A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. 1.

1. JAMES a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are* 1.1 scattered abroad, greeting.]

[Paraphrase] 1. James the Bishop of Jerusalem, employed by God & Christ in the service of that Church, sends greeting to the Jewish Christians that are dispersed among the nations out of Judaea in divers cities.

2. My brethren, ••ount it all joy when ye fall† 1.2 into divers temptations,]

[Paraphrase] 2. Look upon it as the blessedest condition that can befall you, the joyfullest thing imaginable, that you meet with afflictions here in your Christian course, and those of many sorts and kinds, a succession of many of them.

3. Knowing this, that the trying of your faith worketh patience.]

[Paraphrase] 3. And this you will doe, if you duly consider the gainfull effects of these afflictions: For as by them your faith is tried whether it be sincere or no, so that trial exercises and gives you the habit of that excellent Christian vertue, of patience and courage and constancy; and that being a superiority of mind, and a victory over a mans self, over his most hurtfull and unruly passions, his fears, his sorrow, his rage, his revenge, and over all the world besides, over injuries, rapines, contumelies, death it self, it must needs be a delight∣full joyous vertue.

4. * 1.3 But let patience have her perfect work, that ye may be perfect and intire, wanting nothing.]

[Paraphrase] 4. And then let this pati∣ence, by consideration of the advantages of our suffering for Christ and pieties sake, and by the delightfulnesse of these exercises of it, advance to this pitch of rejoicing in tribulations, of blessing and glorifying God for them, together with constancy and perseverance therein, and the more and heavier the afflictions are, of rejoicing still the more, v. 2. which is the giving patience the full scope, improving that vertue to the highest degree of perfection: and this will be infinitely for your advantage, the greatest riches that ye can be capa∣ble of in this world.

5. * 1.4 If any of you lack wisdome, let him ask of God, that giveth to all men li∣berally, and upbraideth not, and it shall be given him.]

[Paraphrase] 5. To this indeed there is not only fortitude required, but wisdome, and that of the highest nature. And if in such times of pressure as these, any man want this true heavenly spiritual wisdome, this skill of managing himself at this time, of securing his interest with Christ rather then with the world, of de∣pending on Christs care of him, without using other artifices of securing himself, of bearing not only patiently but joyfully the utmost evils, let his recourse be continually to God, whom he need not make scruple or be ashamed to consult upon every occasion; for his liberality is not confined, like ours, nor is he wont to reproach those whom he gives any thing to, and he will certainly shew him this truth, and furnish him with this strength of enduring cheerfully, and give him, when time comes, the experimental knowledge of what I here say, how joyfull a thing it is to be thus exercised, and to retain this superiority of mind in all the afflictions that can befall us.

6. But let him ask [note a] in faith, nothing wavering; for he that wavereth is like a wave of the sea driven with the wind and tossed.]

[Paraphrase] 6. But let him come to God with firm adherence on him, a mind resolved, whatsoever comes, to stick fast to God, to use no means of delivering himself, but such as are acceptable to him, never entertaining any doubt, whether Gods waies or his own are to be adhered to for the obtaining of his ends, ma∣king no question of Gods power or will to answer his requests, and therefore praying and depending on him quietly for an issue but of all: Whereas the contrary doubting or wavering keeps men in a perpetual tempest and agitation of mind, alwaies tossed from one hold, one dependence to another, see note on 1 Joh. 5. b.

7. For let not that man think that he shall receive any thing of the Lord.]

[Paraphrase] 7. And besides it is the blasting of our prayers, God being not wont to hear them that doe not sincerely and faithfully depend on him.

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

[Paraphrase] 8. A wavering, inconstant Christian, that together with the faith of Christ applies himself to unlawfull courses for his own safeguard, hath the infelicity of never knowing which way to turn himself, being alwaies betwixt two, and disquieted upon all occasions: see Ecclus 2. 13, 14, 15, 16.

