would be possible to reach them by ship, saith one (Johnston, de Nat. Constant.)

Ver. 5. Boasteth great things] Gr. μεγαλαυχει. It doth magnifically lift up itself, as an untamed horse doth his head. It exalts itself and exults of great things. It walketh through the earth, and faceth the very heavens, #Ps 73:9. It can run all the world over, and bite at everybody; being as a sharp razor, that doth deceit, that instead of shaving the hair cutteth the throat, #Ps 52:2. It is made in the shape of a sword; and David felt it as a sword in his bones, #Ps 42:10. It is thin, broad, and long, as an instrument most fit to empty both the speaker’s and the hearer’s heart. It is of a flame colour, as apt to set on fire the whole wheel of nature, #Jas 3:6.

Behold how great a matter] Or wood. Camerarius tells a story of two brethren walking out in a star light night. Saith one of the brethren, Would I had a pasture as large as this element; and said the other, Would I had as many oxen as there be stars. Saith the other again, Where would you feed those oxen? In your pasture, replied he. What? whether I would or no? Yea, said he, whether you will or no. What, in spite of me? Yes, said he. And thus it went on from words, till at length each sheathed his sword in the other’s bowels.

Ver. 6. A world of iniquity] A newly found world. Not a city or country only, but "a world of iniquity," a sink, a sea of sin, wherein there is not only that Leviathan, but creeping things innumerable, #Ps 104:26.

So is the tongue among our members] For better purpose it was there set, sc. in the midst between the brain and the heart, that it might take the advice of both; and that we might verba prius ad limam revocare, quam ad linguam.

That it defileth the whole body] Leaving a stain upon the speaker, and setting a stain upon the hearer; even the guilt and filth of sin.

The course of nature] Gr. The wheel of our nativity. Their breath, as fire, devoureth, #Isa 33:10 "The poison of asps is under their lips," #Ro 3:13. The venomous heat of which deadly poison, like a fire in the flesh, killeth the wounded with torments, the likeliest hell of any other. In the holy tongue dabber signifieth a word, debher a pest; to show (saith one) that an evil tongue hath the pestilence in it.

And is set on fire of hell] That is, of the devil (called elsewhere the gates of hell), as the Holy Ghost (on the other side) set on fire the apostles’ tongues with zeal, that flame of God, #So 8:6 Ac 2:3. Evil speech is the devil’s drivel; a slanderer carries the devil’s pack. He hath his name in Hebrew from footing it, trotting and tracing up and down to sow strife: Ragal, to defame or slander; regel, a foot. In Greek the same word signifieth a devil and a slanderer. The talebearer carrieth the devil in his tongue (saith one), the talehearer in his ear.

Ver. 7. For every kind of beasts, &c.] {See Trapp on "Heb 2:7"} Some creatures indeed may be taken, but not tamed, as the tiger, panther, monoceros, of which last it is testified, quod interimi potest, capi non potest; slain he may be, but not taken. Such unruly talkers and deceivers the Church is pestered with, #Tit 1:10 1Th 5:14; sons of Belial, untamable, untractable, untouchable, unteachable, #2Sa 23:6,7 1Sa 25:17.

Ver. 8. But the tongue, &c.] Where then are our justiciaries with their pretended perfection? David’s heart deceived him #Ps 39:1 "I said, I will look to my ways, I will bridle my tongue." But presently after, he shows how soon he brake his word. "My heart was hot," &c., and "I spake with my tongue." Pambus, in the ecclesiastical history, could never take out that one lesson read him out of #Ps 39:1. There is one Bennus celebrated in the same ecclesiastical history for this (but I can hardly believe it), that he was never seen of any man to be angry, never beard to swear, or lie, or utter a vain word. (Sozomen, vi. 28.)

An unruly evil] There be but five virtues of the tongue reckoned by philosophers. But there are 24 different sins of the tongue, as Peraldus recounteth them. The Arabians have a proverb, Cave ne feriat lingua tua collum tuum; Take heed thy tongue cut not thy throat. An open mouth is often a purgatory to the master. {See Trapp on "Jas 3:6"}

Full of deadly poison] Such as poisoneth itself, and poisoneth at a distance, which no other poison doth. Some poisons are not poisonous to some creatures; storks feed upon serpents, ducks upon toads, &c. But the tongue is a universal poison, &c.

