noble faculty of speech, and being guilty of the vices of the tongue, such as cursing and swearing, slander and backbiting, and all rash and unguarded speeches whatever. So, likewise, he wrote to caution them against covetuousness and sensuality, distrusting the divine goodness, neglecting prayer, or praying with wrong views, and the want of a due sense of their constant and immediate dependence upon God. Secondly, to set the Jewish Christians right as to the doctrine of justification by faith. For as they were not to be justified by the law, but by the method proposed in the Gospel, and that method was said to be by faith without the works of the law; they, some of them, weakly, and others, perhaps, wilfully, perverted that discovery; and were for understanding, by faith, a bare assent to the truth of the Gospel, without that living, fruitful, and evangelical faith, which "worketh by love," and is required of all that would be saved. Thirdly, to intimate unto such of them as laboured under sickness or any bodily disorders occasioned by their crimes, that if they were penitent, they might hope for a miraculous cure. Fourthly, another and a principal reason of Saint James's writing this Epistle to the Jewish Christians at this time was, to prevent their being impatient under their present persecutions or dark prospects; and to support and comfort them, by assuring them that the coming of the Lord was at hand. It is evident from the Acts of the Apostles, and many of the Epistles, that most of the persecutions which befell the Christians arose from the unbelieving Jews. Now, as their destruction was approaching swiftly, the evils, which the Christians suffered from them, were as swiftly drawing to an end. And it was highly proper for Saint James to put them in mind of these things; for the prospect of a speedy deliverance is one of the greatest motives to patience under any calamity. V. Conformably with this design, the Epistle divides itself into three parts, exclusive of the introduction (i. 1.); viz. PART I. contains Exhortations, 1. To joyful patience under trials. (i. 2-4.) VI. This Epistle of James is one of the most pathetic and instructive in the New Testament. Its style possesses all that beautiful and elegant simplicity which so eminently characterizes the sacred writers. Having been written with the design of refuting particular errors which had been introduced among the Jewish Christians, it is not so replete with the peculiar doctrines of Christianity as the Epistles of Paul, or indeed as the other apostolical Epistles; but it contains an admirable summary of those practical duties which are incumbent on all believers, and which it enforces in a manner equally elegant and affectionate.1 I. SECTION HI. ON THE FIRST GENERAL EPISTLE OF PETER. Account of the apostle Peter.-II. Genuineness and canonical authority of this Epistle.-III. To whom written.IV. Of the place whence it was sent.-Date.-V. Its design and contents.-VI. Observations on the style of Saint Peter's two Epistles. I. SIMON, surnamed Cephas or Peter, which appellation signifies a stone or rock, was the son of Jonas or Jonah, and was born at Bethsaida, on the coast of the sea of Galilee. He had a brother, called Andrew, and they jointly pursued the occupation of fishermen on that lake. These two brothers were hearers of John the Baptist; from whose express testimony, and their own personal conversation with Jesus Christ, they were fully convinced that he was the Messiah (John i. 35-42.); and from this time it is probable that they had frequent intercourse with our Saviour, and were witnesses of some of the miracles wrought by him, particularly that performed at Cana in Galilee. (John ii. 1, 2.) Both Peter and Andrew seem to have followed their trade, until Jesus Christ called them to "follow him," and promised to make them both "fishers of men." (Matt. iv. 18, 19. Mark i. 17. 2. To ask wisdom of God, in faith, and with an unwavering Luke v. 10.) From this time they became his companions, mind. (5-8.) 3. To humility. (9-11.) 4. To constancy under temptations, in which part of the Epis- PART II. censures and condemns, 1. Undue respect of persons in their religious assemblies, which is contrary to the law of love. (ii. 1-9.) It is then shown that the wilful transgression of one commandment violates the whole law of God. (10-12.) 2. Their mistaken notions of justification by faith without works; these mistakes are corrected and illustrated by the examples of Abraham and Rahab. (ii. 13—26.) 3. The affectation of being doctors or teachers of their religion; for as all are offenders, more or less, so vices in such a station would be the more aggravated. (iii. 1, 2.) Hence the apostle takes occasion to show the fatal effects of an unbridled tongue, together with the difficulty and duty of governing it (3-12.); and contrasts in a most beautiful manner the nature and effects of earthly and heavenly wisdom. (13-18.) 