9. * 1.5 Let the [note b] brother of low degree rejoice† 1.6 in that he is exalted:

[Paraphrase] 9. But let the rich man that falls into a low condition through the afflictions to which this world is subject, be as well pleased and thank God as heartily for his being reduced to this low estate, as a poor man is wont to be when he is preferred and exalted, (see note on Mat. 9. d.) Or thus, It is no unhappy state for a man to have lost all, to be brought low in the world, and so to have nothing left to lose or secure. Nay this he may really look on as a dignity, or preferment, that he hath reason to be very glad of, and not to mourn for. And so likewise may the rich man look with joy upon the plundrings and violences that befall him; because his riches is as fading and transitory a thing as the greennesse of the grasse, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.

10. But the rich in that he is made low, because as the flower of the grasse he shall passe away.]

[Paraphrase] 10. But let the rich man that falls into a low condition through the afflictions to which this world is subject, be as well pleased and thank God as heartily for his being reduced to this low estate, as a poor man is wont to be when he is preferred and exalted, (see note on Mat. 9. d.) Or thus, It is no unhappy state for a man to have lost all, to be brought low in the world, and so to have nothing left to lose or secure. Nay this he may really look on as a dignity, or preferment, that he hath reason to be very glad of, and not to mourn for. And so likewise may the rich man look with joy upon the plundrings and violences that befall him; because his riches is as fading and transitory a thing as the greennesse of the grasse, not worth the valuing; and the care of keeping and perpetuating it unto him, will bring him a great deal of temptation and vexation, and little of joy or advantage.

11. For the sun* 1.7 is no sooner risen with a burning heat, but it withereth the grasse, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man† 1.8 fade away in his [note c] waies.]

[Paraphrase] 11. For as it is with the green grasse on the ground, as soon as ever the sun riseth and scorcheth it, it makes it wither, and all the florid part and beauty vanisheth presently, and there is no possible preserving it at such a time; so the rich man, when afflictions and devourers come upon him, doth in a small time wither and fall away, his riches leave him, or he them, if God see fit to send or permit afflictions, he will not by all his dexterities, by any means, (but prayer and fidelity and constancy, ver. 5, 6, 7.) be able to avert them.

12. Blessed is the man that endureth temptation; for* 1.9 when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him.]

[Paraphrase] 12. Whereas on the other side, for the true constant pi∣ous Christian, it is a blessed thing for him that he meets with afflictions, which are but means to trie and exercise his Christian vertues; which being done, he shall receive approbation from God, and with it a reward, such as in the Gospel is promised to all that adhere and cleave fast to God, if not deliverance here, eternity hereafter.

13. ) Let no man say when he is tempted, I am tempted of God: for God can∣not be tempted† 1.10 with evil, neither tempteth he any man.]

[Paraphrase] 13. Let no man that by afflictions is brought to any sins, say that God is the author of this; for as God cannot himself be brought to sin by any means, so doth not he by sending affliction seduce or insnare any, cause him to fall by that means, (as appears by the sincere Christian, whose sidelity is not be∣trayed, but approved by afflictions.

14. But every man is tempted, when he is drawn away of his own lust and in∣ticed.]

[Paraphrase] 14. But every mans falling into any sin comes from him∣self, his own treacherous sensual appetite, which being impatient of sufferings, suggests and tenders him some sensitive carnal baits, and so by them draws him out of his course and intices him.

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

[Paraphrase] 15. And when his consent is joyned to that proposal or invitation of his sensual part, against the contrary dictates of his reason and the Spirit of God, then that, and not the affliction and temptation ver. 13. begetteth sin, every such consent is the engaging the soul in sin; and such sin, when by repetition of acts or indulgence it comes to some perfection, it engageth the soul in eternal death, see note on 1 Thess. 5. f.