Ver. 9. Therewith bless we God] And so make our tongues our glory.

Therewith curse we men] Yea, the best of men; as Korah and his accomplices fear not to object to Moses the meek, with one breath, pride, ambition, and usurpation of authority. So Shimei cursed David, the pope curseth the Reformed Churches. But cursing men are cursed men; those detestable God-damn-mes especially, with their fearful self-damning imprecations, and innominate soul-damning oaths, God justly may, and doubtlessly doth, take many of them at their words, as he did those who wished they might die in the wilderness, #Nu 14:28,29.

Ver. 10. Out of the same mouth] As it did once out of the mouth of Pope Julius II, who in the battle of Ravenna on Easter Day, between him and the French, as he sat by the fire reading his prayers, and having news of the defeat, he flung away his book, saying, Sit ergo Gallus in nomine diabolorum, Let Gaul be in the name of the demons. The devil take the French. (Annal. Gallic.) Is not this that mouth that speaketh great things and blasphemies? #Re 13:5. A loaf of the same bran was that foul mouthed cardinal, who entering the city of Paris, and being met by the people who begged his blessing, blessed them at first; but when they came thicker upon him, and hindered his passage, he cursed them as fast; using these words, Quandoquidem hic populus vult decipi, decipiatur in nomine diaboli, i.e. Since this people will needs be deceived, let them be deceived in the devil’s name. Os sceleratum et profanum! The mouth is wicked and imious! (Dr Prideaux, Lect.) Plutarch in Dion tells of a land about Athens, that brings forth the best honey and worst poison. In Polypidis capite bonum inest et malum. Lo, such is the tongue.

Ver. 11. Doth a fountain send forth] The fountain, or rather the botch, of sensual and sinful pleasures doth. Sin is a bitter sweet, γλυκυπικρον, the poison of asps, which first tickleth, and then killeth. All creature comforts are dulcis acerbitas, saith one. Amarissima volulptas, saith another, (Tertul.)

“ Principium dulce est, at finis amoris amarus;

Laeta venire Venus, tristis abire solet.”

Ver. 12. Both yield salt water and fresh] That is strange that is reported of the rivers of Peru, that after they have run into the main sea, yea, some write 20 or 30 miles, they keep themselves unmixed with the salt water; so that a very great way within the sea men may take up as fresh water as if they were near the land. (Abbot’s Geog.) But that is as sure as strange, that an eyewitness reporteth of the Danube and Sara (two great rivers in Hungary), that their waters meeting mingle no more than water and oil; so that near the middle of the river I have gone in a boat (saith mine author) and tasted of the Danube, as clear and pure as a well; then putting my hand not an inch farther, I have taken of the Sava, as troubled as a street channel, tasting the gravel in my teeth. Thus they run 60 miles together. (Blount’s Voyage.)

Ver. 13. Who is a wise man] Not he that words it most; for multiloquio stultiloquium; follish excessive talking and as any one is more wise, he is more sparing of his censures; but every fool will be meddling. Sapiens is est, cui res sapiunt prout sunt, saith Bernard (lib. iii. cap. 30). He is a wise man that judgeth aright of everything. And all the wisdom of a man is in this one thing, saith Lactantius, ut Deum cognoscat et colat, that he know and worship God.

With meekness of wisdom] As it is said of Athanasius, that he was high in worth and humble in heart; a loadstone in his sweet, gentle, drawing nature, and yet an adamant in his wise and stout deportment towards those that were evil. (Nazianzen in encom. Athan.) Jerome and Austin in their disputations, it was no matter who gained the day; they would both win by understanding their errors. What a sweet resolution was that of Calvin, Though Luther call me devil, yet I will honour him as a servant of God.

Ver. 14. Bitter envying] Properly so called; for it flows from the gall; it shows that the man is in the gall of bitterness, and of kin to the star called Wormwood, #Re 8:11. It is also an evil wherein is steeped the venom of all other vices. It is the observation of a late reverend divine, that, #Ge 38:29, Pharez was the son of Tamar, division, of a palm tree, which hath its name ab amaritudine, from bitterness, saith Pagnine. Division comes from bitterness, and envy drinks up the most part of its own venom. It infecteth also others with her venomous breath; as that maid mentioned by Avicen, who fed upon poison.