4. Those who indulge their lusts and passions. (iv. 1-5.) 5. The proud, who are exhorted to repentance and submission to God. (6-10.) 6. Censoriousness and detraction; annexed are exhortations to immediate and constant dependence upon God, enforced by considerations of the shortness and uncertainty of the present life. (11—17.) 7. Those who placed undue reliance upon their riches. (v. 1-6.) PART III. contains Exhortations and Cautions; viz. 1. An exhortation to patience and meekness under trials, in the hope of a speedy deliverance. (v. 7—11.) 2. A caution against swearing, and an admonition to prayer and praise. (12, 13.) 3. Concerning visiting the sick, and the efficacy of prayer. (14-18.) 4. An encouragement to attempt the conversion of sinners, and the recovery of their offending brethren. (19, 20.) and when he completed the number of his apostles, they were included among them. Peter, in particular, was honoured with his master's intimacy, together with James and John. With them Peter was present, when our Lord restored the daughter of Jairus to life (Mark v. 37. Luke viii. 51.); when he was transfigured on the mount (Matt. xvii. 1. Mark ix. 2. Luke ix. 28.), and during his agony in the garden (Matt. xxvi. 36-56. Mark xiv. 32-42.); and on various other occasions Peter received peculiar marks of his Master's confidence. At the time when Peter was called to the apostleship, he was married and seems to have removed, in consequence, from Bethsaida to Capernaum, where his wife's family resided. It appears also that when our Lord left Nazareth, and came and dwelt at Capernaum (Matt. iv. 13.), he took up his occasional residence at Peter's house, whither the people resorted to him.2 In the evangelical history of this apostle, the distinguish ing features in his character are very signally portrayed; and it in no small degree enhances the credibility of the sacred historians, that they have blended without disguise several traits of his precipitance and presumption, with the honourable testimony which the narration of facts affords to the sincerity of his attachment to Christ, and the fervour of his zeal in the cause of his blessed Master. His ardour and forwardness are apparent on many occasions. He is the first to reply to all questions proposed by our Lord to the whole collective body of disciples, of which we have a memorable instance in Matt. xvi. 13-16. He hesitates not to rebuke our Lord himself, when he first announced his future sufferings. The ardour of his spirit is strikingly evinced in his venturing to walk on the sea to meet his Master (Matt. xiv. 28-31.); and still more decisively in his conduct towards the high-priest's servant, whom he smote with his sword, and whose right ear he cut off, when the Jewish officers were about to apprehend our Lord. His presumption and selfconfidence sufficiently appear in his solemn asseverations that he would never abandon his Master (Matt. xxvi. 33.); 1 Benson's Preface to Saint James, pp. 14-20. Macknight's Preface, sect. 2-4. Michaelis, vol. iv. pp. 292-314. Pritii, Introd. ad Nov. Test. pp. 67-79. Harwood's Introd. to the New Test. vol. i. pp. 216-220. Heidegger Enchirid. Bibl. pp. 612-617. Janssens, Hermeneutique Sacrée, tom. ii. pp. 68-72. See also Hug's Introduction, vol. ii. pp. 549-584. 2 Luke iv. 40. Matt. viii. 16. xvii. 24-27. Mark i. 32. 34. Matt. xxvi. 51-54. Mark xiv. 46, 47. Luke xxii, 50, 51. John xviii. 10, 11 Son of God, and far superior to the angels, to Moses, to the high-priest of the Old Testament, and to all other priests: that from his sufferings and death, which he endured for us, much greater and more lasting benefits have resulted to the whole human race, than the Jews ever derived from their temple service, and from the numerous rites and ordinances of the Levitical laws, which were absolutely inefficacious to procure the pardon of sin. The reality of the sacrifice of himself, which Christ offered for sin, is clearly demonstrated. From these and other arguments, the apostle proves that the religion of Jesus is much more excellent and perfect than that of Moses, and exhorts the Christian converts to constancy in the faith, and to the unwearied pursuit of all godliness and virtue. The great object of the apostle, therefore, in this Epistle, is to show the deity of Jesus Christ, and the excellency of his Gospel, when compared with the institutions of Moses; to prevent the Hebrews or Jewish converts from relapsing into those rites and ceremonies which were now abolished; and to point out their total insufficiency, as means of reconciliation and atonement. The reasonings are interspersed with numerous solemn and affectionate warnings and exhortations, addressed to different descriptions of persons. At length Saint Paul shows the nature, efficacy, and triumph of faith, by which all the saints in former ages had been accepted by God, and enabled to obey, suffer, and perform exploits, in defence of their holy religion; from which he takes occasion to exhort them to steadfastness and perseverance in the true faith. The Epistle to the Hebrews consists of three parts; viz. PART I. demonstrates the Deity of Christ by the explicit Declarations of Scripture. (ch. i.