16. * 1.11 Do not erre, my beloved brethren,

[Paraphrase] 16. 17. Doe not permit your selves to be deceived by the Gnosticks that creep in a∣mong you, and flatter you with hopes that they by their compliances will be able to preserve you from suffering here. No certainly, it is God must secure you, or ye are not likely to be secured; the present avoiding of persecutions by not confessing of Christ will stand you in small stead, involve you only in the destruction that attends the persecutors: and this will be a sad deceit, when it befalls you. How much better and safer will it be to adhere to God, when every good thing that is given to men, whether of the lower or higher sort, the ordinary prizes in their spiritual exercises, and the most illustrious crowns, (see note on Phil. 3. d.) come from heaven, descend to us from God, who is the great spring and fountain of all good things, who like the sun sends out light to all that want, but then is not like that in its changeablenesse (as in the several appearances of the sun, when it riseth, when 'tis high noon, and when it sets, whereas God is constant in the same, powring out his raies on us, hath no rising nor setting) nor again in his yearly removing or going from us, which causes different shadows on the earth? God sends forth his light without mixture of shade, his gifts without all niggardlinesse or restraint.

17. Every good† 1.12 gift and every perfect gift is from above, and cometh down from the father of lights, with whom is* 1.13 no [note d] variablenesse, neither shadow of turning.]

18. Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures.]

[Paraphrase] 18. He hath now begotten us in a more excellent way and manner then when we were called his children, being Israelites, begotten us by the Gospel to be Christians and heirs of sal∣vation, and therein he hath allowed us the favour of being the first that have been called to this dignity, Ephes. 1. 12. and that out of no consideration of any thing in us, but only of his own free will and pleasure, which being an evidence of his free goodnesse toward us, we have little reason to misdoubt him.

19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.]

[Paraphrase] 19. Seeing therefore God hath been so gracious to us, let these advantages be made use of to reform every thing that is amisse, let it engage us to those moral duties oft recommended to us, as to be very ready to hear and learn, and yet very deliberate and warie in our words, so to be very hardly brought to an∣ger or impatience, whatever the wickednesse of men, whatsoever our provocations be.

20. For the wrath of man worketh not the righteousnesse of God.]

[Paraphrase] 20. For it is not at all a∣greeable to the Christian temper, required Mat. 5. to be impatient, and fall out into suddain wrath or anger; and he that is such, will never be able to doe that which is prescribed by God, and acceptable to him under the Gospel.

21. Wherefore lay apart all filthinesse and superfluity of naughtinesse, and re∣ceive with meeknesse the engraffed word, which is able to save your souls.]

[Paraphrase] 21. And as the sinnes of wrath and malice, so observa∣ble in the Gnosticks among you, (which are therefore called dogs, and the concision, by S. Paul) so likewise of lust also, all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree, let them be plucked off and removed, that you may be the more docile and capable of receiving the whole Gospel-doctrine, which is as it were a graffe of a sweet, kindly fruit, graffed into the stock of our sowre and corrupt nature, and being received and prospering in our hearts, will fructifie unto holinesse, and finally will bring men to heaven.

22. But be ye doers of the word, and not hearers only, deceiving your own selves.]

[Paraphrase] 22. But then 'twill not be sufficient to receive that do∣ctrine into your ears or brain, but it must be uniformly practised, or else it is but the deceiving of your selves.

23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his [note e] natural face in a glasse;

[Paraphrase] 23. 24. For he that hears the directions that are given in the Gospel for good life, and the motives and obligati∣ons to it, and when he hath done so, sets not with any care to live accordingly a pious Christian life, may be resembled to a man looking in a mirrour, to observe what spots or sullages are there in his face, and when he hath done, goes away, and forgets what he saw there, never thinks to reform what was amisse.