Glory not] viz. Of your wisdom.

Lie not against the truth] As if ye were true Christians, when in truth you are not so; Jesuits you may be (those great boutefeans of the world), but Christians ye are none; ye have not so learned Christ.

Ver. 15. Earthly, sensual] Here is a true character of carnal wisdom; the world is a pearl in its eyes, it cannot see God. Earthly it is called, as managing the lusts of the eyes unto the ends of gain; sensual, managing the lusts of the flesh unto the ends of pleasure; and devilish, managing the pride of life unto the ends of power.

Ver. 16. For where envying and strife is, &c.] The number of two hath been therefore accounted accursed, because it was the first that departed from unity. Divisions (saith one) are like the torrid zone, nothing prospers under it. (Dr Rayner.) When the dogstar ariseth, no plants thrive as at other times. When a fire is kindled in a town, the bells ring backwards; when fires of contentions are kindled in places, all things go awry. (Mr Burr’s Heart Divisions.)

Ver. 17. Easy to be entreated] Tractable, docile, not as horse and mule that must be ruled with rigour, not with reason, #Ps 32:9. Without partiality (or, without judging), without hypocrisy. These two stand fitly together; to note, that the greatest censurers are usually the greatest hypocrites; and as any one is more wise, he is more sparing of his censures.

Ver. 18. Is sown in peace] Only we must not think to sow and reap all in a day. By the fruit of righteousness may be meant the crown of righteousness, #2Ti 4:8, which Christ (the Prince of peace) shall put upon all the sons of peace, #Lu 10:6; as, in the mean time, they shall be called the sons of God, #Mt 5:9, have not only the comfort, but the credit, the name and note of such.

Chapter 4

Ver. 1. From whence come wars] That is, word wars, needless and endless strifes and contentions. The Greek word πολεμοι properly signifies quarrels that cause much bloodshed.

Among you] Being, 1. Brethren; and that one consideration should quash all quarrels; and should be like the angel that stayed Abraham’s hand when the blow was coming. 2. Scattered brethren, #Jas 1:1; and should not misery breed unity? Is it not enough, that blows great store are dealt you by the common adversary, but your own must add to the violence? Surely all unkind and unchristian strifes would easily be composed, did we not forget that we are brethren and fellow sufferers.

Even of your lusts] Gr. νδονων, of your pleasures, for wicked men take pleasure in unrighteousness, it is their meat and drink, #Pr 4:17, they cannot sleep, nay, live without it, #Jas 4:16. Look how Tartarians feed upon carrion with as great delight as we do upon venison; as the Turkish galley slaves eat opium as if it were bread, and as the maid in Pliny fed on spiders, and digested them into nourishment; so do sensualists feed upon sin’s murdering morsels, and swallow them down with delight.

Ver. 2. Ye lust and have not] viz. To the satisfying of your lusts; for that is an endless piece of work. Lust still cries Give, give; and is ever sick of a spiritual dropsy; the barren womb, the horseleech’s daughter, the grave, is nothing to this gulf, to this curse of unsatisfiableness.

Because ye ask not] He must be of a sedate spirit that prays to purpose. How shall we think God will hear us when we hardly hear ourselves? Married couples must agree, that their prayers be not hindered, #1Pe 3:7. There is no sowing in a storm; no taking medicine in a hot fit, as said before.

Ver. 3. Ye ask and receive not] Ye ask and miss, because ye ask amiss. It is the manner that makes or mars an action.

Ver. 4. Ye adulterers and adulteresses] You that have your hearts full of harlotry, that go a whoring from God after the creature, that mind only earthly things, #Php 3:19, and woo this Mundus immundus, this Propudium, this vile strumpet the world, that lays forth her two breasts of profit and pleasure, and ensnareth many; for the which she must be burnt, as a whore, by the fire of the last day.

Know ye not] Worldlings care not to know anything more than how to get, &c., their wits serve them not for better things; they cannot skill of these Scripture matters; they are brutishly ignorant of God and his will, of themselves and their duties.

Is enmity with God] That such both hate God, and, interchangeably, are hated of God.