-x. 18.) The proposition is, that Christ is the true God. (i. 1—3.) SECT. 1. His superiority to angels, by whom he is worshipped Proofs, (x. 19-39.-xiii. 1—19.) in which the Hebrews are SECT. 1. To faith, prayer, and constancy in the Gospel. (x. SECT. 3. To peace and holiness, and to a jealous watchfulness SECT. 4. To an obedient reception of the Gospel, and a reverential worship of God, from the superior excellency of the Christian dispensation, and the proportionably greater guilt and danger of neglecting it. (xii. 18-29.) SECT. 5. To brotherly love, hospitality, and compassion; to charity, contentment, and the love of God. (xiii. 1-3.) SECT. 6. To recollect the faith and examples of their deceased pastors. (xiii. 4-8.) SECT. 7. To watchfulness against false doctrines in regard to the sacrifice of Christ. (xiii. 9-12.) SECT. 8. To willingness to bear reproach for him, and thanksgiving to God. (xiii. 13—15.) SECT. 9. To subjection to their pastors, and prayer for the apostle. (xiii. 16—19.) PART III. The Conclusion, containing a Prayer for the Hebrews, and Apostolical Salutations. (xiii. 20-25.) The Epistle to the Hebrews, Dr. Hales observes, is a mas(ii. terly supplement to the Epistles to the Romans and Galatians, and also a luminous commentary on them; showing The superiority of Christ over angels asserted, notwithstand- that all the legal dispensation was originally designed to be ing his temporary humiliation in our nature (ii. 5-9.); with- superseded by the new and better covenant of the Christian out which he could not have accomplished the work of man's dispensation, in a connected chain of argument, evincing the redemption (ii. 10-15); and for this purpose he took not upon profoundest knowledge of both. The internal excellence him the nature of angels, but that of Abraham. (ii. 16-18.) of this Epistle, as connecting the Old Testament and the SECT. 2. His superiority to Moses, who was only a servant, cidating both more fully than any other Epistle, or perhaps New in the most convincing and instructive manner, and eluwhereas Christ is Lord. (iii. 1-6.) Application of this argument to the believing Hebrews, who than all of them, places its divine inspiration beyond all are solemnly warned not to copy the example of their un-in other parts of the New Testament, stated, proved, and doubt. We here find the great doctrines, which are set forth believing ancestors who perished in the wilderness. (iii. 719. iv. 1-13.) applied to practical purposes, in the most impressive manner.1 SECT. 3. His superiority to Aaron and all the other high-priests demonstrated. Christ is the true high-priest, adumbrated by Melchizedek and Aaron. (iv. 14-16. v.-viii.) In ch. v. 1-14. and ch. vi. the apostle inserts a parenthetical digression, in which he reproves the Hebrew Christians for their ignorance of the Scriptures. SECT. 4. The typical nature of the tabernacle and its furniture, and of the ordinances there observed. (ix. 1-10.) SECT. 5. The sacrifice of Christ is that true and only sacrifice by which all the Levitical sacrifices are abolished. (ix. 11-cos Vet. et Nov Test. pp. 332-340. Alber, Institutiones Hermeneutica 28. x. 1-18.) 1 Heidegger, Enchiridion. Biblicum, pp. 600-611. Dr. Owen's Exercitations on the Epistle to the Hebrews, pp. 1-44. fol. edit. Lardner's Works, 8vo. vol. vi. pp. 381-415.; 4to. vol. iii. pp. 324-341. Macknight's Preface to the Hebrews, vol. iii. pp. 321-341. 4to. edit. or vol. v. pp. 1-27. 8vo. edit. Braunii Comment. in Epist. ad Hebræos, pp. 1-36. Carpzovii Exercitationes in Epist. ad Hebræos, pp. lxii.-cvi. Schmidii Hist. et Vindicatio Canonis, pp. 655-673. Langii Commentatio de Vita et Epistolis Apostoli bræos, pp. 1-8. 1173-1185. 8vo. Lipsia, 1815. Michaelis, vol. iv. pp. 192 Pauli, pp. 153-160. J. A. Ernesti Lectiones Academic in Epist. ad He -269. Dr Hales's Analysis of Chronology, vol. ii. pp. 1128-1137. Pritii Introd. ad Lectionem Nov. Test. pp. 38-61. 312-318. Rosenmuller, Scholia in Nov. Test. vol. v. pp. 142-148. Moldenhawer, Introd. ad Libros Canoni. Nov. Test. toin. i. pp. 244-250. Hug's Introduction, vol. ii. pp. 488-533. Janssens, Hermeneutique Sacrée, tom. ii. pp. 61-68. Whitby's and Scott's PART II. The Application of the preceding Arguments and Commentaries on the Epistle to the Hebrews. CHAPTER IV. ON THE CATHOLIC EPISTLES. SECTION I. ON THE GENUINENESS AND AUTHENTICITY OF THE CATHOLIC EPISTLES. I. Origin of the Appellation Catholic Epistles.