A PARAPHRASE ΟΝ ΤΗΕ GENERAL EPISTLE O F St. FAME S §. I. The PREFACE. HE Clearest Accounts from Antiquity, The Author. afcribe this Epistle to James the Son of Alpheus, or Cleopas, the Brother of Jude, and confequently Coufin-German to our Bleffed Lord, being called the Lord's Brother, as that Word in the Jewish Language was usually appropriated to all Near Relations. He was, moreover, ftiled James the Lefs, to distinguish Him from the other James, who, from his great Age, was denominated James the Greater, or Elder. And, laftly, from his extraordinary Sanctity and Devotion, he went under the Character of James the Just; and was by the Apoftles, chofen Bishop of Jerufalem. § 2. The exact Diftinction of the Perfon, helps much The Time. to determine the Date of his Epiftle: It being certain, from Jofephus, That this James fuffered Martyrdom, under the High Priesthood of Ananus, and Procuratorship of Albinus, viz. in the Year of Chrift LXII. This Epiftle must bear Date before that Time; and is most probably placed by Dr. Mills in, or just before, the Year LX. $ 3. About U 2 The Occafion. $3. About this Time, the Predictions of our Saviour, and of St. Paul, in his Second Epiftle to the Theffalonians, concerning the Temper and Behaviour of the Jewish Nation, as Tokens of their approaching Deftruction, were growing on apace towards an Accomplishment. False Prophets and pretended Meffiahs were numberless; their furious Perfecution against the Chriftians was either actually begun, or drew very near; and, as Their Rage improved to its utmoft Heat, the Love of many Chriftians began to wax cold. In fine, they had fo corrupted their own Religion, became so Furious against all other People, and fo Malicious, even to one another, that it could not but be a certain Conclufion, The Judge was not far from the Door. Thefe Circumftances gave Occafion to this Apofle, the Refidentiary of the Circumcifion in Judea, to indite this Epiftle, partly to the Infidel, and partly to the Believing, Jews. With the Former, his Purpofe was, to Correct their haughty Errors, foften their ungoverned Zeal, and reform their indecent Ufages in Religion. The Latter he was to Comfort, under the Hardfhips they then did, or fhortly were to fuffer for their Christianity; to warn them from feveral of the Prejudices and Practices of their Perfecutors; to which their former Education, or prefent Afflictions might render them too prone; and to fpirit them up to a pure and patient Profeffion of the Gospel. The feveral Turns and Applications of his Argument to one, or the other, of thefe Parties, fhall be observed, with as much Clearnefs, as can be gathered from the Context of each Paffage; feveral whereof, after the manner of Eaftern Writing, may, at first fight, feem directed to them Both, promifcuoufly, and without Distinction. To whom? There is one particular Paffage (Chap. ii. 14. to the End) that feems clearly levelled against the Doctrine of the Hereticks, called Simonians, or Followers of Simon Magus, who, as Irenæus tells us (Lib. II. Cap. 20.) affirmed, Liberos eos effe agere quæ velint; fecundum enim Gratiam Salvari Homines, non fecundum juftas Operas; i. e." That They might Live and Act as they pleased; "because Men were to be faved by Grace, and not according to their good Works." § 4. It was directed to the Jews and Jewish Converts of the Difperfion: Yet, as that to the Hebrews was in tended * tended for the general Benefit of all the Scattered Tribes, though directed to the Natives of the Holy Land; fo, no doubt, This had an equal Refpect to Them, over whom St. James immediately prefided in the special Character of their Bishop. *See Pref. to the Heb. General ? 