Ver. 5. That the Scripture saith in vain] No, it doth not only say, but do; not only convince us that an evil and an envious spirit possesseth us (such a spirit as lusteth to have other men’s abilities eclipsed, that so our candle might shine alone), but also it giveth more grace; it not only convinceth, but converteth the soul, #Ps 19:7. It causeth a man to rejoice heartily in the good parts of others; and this is more than to excel others in any excellence if this be wanting.

Ver. 6. But he giveth] Or, "it," that is, the Scripture "giveth," &c., transforming us into the same image, and conforming us to the heavenly pattern by the Spirit that breatheth in it.

God resisteth the proud] Gr. αντιτασσεται, "setteth himself in battle array against such," above all other sorts of sinners, as invaders of his territories, and foragers or plunderers of his chief treasures. Pray therefore to be preserved from the perilous pinnacle of self-exaltation. God defieth such as deify themselves; he knoweth them afar off, #Ps 138:6, he cannot abide the sight of them. Neither need we wonder, since (as Boetius well observeth) whereas all other vices fly from God, pride lets fly at him; yea, flies in his face, and seeks to dethrone him; as we see in that proud prince of Tyre, #Eze 28:2, who thought himself first wiser than Daniel, #Eze 28:3; then, that he exceeded the high priest in all his ornaments, #Eze 28:13; then, he thought himself to be above Adam, #Eze 28:13; then above the cherubims, #Eze 28:14; and lastly, he said he was God himself, and sat in the seat of God. So the pope, #2Th 2:4.

But giveth grace to the humble] Humility is both a grace, and a vessel to receive grace. God poureth the oil of his grace into broken vessels, contrite spirits.

Ver. 7. Submit yourselves therefore to God] Gr. υποταγητε, set yourselves under him, not above him; as the proud person doth, #Jas 4:6. Sit at his feet to receive his law, as scholars sat at the feet of their teachers, {#De 33:3} {See Trapp on "De 33:3"} obey him as your superior in all things; say to him, Iussa sequi tam velle mihi quam posse necesse est.

Resist the devil] i.e. Worldly and fleshly lusts stirred up by the devil, #Eph 4:26. Lust resisted is sin materially, not formally; for the guilt is done away, in that we do not allow it, but abhor it, as some are of the opinion. (Mr Capell on Tempt.)

And he will flee from you] He is but a coward therefore; for like the crocodile, if you follow him he fleeth, if you flee from him he followeth you. In all other fights, the first encounter is sharpest, but here, essiest; for the old serpent having his head bruised and crushed, cannot now so easily thrust in his mortal sting, unless we dally with him, and so lay ourselves open. Est Leo si fugias: si stas, quasi musca recedit.

Ver. 8. Draw nigh to God] viz. In duty, and he will draw nigh to you in mercy. Sanctify him, #Le 10:3, and he will satisfy you, #Ps 91:16. The very Turks are remorseless to those that bear up, but they receive humiliation with much sweetness.

Cleanse your hands] For there is no coming near God, #Jos 24:19. The very heathens knew this; and had therefore their coena pura before their solemn sacrifices; and the sacrificers were appointed to purify themselves some days before. (Godw. Antiq. Demosth.) We wash our hands every day; but, when to dine with some great man, we scour them with balls. God will be sanctified in all them that draw nigh to him, #Le 10:3, he will be served like himself, he will be no loser by us.

Ye double minded] Ye that have your hearts divided between two, and as it were cloven asunder. Out with the corruption that cleaveth to your hearts; and then there will be a constancy and an evenness in your mouths and manners.

Ver. 9. Be afflicted] ταλαιπωρησατε. or, Be miserable; ye are so, but see yourselves to be so. Or, afflict yourselves, viz. with voluntary sorrows for your sins. See that ye be active here.

And mourn] Savourly and soakingly, with a deep and downright sorrow, so as a man would do in the death of his dearest friend. The Greek word, πενθησατε, imports a funeral grief.

And weep] In judgment at least, and then, dry sorrow may go as far as wet, where tears will not come. But if it be possible, look not upon sin with dry eyes; point every sin with a tear.

Let your laughter be turned] Turn all the streams into this one channel, that may drive the mill, that may grind the heart. Meal was offered of old, and not whole corn.