24. For he* 1.14 beholdeth himself, and goeth his way, and straightway forget∣teth what manner of man he was.]

25. But† 1.15 whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his* 1.16 deed.]

[Paraphrase] 25. But he that hath studi∣ed the Gospel to purpose, seen his own image there, all that he is concerned in for his present and eternal well-being, and hath not looked slightly, but insisted, continued looking on it, and laies it to heart, and applies it to practice, and lives and acts accordingly, actually performing that which is required of him, that man may receive comfort and joy in his course, and God will blesse him in it.

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

[Paraphrase] 26. If a man appear or make shew of serving and worshipping God, professe to be religious, and yet gives his tongue the reins to rail riotously on his fellow-Christians, that man deceiveth himself, flattereth himself with vain hopes, if he think that his religion should ever stand him in any stead.

27. [note f] Pure religion and undefiled before God and the Father is this, To visit the fatherlesse and widows in their affliction, and to keep himself unspotted from the world.]

[Paraphrase] 27. The true Christian re∣ligion, such as God, which is our father, will accept of, con∣sists of two special parts, charity to all that are in need, and purity of life, abstaining from filthy lusts, and all the evil examples and temptations of the world.

Annotations on Chap. I.

[ a] * 1.17 V. 6. In Faith] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉faith, which is ge∣nerally thought in this place to belong to believing that the prayers shall be heard, may very well be taken in the ordinary notion, for a firm adherence to the do∣ctrine of Christ, a constancy in the Christian profession and practice. Thus is believing used Ecclus 2. 13. Woe to him that is faint-hearted, for he believeth not; and this joyned with the sinner that goes two wayes, v. 12. as here the double-minded man, opposed to pray∣ing in faith, is farther explained by doubting, and wa∣vering, and instability. So in Herodotus, l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Men must preserve faith in friendship, and not be polluted with a double heart; where, as here, faith and the double heart are opposed in this sense. This notion will very well agree with the Context, where comforting the dispersed persecuted Christian Jewes, ver. 2. and bidding them rejoyce in those sufferings, to which he again returns, v. 9. (which argues that all which is betwixt doth also belong to the same matter) he infor∣ces

his exhortation, v. 3. by remembring them that the trial of their faith, meaning that by which their faith or constancy is tried,* 1.18 that is, afflictions (so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifies, and differs from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 5. 4. as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that by which the judgment is made from the judgment it self,) worketh, or perfecteth patience, that is, that if they had no afflictions to trie their con∣stancy of adhering to Christ, there were then no place for that great Christian vertue (at least no way of per∣fecting it) to which the promises were made, viz. pati∣ence,* 1.19 perseverance; which patience must have its perfect work, v. 4. that is, Christianity requires perfect pati∣ence, and perseverance in spight of all temptations; and he that fails in any, loses all, and he that is not tried (and gives testimony of his sincerity) in every thing, he is imperfect and wants somewhat that trial would make him capable of. But because in the many tem∣ptations of the world a man may fail, or for want of wisdome how to behave himself miscarry sometimes, (& that consideration may discourage men when heavy pressures come tumbling in upon them) therefore v. 5. he proceeds to answer that objection, by telling them that this defect is reparable by prayer, God can sup∣ply them in this (and Christ in the like condition bids the Disciples take no thought, never premeditate, what answer they shall give.) If they refer themselves in prayer to Gods guidance in this matter, he will give them this wisdome abundantly. But then, v. 6. that which is required to qualifie them to have this prayer of theirs granted by God is, that they keep close to God, have no waverings, or inconstant demurs, or doubtings, whether they shall keep close or no; in the same sense as calling upon God in truth, or in faith, Psal. 145. 18. (the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 indifferently sig∣nifies either) is constantly to adhere to God on whom they call. In which S. James looks particularly on the Gnostick compliances and warpings of some Christi∣ans, that to avoid persecutions were ready to forsake Christ, which is here expressed by the wave driven by the wind of persecution (as Eph. 4. 14. by false do∣ctrine) and the double-minded,* 1.20 unstable person, ver. 8. (which, c. 4. 8. is also look'd on as impure) which had no reason to expect any wisdome or assistance from God, v. 7. And so though 'tis possible the asking in faith may signifie in a narrower sense,* 1.21 confidence that his prayers shall be heard, yet it accords very well with the scope, that it should be taken in the greater latitude; when he prays for wisdome to behave him∣self in persecutions as he ought, let him stick fast to his profession, and never waver in that, come to God with that firm unmoved purpose and resolution of mind, and he shall be sure to be assisted by God. So 1 John 3. 22. Whatever we ask we receive from him, because we keep his commandments, adhere and stick fast to him, and doe what is pleasing to him.