-II. Its Antiquity.—Observations on their Authenticity.-III. On the Order in which they are usually placed. I. THE Epistles of Paul are followed in the canon of the New Testament by seven Epistles, bearing the names of the apostles James, Peter, Jude, and John. For many centuries, these Epistles have been generally termed Catholic Epistles, an appellation for which several conjectures have been assigned. 1. Salmeron and others have imagined that they were denominated Catholic or general Epistles, because they were designed to be transcribed and circulated among the Christian churches, that they might be perused by all; for they contain that one catholic or general doctrine, which was delivered to the churches by the apostles of our Saviour, and which might be read with advantage by the universal church of Christ. In like manner they might be called canonical, as containing canons or general rules and precepts which concern all Christians. Unquestionably, the doctrines they contain are truly catholic and excellent; and they also contain general rules and directions that concern all Christians, as well as precepts that are binding upon all, so far as their situations and circumstances are similar. But these remarks are equally applicable to the other books of the New Testament, and Paul's Epistles may, for the same reasons, with equal propriety, be termed catholic or canonical Epistles; for the doctrines there delivered are as catholic and excellent as those comprised in the seven Epistles now under consideration. They likewise contain many general precepts that are obligatory upon all Christians; and the particular precepts are binding so far as the circumstances of Christians in later ages are similar to those referred to by the great apostle of the Gentiles. 2. Others are of opinion that they received the appellation of catholic or general Epistles, because they were not written to one person, city, or church, like the Epistles of Paul, but to the catholic church, Christians in general, or to Christians of several countries, or at least to all the Jewish Christians wherever they were dispersed over the face of the earth. Ecumenius, Leontius, Whitby, and others, have adopted this opinion, which, however, does not appear to be well founded. The Epistle of James was, indeed, written to the Christians of the twelve tribes of Israel in their several dispersions; but it was not inscribed to the Christians in Judæa, nor to Gentile Christians in any country whatever. The two Epistles of Peter were written to Christians in general, but particularly those who had been converted from Judaism. The first Epistle of John and the Epistle of Jude were probably written to Jewish Christians; and the second and third Epistles of John were unquestionably written to particular persons. II. The denomination of Catholic Epistles is of very considerable antiquity, for Eusebius uses it as a common appellation in the fourth century, and it is probably earlier; for John's first Epistle is repeatedly called a catholic Epistle by Origen, and by Dionysius bishop of Alexandria. Of these Epistles, two only, viz. the first Epistle of Peter and the first Epistle of John, were universally received in the time of Eusebius; though the rest were then well known. Athanasius, Epiphanius, and later Greek writers, received seven Epistles which they called catholic. The same appellation was also given to them by Jerome. Although the authenticity of the Epistle of James, the second of Peter, the Epistle of Jude, and the second and third Epistle of John, was questioned by some ancient fathers, as well as by some modern writers, yet we have every reason to believe that they are the genuine and authentic productions of the inspired writers whose names they bear. The claims to authenticity of these disputed Epistles are discussed in the following sections. We may, however, here remark, that the primitive Christians were extremely cautious in admitting any books into their canon, the genuineness and authenticity of which they had any reason to suspect. They rejected all the writings forged by heretics in the names of the apostles; and, therefore, most assuredly, would not have received any, without previously subjecting them to a severe scrutiny. Now, though these five Epistles were not immediately acknowledged as the writings of the apostles, this only shows that the persons, who doubted, had not received complete and incontestable evidence of their authenticity. But, as they were afterwards universally received, we have every reason to conclude, that, upon a strict examination, they