And your joy to heaviness] κατηφεια, {a} such as makes a man hang down his head, and go heavily through grief and shame.

{a} Tristitia cum vultus demissione. Budaeus.

Ver. 10. Humble yourselves] He beats often upon this most needful but much neglected duty of humiliation, and all is little enough; there being nothing that more goes against the heart and the hair with us, than to go downward; and yet it must be done, or we are undone.

And he shall lift you up] The Lion of Judah rends not the prostrate prey. But as William the Conqueror ever held submission satisfactory for the greatest offences, and often received rebels into grace (Daniel’s Chron.), so doth Christ much more. The sun in the morning gathereth clouds, but then it soon scattereth them again; so doth the Sun of righteousness cast men down, that he may raise them up again.

“ Deiecit ut relevet, premit ut solatia praestet,

Enecat ut possit vivificare Deus.”

Ver. 11. Speak not evil, &c.] As Ezekiel’s hearers did of him "by the walls, and in the doors of the houses," #Eze 33:30, and as too many of ours do; for the which they will be full dearly accountable. The tale bearer hath the devil in his tongue, the tale hearer in his ear.

Speaketh evil of the law] Which flatly forbiddeth detraction. And as the strokes given upon the left side are felt upon the right, so it is here. The law is evil spoken of when a brother is evil spoken of.

And judgeth the law] As not severe enough, or as overly strait. Plato commendeth that law of the Lydians, that punisheth detractors like as they did murderers. There is a murder of the tongue also, #Eze 22:9.

Ver. 12. There is one lawgiver] What dost thou then do perking into his place, by censuring and defaming another; is not this to be a pope in thine own cause, exalting thyself above God, #2Th 2:4, or at least appealing from him to thyself?

Ver. 13. We will go into such, &c.] As if they were petty gods within themselves, and needed not to call God into counsel, or to take his leave along with them. But such confident exchange language became not the mouths of scattered exiles. And yet it is the common sin of dispersed Jews in all places to this day. And I would it were their sin only; and that this rude and rash peremptoriness were not in use among us also.

Ver. 14. Ye know not what, &c.] God delights to cross such vain boasters, and to confute their confidences, that speak and live as if their lives were riveted upon eternity. They might easily observe that many things happen between the cup and the lip, between the chin and the chalice. Ne glorietur igitur accinctus quasi discinctus. Sell not the hide before ye have taken the beast. Who knows what a great bellied day may bring forth? #Pr 27:1. While a woman is yet with child, none can tell what kind of birth it will be, #Lu 12:16,17.

It is even a vapour] Thy breath is in thy nostrils, ever ready to puff out; at the next puff of breath thou mayest blow away thy life. Petrarch relates about a certain holy man, that being invited to a feast on the morrow, he answered, I have not had a tomorrow to dispose of this many a year; if you would have anything from me now, I am ready (lib. iii. Memor.). Mere man is but the dream of a dream, but the generation of a fancy, but a poor feeble, unable, dying flash, but the curious picture of nothing. Can a picture continue that is drawn upon the ice? What is man, saith Nazianzen, but soul and soil, breath and body (νους και χους, ex #Ge 2:7); a puff of wind the one, a pile of dust the other, no solidity in either? Surely every man in his best estate, when he is best underlaid, and settled upon his best bottom, is altogether vanity, #Ps 39:5. Two fits of an ague could shake great Tamerlane to death, in the midst of his great hopes and greatest power, when he was preparing for the utter rooting out of the Othoman family, and the conquest of the Greek empire. (Turk. Hist.) What is man’s body but a bubble the soul the wind that filleth it? the bubble riseth higher and higher till at last it breaketh; so doth the body from infancy to youth, and thence to age. So that it is improper to ask when we shall die; but rather when we shall make an end of dying (said a divine); for first the infancy dieth, then the childhood, then the youth, then age, and then we make an end of dying. Should we then live and trade as if our lives were riveted upon eternity? To blame were those Agrigentines who did eat, build, &c., as though they should never die.

Ver. 15. If the Lord will, &c.] εαν Θεος εθελη. So Socrates taught Alcibiades to say, "If God will," &c. And another could say,

“ Nullius est felix conatus et utilis unquam,

Consilium si non detque iuvetque Deus.”