[ b] * 1.22 V. 9. Brother of low degree] What the meaning of this verse is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but let the brother that is low, triumph, or re∣joice, in his height, is to me very doubtful, and there∣fore I have set down two notions of which it is capa∣ble. The former hath already been set down from an idiome of the sacred dialect, Mat. 9 d. and need not be again recited here. The latter hath these probabilities for it. First, from the Context, which from the begin∣ning of the Chapter had been to exhort them to rejoice in tribulations, to count it all joy, ver. 2. and that is all one with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rejoice or boast here; and then that which is matter of all joy, or of boasting, being alwaies some good accession, some dignity, some advance∣ment, it is very reasonable that that which he is bid re∣joice in should be look'd on as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his height, his preferment.* 1.23 Secondly from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is here used, and signifies height, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 exaliation, or being made high, which is it that is opposite to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being brought low, v. 10. which notes this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or height to be that which the brother which is low hath whilest he remains such, and not that to which he is raised from his low estate, and ceaseth to be low when he is so raised. And upon this notion the second sense is founded, that the Christian in a low condition is not to be sad or dejected at that, as at an unhappy estate, but to look upon it with joy, as a thing that hath many huge advantages in it, especially in such times of persecution to Christians as those were, (it rid∣deth him of envy, plundrings, and continual fears) a preferment, or dignity, to him. Thirdly, from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but, in the front, But let the brother, &c. which is a note of connexion with the former, and so an argument that this is the meaning, which is most agreecable with the fore-going discourse, which was wholly of the ad∣vantages of afflictions, and rejoycing in them, and not of exaltation. And thus also it will connect very fit∣ly with the following verse: for if the person in a low estate be to look upon it as a preferment or advantage, then in reason the rich man is to rejoice at his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being brought low,* 1.24 that is, at his being reduced to that condition which is said to have so much of height and advantage in it. All this thus put together renders this a very probable interpretation.

[ c] * 1.25 V. 11. Waies] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 waies here may possibly be a change of the Transcriber for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tradings or merchandises, as c. 4. 13. 'tis the rich mans speech, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will traffick and gain. But because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 waies hath no inconveni∣ent sense in it, therefore there is no use of any such al∣teration.

[ d] * 1.26 V. 17. Variablenesse] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifi∣eth Astronomically the several habitudes and positions wherein the Sun appears to us every day at the rising, in the Me indian, and when it sets.* 1.27 And so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is also a like word belonging not to the daily, but yearly course of the Sun, which is farther from us or neerer to us, af∣ter the measure or in the proportion that it moves to∣ward the Northern or Southern Tropick. And from thence it is that it casts several shadows to the several people of the world, and gives Geographers occasion to divide them into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those that cast no shadows, those that cast shadows on oneside, and those that cast shadows round about. And agreeable to this is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 casting of sha∣dow here,* 1.28 and being joyned with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 turning signi∣fies the variations of the shadows, according to the va∣rious motions of the Sun before mentioned.