were found to be the genuine productions of the apostles. Indeed, the ancient Christians had such good opportunities for examining this subject, they were so careful to guard against imposition, and so well founded was their judgment concerning the books of the New Testament, that, as Dr. Lardner has remarked, no writing which they pronounced genuine has yet been proved spurious; nor have we at this day the least reason to believe any book to be genuine which they rejected. III. The order in which these Epistles are placed, varies in ancient authors; but it is not very material in what manner they are arranged. Could we fix with certainty the date of each Epistle, the most natural order would be according to the time when they were written. Some have placed the three Epistles of John first, probably because he was the beloved disciple of our Lord. Others have given the priority to the two Epistles of Peter, because they considered him as the prince of the apostles. Some have placed the Epistle of James last, possibly because it was later received into the canon by the Christian church in general. By others, this Epistle has been placed first, either because it was conjectured to have been the first written of the seven Epistles, or because Saint James was supposed to have been the first bishop of Jerusalem, the most ancient and venerable, and the first of all the Christian churches; or because the Epistle was written to the Christians of the twelve tribes of Israel, who were the first believers. In the following sections the usual order has been retained.1 3. A third opinion is that of Dr. Hammond, adopted by Dr. Macknight and others, which we think is the most proDable. It is this:-The first Epistle of Peter and the first Epistle of John, having from the beginning been received as authentic, obtained the name of catholic or universally acknowledged (and therefore canonical) Epistles, in order to distinguish them from the Epistle of James, the second of Peter, the second and third of John, and the Epistle of Jude, concerning which doubts were at first entertained, and they were considered by many as not being a rule of faith. But their authenticity being at length acknowledged by the generality of the churches, they also obtained the name of catholic or universally received Epistles, and were esteemed of equal authority with the rest. These Epistles were also termed canonical by Cassiodorus in the middle of the sixth century, and by the writer of the prologue to these Epistles, which is erroneously ascribed to Jerome. The propriety of I. Account of the author of this Epistle.-II. Its genuineness this latter appellation is not satisfactorily ascertained. Du Pin says that some Latin writers have called these Epistles canonical, either confounding the name with catholic, or to denote that they are a part of the canon of the books of the New Testament. SECTION II. ON THE GENERAL EPISTLE OF JAMES. and authenticity.-III. To whom addressed.—IV. Its scope. 1 Benson's Preface to the Catholic Epistles. Michaelis, vol. iv. pp. 269271. Pritii Introd. ad Nov. Test. pp. 62-65. Lardner's Works, 8vo. vol. vi. pp. 465-468.; 4to. vol. iii. pp. 366, 367. Rosenmüller, Scholia, vol. v. pp. 317, 318. V. Synopsis of its contents.-VI. Observations on this | fewer than seven allusions to it, which Dr. Lardner thinks Epistle. I. CONSIDERABLE doubts have existed respecting the author of this Epistle. Two apostles of the name of James are mentioned in the New Testament. The first was the son of Zebedee, a fisherman upon the lake of Galilee, and the brother of the evangelist John; and as he is uniformly mentioned by the evangelists before John (except in Luke ix. 28.), he is supposed to have been the elder of the two. As he was put to death by Herod Agrippa, A. D. 44 (Acts xii.), it is evident that he was not the author of the Epistle which bears the name of James, because it contains passages which refer to a later period, viz. v. 1-8., which intimates the then immediately approaching destruction of Jerusalem, and the subversion of the Jewish polity. The other James was the son of Alpheus or Cleopas; he is called the brother or near relation of our Lord (Gal. i. 18, 19.), and is also generally termed "the Less," partly to distinguish him from the other James, and probably, also, because he was lower in stature. That he was an apostle, is evident from various passages in the New Testament, though it does not appear when his designation to this office took place. He was honoured by Jesus Christ with a separate interview soon after his resurrection. (1 Cor. xv. 7.) "He was distinguished as one of the apostles of the circumcision (Acts i. 13.); and soon after the death of Stephen, A. D. 34, he seems to have been appointed president or bishop of the Christian