5. And lastly, as this, and the following Epistles Why called were Written, not to any One, but to Several Chriftian Churches; it is, upon that account, commonly thought, they are called Catholick, or General Epiftles. CHA P. I. The CONTENTS. The Title and Salutation, to the Foreign Jews, and Jewish Chriftians. He begins with the Latter; exhorting them to a chearful and good Improvement of prefent Troubles and Perfecutions; as the higheft Perfection of a Chriftian Life. Prayer, with teddy Faith in God, through Chrift, the Means to attain that Perfection. Advice to the Poor, and to fuch as are defpoiled of their Riches, for the Sake of Christianity. The Uncertainty of Riches, and the Benefit of well improved Trials and Temptations. A Warning not to impute any Sin (particularly that of Apoftacy) to God, who permits Temptations to befal them; but to the wilful Indulgence of their own Worldly and Vicious Inclinations. God, the Author of all Spiritual Bleffings, cannot be anfwerable for the Cowardife and Defaults of Men. An Inference from thence, against the furious Temper, and violent Difputes of fome Judaizing Chriftians. Against the pernicious Error of the Jewish Zealots, about the Efficacy of mere Faith, or External Profeffion of Religion without a fuitable Practice. Against Railing and Contention. Charity in Words and Actions, a Principal Branch of true Religion. Ames a fervant of J God, and of the Lord Jefus Chrift, to the twelve tribes which are I. Ames, Bishop of Jerufalem, a Written Anno piftle A. D. 60. are scattered abroad, piftle to the Jews and Jewish Chrigreeting. tians, particularly to thofe of the Difperfion in Foreign Countries, wishing you all Blessing Ο σοφία. † πίσει. and Happiness. 2 My brethren, of 2 & 3: My dear Brethen, I am truly fenfible of the Hardships and Pefecutions that are to be undergone by fuch of you' as have embraced the Christian Faith. And I earnestly exhort you, not to be difcouraged at them; as being the happy Means and Opportunities of improving your Patience, and working you up to that noble Disposition of a perfect Submiffion to the Divine Will and Providence. 4. This is the Temper that renders us compleat Difciples, and is the Perfection of a Chriftian Life. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him afk of God, that giveth to all men liberally and upbraideth not, and it shall be given him. 6 But let him ask in faith nothing wa- 7 For let not that of the Lord. 8 A double minded man is unstable in all his ways, - 6,7 & 8. But these Prayers must be offered up with a full Perfwafion of, and Reliance upon, the Divine Power and Goodness +, with a firm Conviction of the Fitness and Lawfulness of the Things he prays foran intire Submiffion to the heavenly Providence, and a fincere Purpose of adhering to the Duties of your Profeffion. For a Man that is divided in his Thoughts and Religious Principles, has really no folid Principle at all, will stick close to no Measures of Duty and Virtue; which will defeat all the Succefs of his Prayers. 9. With 9. With this fteddy Faith and A. D. 60. Refolution, let the Poor Chriftian, * γές. 9 Let the brother of low degree rejoice in that he is exalted: that has always lived in mean Cir- * i rarecumstances, think his Poverty abundantly compenfated by the excellent Privileges the Gospel-Religion has advanced him to, and the Opportunities he is furnished with, for the Advancement of his Faith and Virtue. 10 But the rich, in that he is made low: because as the flower of the grafs he fhall pafs away. 11 For the fun is no fooner rifen with a burning heat, but it withereth the grafs; and the flower thereof falleth, and the grace of the fashion of it perifheth; fo alfo fhall the rich man fade away 12 Bleffed is the man that endureth temptation: for when he is tried, he fhall receive the crown of life which the Lord hath promised to them that love him. 13 Let no man fay when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he 1 10 & 11. And let fuch, who for the Sake of their Religion are fallen from a Wealthy and Profperous Condition, be well pleafed with a Change, that gives them a Title to Subftantial and Eternal Bleffings, inftead of that Temporal Profperity, which, in it self is as liable to be destroyed by a thoufand Accidents of Human Life, as a tender Flower is by the Heat of the Sun. in his ways. 12. Happy therefore is the Chri- 13. Let no Perfon then, that is drawn into the Commiffion of any known Sin (especially that of || Apoftacy || @eipagfrom his Religion, for fear of Perfe- . cution) prefume to attribute his Mifcarriage to God, for fuffering Temptations or Afflictions to befal him. For, as God cannot poffibly commit any Moral Evil Himfelf, fo 'tis equally abfurd and impious to imagine he hould be the Cause of Sin in any of his Creatures. any man. |