Ver. 16. In your boastings] Of long life and suitable success. God will shoot an arrow at such suddenly, #Ps 64:9, as he did at the rich fool, Nebuchadnezzar, Haman, Herod, Sennacherib, and other braggarts.

Ver. 17. To him that knoweth] Lest they should reply, we know all this, that except we live and God list, we can do nothing. Do ye know to do well, saith he, and do it not? this increaseth your guilt. Sin against knowledge is sin with an accent, wickedness with a witness, such as is not to be excused by any plea or colour. See #Joh 9:41. {See Trapp on "Joh 9:41"}

Chapter 5

Ver. 1. Go to now, ye rich men] Those rich wretches mentioned #Jas 2:6,7, that blasphemed God and oppressed men. Magna cognatio ut rei sic nominis, divitiis et vitiis.

Weep and howl] Better weep here, where there are wiping handkerchiefs in the hand of Christ, than to have your eyes whipped out in hell. Better howl with men than yell with devils.

That shall come upon you] Gr. επερχομεναις, that are even now stealing upon you.

Ver. 2. Your riches are corrupted] Being subject to vanity and violence, #Mt 6:19. See the note there. Provide yourselves therefore bags that wax not old; treasure that faileth not, &c., #Lu 12:33.

Ver. 3. And shall eat your flesh] i.e. With hell-fire, which shall consume your flesh, nay, your souls, with eternal torments. Some strong poison is made of the rust of metals; none worse than that of money.

For the last days] Wrath for the day of wrath; or store for old age, it being the old man’s care, as Plutarch observes, οτι ουκ εξει θαφοντας και θρεφοντας, that he shall not have what to keep him while alive, and what to bury him honestly when dead.

Ver. 4. Kept back by fraud crieth] Bloodshed, #Ge 4:10, unnatural lust, #Ge 18:21, and oppression (whether by force or fraud), cry to God, and he will hear, for "he is gracious," #Ex 22:27. Oppression is a bony sin, #Am 5:12,13.

“ Clamitat in caelum vex sanguinis, et Sodomorum,

Vex oppressorum, et merces detenta laborum.”

Lord of Sabaoth] Who hath all power in his hand, and can easily reach you.

Ver. 5. Ye have lived in pleasure] Ye have lain melting in sensual delights, which have drawn out your spirits, and dissolved them, τρυφη, of θρυπτω.

Upon earth] No place of pleasure to good men, but of purgatory, banishment, and bondage. A place of that nature, that (as it is reported of the Straits of Magellan) which way soever a man bend his course (if homeward) he is sure to have the wind against him. It was a heavy charge laid upon Dives, "Son, remember that thou in thy lifetime receivedst thy good things," #Lu 16:25.

And been wanton] Fulness breeds forgetfulness, #De 32:15. The word εσπαταλησατε properly signifies, Ye have petulantly skipped up and down, like young kids; ye are so wanton that ye know not whether to go on your heads or on your feet. This was the guise of these rich roiters.

As in a day of slaughter] For sacrifice; when they used to have good cheer, #Pr 7:14. And hereunto the wise man alludeth, #Pr 17:1. The apostle here seemeth to intimate that these rich sensualists lived upon the cream of sinning, and had such plenty that they picked out none but the sweetest bits to nourish their hearts also.

Ver. 6. Ye have condemned and killed] Take it either properly, or metaphorically of usurers and extortioners, that not only rob, but ravish the poor that are fallen into their nets, #Ps 10:9, that is, their bonds, debts, mortgages, as Chrysostom interpreteth it; there is neither equity nor mercy to be had at their hands; hence they are called meneaters, cannibals, &c. One saith there is more justice to be found in hell than here among men; for in hell no innocent person is oppressed.

And he doth not resist you] Meekness of spirit commonly draws on injuries and indignities from unreasonable men. A crow will stand upon a sheep’s back, pulling off wool from her side, she dare not do so to a wolf or a mastiff. {a} Veterem ferendo iniuriam invitas novam. Bearing old wrongs encourages new ones.

{a} A large, powerful dog with a large head, drooping ears and pendulous lips, valuable as a watch-dog. ŒD

Ver. 7. Be patient therefore] q.d. You poor oppressed ones, hold out faith and patience. You shall shortly have help. As the mother’s breasts ache to be sucklings so doth God’s heart yearn to be helping.