church at Jerusalem, to have dwelt in that city, and to have presided at the council of the apostles, which was convened there A. D. 49. On account of his distinguished piety and sanctity, he was surnamed "the Just." But, notwithstanding the high opinion that was generally entertained of his character, his life was prematurely terminated by martyrdom, according to the account of Hegesippus, an ecclesiastical historian, who flourished towards the close of the second century. Having made a public declaration of his faith in Christ, the Scribes and Pharisees excited a tumult among the Jews, which began at the temple: or at least they availed themselves of a general disturbance, however it might have originated, and demanded of James an explicit and public declaration of his sentiments concerning the character of Christ. The apostle, standing on an eminence or battlement of the temple, whence he could be heard by the assembled multitude, avowed his faith, and maintained his opinion, that Jesus was the Messiah. The Jews were exasperated, and precipitated him from the battlement where he was standing; and as he was not killed by the fall, they began to cast stones at him. The holy apostle, kneeling down, prayed to God to forgive his murderers, one of whom at length struck him with a long pole, which terminated his life. According to Hegesippus, this event took place about the time of the passover A. D. 62. At this time the procurator Festus is supposed to have been dead, and his successor Albinus had not arrived; so that the province was left without a governor. Such a season left the Jews at liberty to gratify their licentious and turbulent passions; and from their known character and sentiments about this time, they were very likely to embrace the opportunity. We may therefore date the apostle's death about the time assigned by Hegesippus, viz. A. D. 62, in which year it is placed by most learned men,' who are agreed in dating the Epistle of James in the year 61.2 sufficient to prove the antiquity of this Epistle. It is classed whose authenticity the ancients were not unanimous, though by Eusebius among the Arousal, or writings concerning the majority was in favour of them. This Epistle was quoted as genuine by Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical writers: and it is found in all the published by the general and provincial councils. But the catalogues of the canonical books of Scripture, which were most decisive proof of its canonical authority is, that the Epistle of James is inserted in the Syriac version of the New Testament, executed at the close of the first or early in the second century, in which the second Epistle of Peter, the second and third of John, the Epistle of Jude, and the book of Revelation are omitted. This, Dr. Macknight truly Jewish believers, to whom that Epistle was addressed and remarks, is an argument of great weight; for certainly the delivered, were much better judges of its authenticity than the converted Gentiles to whom it was not sent, and who had perhaps no opportunity of being acquainted with it until long after it was written. concerning the persons to whom this Epistle was addressed. of his Epistle to believers, and part to unbelievers, without II. A considerable diversity of opinion has prevailed respecting the canonical authority of this Epistle; but though Michaelis and some other modern critics are undecided on this subject, we apprehend that there is sufficient evidence to prove that it was written in the apostolic age. Clement of Rome has alluded to it twice. Hermas has not 1 Hegesippus, cited by Eusebius, Hist. Eccl. lib. ii. c. 23. Eusebius also quotes a passage from Josephus, that is no longer extant in his works, in which the Jewish historian considers the miseries which shortly after overwhelined his countrymen as a judgment for their murder of James, whom he calls a most righteous person. The genuineness of Josephus's testimony has been questioned, so that no reliance can be placed upon it. Origen and Jerome cite it as authentic, and they are followed by Bishop Pearson, who has defended its genuineness. Dr. Doddridge considers the testimony of Josephus as unworthy of credit; and Dr. Benson thinks that both the accounts of Josephus and Hegesippus are extremely dubious. 334. Dr. Benson's History of Saint James, prefixed to his Paraphrase, pp. 2 Dr. Lardner's Works, 8vo. vol. vi. pp. 468-502.; 4to. vol. iii. pp. 368-tion; unworthy thoughts of God, and more particularly the 1-13. 