[ e] * 1.29 V. 23. Natural face] Some difficulty there is in understanding this verse, which will be resolved, if, as ordinarily it is thought, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be de∣termined to signifie no more then a mans own face re∣flected to him in a glasse, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be taken for that glasser or mirrour. For then the meaning of the verse will be, that the word of God is as such a glasse, reflecting to him the pourtraiture of himself, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what a kinde of person he is,* 1.30 whether there be any thing amisse in him or no; and he that hears the word of God, and doth it not, is, as if a man should look upon, and contemplate his face in a looking-glasse, and no more,* 1.31 (That will be the meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that beholdeth, in the Present tense.) As for any use or effect of this looking, it follows, he beheld and went away, and presently forgot: when he hath seen what blemishes there are to be wiped off, to be reformed in him, he contents himself with having seen them, and having done so departs, and never thinks more of them. layes not to heart what he sees thus amisse in himself, forgets to reform or amend any thing. To this inter∣pretation the chief objections are, first, from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which seems unnecessarily added, when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his own face would have served the turn; and again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying birth or nativity, it is

not obvious what should be meant by the face of his own birth: secondly, From the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for, ver. 24. which seems to divide the period, and make that of going a∣way and forgetting, the proof of his being like a man that beheld his face in a glasse, whereas by this inter∣pretation the going and forgetting is connected with his seeing his face and both of them together are the thing to which the forgetful hearer is resembled. To the first of these this answer may be offered, first, that a man may be said to have a double face, an inward and outward, a spiritual and corporal; the face of his mind, thoughts and actions, and that is to be beheld and considered in a spiritual mirror, the word of God, as the outward, the bodily face or countenance, is by the ordinary glasse or mirror represented to us. And the similitude being here set between one of these and the other, it will not be improper, to the mention of the face to adde a word of distinction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that face which belongs to man by nature, by birth, and is not acquired by study, by actions, by any thing in his own will or choice, as the face of his mind, the soul may be said to be. Or it is possible, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies sometimes a false face, that of an actor, a stage-player, a personator, that here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that face that he is born with, may be set op∣posite to that. As for the setting it in the Genitive case Adjectively, that is an ordinary Hebraisme, as the Mammon of unrighteousnesse for the unrighteous Mammon: and we have an example of it in this very place,* 1.32 ver. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an hearer of for∣getfulnesse, for a forgetfull hearer, which is as strange as here the face of his own birth, for his natural coun∣tenance, or that which he hath by his birth. To the second it may also be answered, first, That the parti∣cle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not alwaies Causal,* 1.33 or a note of probation in these writers, but sometimes a form of connexion only; and yet secondly, That here (according to the interpre∣tation premised) it may be allowed to have that force, his going and forgetting being the reason why he that hears, and doth not the Word, is likened to him that thus only looks or contemplates. Not that every one that sees his face in a glasse, doth, when he goes away, forget; but that he that doth only look, and, without more care or effect of his looking, doth goe away and forget, is a fit embleme of the forgetfull hearer of the Word. From this notion of the words there will now be no reason to inquire (as some have done) whether a face seen in a reflection or mirror be ordinarily retai∣ned in the memory of the man whose face it is, that is, whether a man use to remember his own face; much lesse for that nicer question, whether women ordina∣rily doe it, though men doe not, as if that were the reason why the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a man in the Masculine were here used, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is common to man and woman. These sure were no part of Saint James's observation, but only that he or she that have looked on themselves in a glasse, may possibly go away and never think more of what they saw, never wipe off the spots which they discerned there; and then that man or woman is a fit embleme to expresse the matter in hand, the bare unfruitful hearer of the Word. Having thus cleared this interpretation of the words from those objections, it is not unreasonable to acquiesce in it; and therefore I shall not trouble the Reader with ano∣ther interpretation, which I had conceived more appli∣able to this place, by rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the scheme of a mans nativity, in the Astronomers use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and so* 1.34 S. Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and frequently elsewhere for the Astrologers casting mens nativity,) and the Evan∣gelists notion of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, face, Mat. 16. 3. Luk. 12. 56. for the appearance of the skie (and in like manner of the Heavens) at any point of time, for which Origen in his Philocalia useth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the habitude or figure at the nativity, and then interpreting 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an Artists glasse, where∣in he represents to any man his fortune.