Unto the coming of the Lord] sc. By particular deliverance; and not only by the general judgment. Let patience have line and rope.

Waiteth for the precious fruit] Being in novum annum semper dives, as the proverb is ever rich against the next year. Spes alit agricolas, Hope holds up the husbandman’s heart.

And hath long patience] He looks not to sow and reap in a day, as the Hyperboreans are said to do, that sow shortly after the sunrising with them, and reap before the sun set; because the whole half year is one continual day with them. (Heresbach de re Rustic.)

Ver. 8. For the coming] See #Jas 5:7. And he when he comes shall set all to rights. We shall see so much reason in his proceedings, which now we comprehend not, that we shall yield him the "only wise God."

Ver. 9. Grudge not, &c.] μη στεναζετε, groan not, grumble not, grow not sour and sullen one to another.

Lest ye be condemned] As Sarah had been, if the Lord had come, as she desired him, to judge between her and her husband. The most guilty are commonly most querulous and complaining.

The judge standeth before the door] If the magistrate be present we may not offend another to defend ourselves. Ecce iudex pro foribus; therefore, Hold a blow, as we say.

Ver. 10. For an example of suffering] Examples very much affect us, as they did many of the martyrs. {See Trapp on "Mt 5:12"}

“ A bove maiori discit arare minor.”

Ver. 11. We count them happy] If they suffer as they should do, not else. Mithridates showed long patience, such as it was, forced and feigned. He was in a kind of fever called epialis, wherein men be cold without, but hot as fire within. This fever he quenched with his vital blood, shed with his own hand.

Ye have heard of the patience of Job] His impatience is not once mentioned against him; but he is crowned and chronicled here for his patience. God passeth by infirmities, where the heart is upright.

And have seen the end of the Lord] That is, how well it was with Job at the last. Or (as others will have it) what a sweet end the Lord Christ made; whereunto you were some of you eyewitnesses, and should be herein his followers.

And of tender mercy] Having for his motto that of the Emperor Rupert, Miseria res digna misericordia, Misery calleth for mercy.

Ver. 12. But above all things] Swear not in jest, lest ye go to hell in earnest. {See Trapp on "Mt 5:34"} {See Trapp on "Mt 5:35"} {See Trapp on "Mt 23:16"} {See Trapp on "Mt 23:18"} Swear not in your passion (the apostle is here exhorting them to patience) as the Jews did ordinarily, and, so it were by the creature, held it no great sin, #Mt 5:33 23:16. The swearer rends and tears God’s name as a draper rasheth out a piece of cloth to the buyer. He makes his tongue a grenado to shoot out oaths and blasphemies sgainst heaven. He shall one day smart for it in his tongue as Dives did, and be worse punished than the French were in the days of Louis XI, who punished swearing by searing the lips of the swearer with a hot iron.

Ver. 13. Is any among you afflicted?] Any one may, for grace is no target against affliction.

Let him pray] Not only because prayer is suitable to a sad disposition, but because it is the conduit of comfort, and hath virtutem pacativam, a settling efficacy. Besides there is no time for hearing of prayers like the time of affliction. Then the saints may have anything of God with reason, for then his heart is turned within him, his repentings are kindled together, #Ho 11:8. See #Zec 13:9 Ps 91:15. Then it was that Lot had Zoar given him; David, the lives of his enemies; Paul, all the souls in the ship, &c. See the promise, #Ps 50:15.

Is any man merry?] Gr. ευθυμει, is he right set, well hung on, as we say? All true mirth is from the rectitude of the mind, from a right frame of soul that sets and shows itself in a cheerful countenance.

Let him sing psalms] So that in all estates we must be doing somewhat for God. Tam Dei meminisse opus est, quam respirare. A Christian’s whole life is divided into praying and praising, as David’s Psalms are. If he begin with petition, he commonly concludes with thanksgiving. Thus, by a holy craft, he insinuates into God’s favour, driving a trade between earth and heaven, receiving and returning, importing one commodity and transporting another.

Ver. 14. Is any man sick?] "Behold, he whom thou lovest is sick," said Martha to our Saviour, #Joh 11:3. Si amatur, quomodo infirmatur, saith Augustine. If Christ’s friend, how comes he to be sick? Well enough; it is no new thing for Christ’s best beloved to be much afflicted.