2d edit. Michaelis, vol. iv. pp. 273-292. It is well known that the venerable Martin Luther, in the earlier part of the Reformation, spoke rather in a slighting manner of this Epistle, which he called straminea epistola, a strawy epistle, and excluded it at first from the sacred canon on account of its supposed contradiction of Saint Paul concerning the doctrine of justification by faith; but more mature experience and deeper research induced him subsequently to retract his opinion. Lardner's Works, 8vo. vol. ii. p. 44.; 4to. vol. i. p. 301. IV. The design of the apostle James, in writing this Epistle, we may collect, from a consideration of its contents, to be as follows: First, to prevent the Jewish Christians from falling into the vices which abounded among the Jews; such as pride in prosperity, impatience under poverty, or any other afflic looking upon him as the author of moral evil; a valuing without a virtuous practice; a very criminal partiality for themselves on their faith, knowledge, or right opinion, the rich, and a contempt for the poor; an affectation of being doctors or teachers; indulging passion and rash anger, envy and uncharitableness, strife and contention; abusing the Lardner's Works, 8vo. vol. ii. pp. 58-60.; 4to. vol. i. pp. 309, 310, Bishop Tomline's Elements of Christian Theology, p. 472. noble faculty of speech, and being guilty of the vices of the tongue, such as cursing and swearing, slander and backbiting, and all rash and unguarded speeches whatever. So, likewise, he wrote to caution them against covetuousness and sensuality, distrusting the divine goodness, neglecting prayer, or praying with wrong views, and the want of a due sense of their constant and immediate dependence upon God. Secondly, to set the Jewish Christians right as to the doctrine of justification by faith. For as they were not to be justified by the law, but by the method proposed in the Gospel, and that method was said to be by faith without the works of the law; they, some of them, weakly, and others, perhaps, wilfully, perverted that discovery; and were for understanding, by faith, a bare assent to the truth of the Gospel, without that living, fruitful, and evangelical faith, which "worketh by love," and is required of all that would be saved. VI. This Epistle of James is one of the most pathetic and instructive in the New Testament. Its style possesses all that beautiful and elegant simplicity which so eminently characterizes the sacred writers. Having been written with the design of refuting particular errors which had been introduced among the Jewish Christians, it is not so replete with the peculiar doctrines of Christianity as the Epistles of Paul, or indeed as the other apostolical Epistles; but it contains an admirable summary of those practical duties which are incumbent on all believers, and which it enforces in a manner equally elegant and affectionate.1 Thirdly, to intimate unto such of them as laboured under sickness or any bodily disorders occasioned by their crimes, that if they were penitent, they might hope for a miraculous I. cure. Fourthly, another and a principal reason of Saint James's writing this Epistle to the Jewish Christians at this time was, to prevent their being impatient under their present persecutions or dark prospects; and to support and comfort them, by assuring them that the coming of the Lord was at hand. It is evident from the Acts of the Apostles, and many of the Epistles, that most of the persecutions which befell the Christians arose from the unbelieving Jews. Now, as their destruction was approaching swiftly, the evils, which the Christians suffered from them, were as swiftly drawing to an end. And it was highly proper for Saint James to put them in mind of these things; for the prospect of a speedy deliverance is one of the greatest motives to patience under any calamity. V. Conformably with this design, the Epistle divides itself into three parts, exclusive of the introduction (i. 1.); viz. PART I. contains Exhortations, 1. To joyful patience under trials. (i. 2-4.) SECTION HI. ON THE FIRST GENERAL EPISTLE OF PETER. Account of the apostle Peter.-II. Genuineness and canonical authority of this Epistle.-III. To whom written.IV. Of the place whence it was sent.-Date.-V. Its design and contents.-VI. Observations on the style of Saint Peter's two Epistles. I. SIMON, surnamed Cephas or Peter, which appellation signifies a stone or rock, was the son of Jonas or Jonah, and was born at Bethsaida, on the coast of the sea of Galilee. He had a brother, called Andrew, and they jointly pursued the occupation of fishermen on that lake. These two brothers were hearers of John the Baptist; from whose express testimony, and their own personal conversation with Jesus Christ, they were fully convinced that he was the Messiah (John i. 35-42.); and from this time it is probable that they had frequent intercourse with our Saviour, and were witnesses of some of the miracles wrought by him, particularly_that performed at Cana in Galilee. (John ii. 1, 2.) Both Peter and Andrew seem to have followed their trade, until Jesus Christ called them to "follow him," and promised to make them both "fishers of men." (Matt. iv. 18, 19. Mark i. 17. 