[ f] * 1.35 V. 27. Pure religion] That this verse is a defensa∣tive particularly against the Gnosticks of that time, may appear by these two parts of worship here men∣tioned; the first charity to them that want, the second spotlesnesse from the pollutions especially of the flesh, but also from other sins of the world.* 1.36 These two branches are styled by two names, the one pure, the other undefiled, worship, and both of them taught both by God the Father in the Old Testament, and now by Christ. Contrary to these were the Gnostick practices in the two particulars. For the second, both of un∣cleannesse, even the highest basenesse and villany,* 1.37 and of loving the world, and the pleasures and advantages thereof, more then God, and complying with the per∣secutors still, rather then they would suffer any thing, there is very often mention made in the Epistles; and for the first, beside the very frequent inculcations of the duties of charity, and the finding fault with (and complaining for) the want of them, there is in Igna∣tius's Ep. ad Smyrn. an eminent testimony. For forti∣fying them against the heresie of the times, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let no man deceive you, &c. and having re∣solved that faith and charity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are betwixt them the whole, or all, of a Christi∣an, before which nothing is to be preferred (in opposi∣tion to the Gnosticks, who supposed themselves so per∣fect that they had no need of either) he speaks plainly and punctually of them, under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of false opi∣nions toward the grace of Christ which is come to us, and bids them observe how contrary they are to the doctrine of God in these particulars following; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They have no care of charity, no care for the widow, nor orphane, nor oppress'd, nor imprisoned, nor hungry, nor thirsty. In which respect it is manifest that this Apostle, c. 2. v. 14. proceeds to a punctual discourse of the absolute necessity of superadding works of cha∣rity to faith, or else it will profit nothing, directly op∣posite to the doctrine of Simon and his Gnosticks, of whom saith* 1.38 Irenaeus, Hos qui in eum & Helenam ejus spem habeant, & ut liberos agere quae velint, se∣cundùm enim ipsius gratiam salvari homines & non secundùm oper as just as, They that place their hope on Simon and his Helen, as free men did what they would, deeming that men were saved by his grace, and not ac∣cording to any good works or endeavours. So of the Va∣lentinians, the progeny of those Gnosticks,* 1.39 semetipsos non per operationem, sed eò quòd naturaliter spiritua∣les, omnino salvari, That they are not saved by wor∣king, but because they are naturally spiritual: Qua∣propter & intimoratè omnia quae vetantur hi qui per∣fecti sunt operantur, And therefore they that are per∣fect act without fear all things that are forbidden. This was S. Augustines sense of the designe of this Epistle, De fide & oper. c. 14. Quoniam haec opinio tunc fuer at exorta, aliae Apostolicae Epistolae Petri, Johannis, Jacobi, Judae contra eam maximè dirigunt intentionem, ut vehementer adstruant fidem fine ope∣ribus nihil prodesse, Because this opinion was risen up in that time, all the Catholick Epistles of James, &c. were chiefly intended against it, vehemently asserting that faith without works will profit nothing.

Notes

• * 1.1

  in the dispersion in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.2

  among 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see ••u. 10. 30.
• * 1.3

  And
• * 1.4

  But if, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  But let 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.6

  in his own height 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  a••ose with burning heat, and dried away the grasse, and the flower thereof fell away, and the beauty of the look of it perished: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• † 1.8

  be withered in his own waies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.9

  being ap∣proved 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.10

  to
• * 1.11

  Be not de∣ceived 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.12

  largesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  variation nor casting, of shadow, caused by his turning from us
• * 1.14

  beheld himself and went away, and present∣ly forgot 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.15

  he that hath looked close-and dwelt upon it, and is not - 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—
• * 1.16

  doing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.34

  To. 3. p. 266. li. 9.
• * 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  I. 1. c. 20.
• * 1.39

  ••. 1. c. 2.