Let him send for the elders] This help God hath provided for such as are by sickness disabled to pray for themselves. Sick Abimelech was sent to Abraham (a prophet) for prayers.

Anointing him with oil] As an extraordinary sign of an extraordinary cure. From mistake of this text, the Church instead of pastors had ointers and painters in times of Popery, who did not only ungere, to annoint, but emungere, to wipe, anneal {inflame} men, but beguile them of their monies, and of their souls. Neither want there at this day, that hold this anointing the sick as a standing ordinance for Church members among us; and they tell of strange cures too effected thereby. I hope they aim better than Ptiugius and Sidonius, authors of that wicked piece called the Interim, did; for they defended the Popish chrism and extreme unction, ut ipsi discederent unctiores (as one saith), that they might get fat bishoprics thereby. The Popish ointment differeth much from St James’s oil, used as an outward symbol and sign till miracles ceased. See #Mr 16:17 Ac 3:16. Proculus, a Christian, healed Severus the emperor on this wise, as Tertullian testifieth. (Advers. Scapulam.)

Ver. 15. And the prayer of faith] The Greek word for prayer hath its denomination from well pouring out the heart, or from well cleaving to God. {a} Afflictions (saith one) cause us to seek out God’s promise, the promise to seek faith, faith to seek prayer, and prayer to find God.

They shall be forgiven him] And so he shall be cured on both sides. He shall be sure to have his prayer out, either in money or money’s worth, his labour shall not be in vain in the Lord.

{a} ευχη παρα το ευ χεειν, vel or παρα το ευ εχεσθαι του Θειου

Ver. 16. Confess your faults] To any such godly friend, as can both keep counsel and give counsel. Oftentimes the very opening of men’s grievances easeth, the very opening of a vein cools the blood. Howbeit, it is neither wisdom nor mercy (saith a good divine) to put men upon the rack of confession, further than they can have no ease any way else. For by this means we raise a jealousy in them towards us, and often without cause; which weakeneth and tainteth that love that should unite hearts in one.

The effectual fervent prayer] Gr. ενεργουμενη, the working prayer, that sets the whole man to work to do it as it should be done, and so works wonders in heaven and earth, being after a sort omnipotent, as Luther said. The word rendered "effectual fervent," is by one rendered a thoroughly wrought prayer. An allusion he maketh it to cloth, or such like, which we use to say is thoroughly well wrought, or but slightly wrought.

Availeth much] Jamblicus, a profane writer, hath such a commendation of prayer as might well beseem a better man. He calleth it clavem qua Dei penetralia aperiuntur, rerum divinarum ducem et lucem. (Lib. v. c. 27.) The key of God’s treasury the guide to God. In the island called Taprobane; they sail not by any observation of the stars, they cannot see the north pole, but they carry birds along with them which they often let go, and so bend their course the same way, for the birds will make toward land. Let us often send up prayers to heaven, and let our hearts go along with them, and they will certainly speed. God will come, but he will have his people’s prayers lead him; #Da 10:12, I came for thy word. He will help, but then we must work in prayer; and as a cart is stuck in a quagmire, if the horses feel it coming, they will pull the harder, so must we, when we find deliverance is coming, and that God is upon his way. Fervent prayer may fitly be resembled to the precious stone Pyrites, which if rubbed grows hot, and burneth the fingers; as, on the other side, dull prayers do little good, but are as the precious stone Diacletes, which having many virtues in it, loseth them all if put into a dead man’s mouth, as naturalists tell us.

Ver. 17. Subject to like passions] For he fled at the threats of Jezebel, Factus seipso imbecillior, saith one; and he would have died, when under the juniper, discontented.

Ver. 18. And the earth brought forth] When the roots and fruits seemed all dried up, and the land past recovery. But prayer never comes too late, because God never doth.

Ver. 19. If any do err from, &c.] Err about fundamentals, fall into deadly heresy, damnable, Peter calleth it, #2Pe 2:1.

Ver. 20. Shall save a soul] A high honour to have any hand in such a work.

Cover a multitude] i.e. He shall be a means that God shall cover them.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5