2. To ask wisdom of God, in faith, and with an unwavering Luke v. 10.) From this time they became his companions, mind. (5-8.) 3. To humility. (9—11.) 4. To constancy under temptations, in which part of the Epistle the apostle shows that God is not the author of sin, but the source and giver of every good. (12-18.) 5. To receive the word of God with meekness, and to reduce it to practice. (19-27.) PART II. censures and condemns, 1. Undue respect of persons in their religious assemblies, which is contrary to the law of love. (ii. 1-9.) It is then shown that the wilful transgression of one commandment violates the whole law of God. (10-12.) 2. Their mistaken notions of justification by faith without works; these mistakes are corrected and illustrated by the examples of Abraham and Rahab. (ii. 13-26.) 3. The affectation of being doctors or teachers of their religion; for as all are offenders, more or less, so vices in such a station would be the more aggravated. (iii. 1, 2.) Hence the apostle takes occasion to show the fatal effects of an unbridled tongue, together with the difficulty and duty of governing it (3-12.); and contrasts in a most beautiful manner the nature and effects of earthly and heavenly wisdom. (13-18.) 4. Those who indulge their lusts and passions. (iv. 1—5.) 5. The proud, who are exhorted to repentance and submission to God. (6-10.) 6. Censoriousness and detraction; annexed are exhortations to immediate and constant dependence upon God, enforced by considerations of the shortness and uncertainty of the present life. (11—17.) 7. Those who placed undue reliance upon their riches. (v. 1-6.) PART III. contains Exhortations and Cautions; viz. 1. An exhortation to patience and meekness under trials, in the hope of a speedy deliverance. (v. 7-11.) 2. A caution against swearing, and an admonition to prayer and praise. (12, 13.) 3. Concerning visiting the sick, and the efficacy of prayer. (14-18.) 4. An encouragement to attempt the conversion of sinners, and the recovery of their offending brethren. (19, 20.) and when he completed the number of his apostles, they were included among them. Peter, in particular, was honoured with his master's intimacy, together with James and John. With them Peter was present, when our Lord restored the daughter of Jairus to life (Mark v. 37. Luke viii. 51.); when he was transfigured on the mount (Matt. xvii. 1, Mark ix. 2. Luke ix. 28.), and during his agony in the garden (Matt. xxvi. 36-56. Mark xiv. 32-42.); and on various other occasions Peter received peculiar marks of his Master's confidence. At the time when Peter was called to the apostleship, he was married and seems to have removed, in consequence, from Bethsaida to Capernaum, where his wife's family resided. It appears also that when our Lord left Nazareth, and came and dwelt at Capernaum (Matt. iv. 13.), he took up his occasional residence at Peter's house, whither the people resorted to him.2 In the evangelical history of this apostle, the distinguish ing features in his character are very signally portrayed; and it in no small degree enhances the credibility of the sacred historians, that they have blended without disguise several traits of his precipitance and presumption, with the honourable testimony which the narration of facts affords to the sincerity of his attachment to Christ, and the fervour of his zeal in the cause of his blessed Master. His ardour and forwardness are apparent on many occasions. He is the first to reply to all questions proposed by our Lord to the whole collective body of disciples, of which we have a memorable instance in Matt. xvi. 13-16. He hesitates not to rebuke our Lord himself, when he first announced his future sufferventuring to walk on the sea to meet his Master (Matt. xiv. ings. The ardour of his spirit is strikingly evinced in his 28-31.); and still more decisively in his conduct towards the high-priest's servant, whom he smote with his sword, and whose right ear he cut off, when the Jewish officers were about to apprehend our Lord. His presumption and selfconfidence sufficiently appear in his solemn asseverations that he would never abandon his Master (Matt. xxvi. 33.) ; 1 Benson's Preface to Saint James, pp. 14-20. Macknight's Preface, 67-79. Harwood's Introd. to the New Test. vol. i. pp. 216-220. Heidegger sect. 24. Michaelis, vol. iv. pp. 292-314. Pritii, Introd. ad Nov. Test. pp. Enchirid. Bibl. pp. 612-617. Janssens, Hermeneutique Sacrée, tom. ii. pp. 68-72. See also Hug's Introduction, vol. ii. pp. 549-584. a Luke iv. 40. Matt. viii. 16. xvii. 24-27. Mark i. 32. 34. * Matt. xxvi. 51-54. Mark xiv. 46, 47. Luke xxii. 50, 51. John xviii. 10, 11 |