CHAP. II.
1. MY brethren, have not the [note a] faith* of our Lord Jesus Christ, the Lord of glory, with respect of persons.]
[Paraphrase] 1. Christianity being so great a promoter of justice and charity to all, and especially to Christians, and again to those that most need our relief and assistance, ch. 1. 27. 'tis a most unchristian thing to be partial to one before another Christian on consideration that one is richer or in better clothes then the other.
2. For if there come unto your [note b] assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment,]
[Paraphrase] 2. For if a cause in your judicatures or consistories happen between a rich gallant and a poor beggerly person,
3. † And ye have respect unto him that weareth the gay clothing, and say unto him, Sit thou here* in a good place; and say to the poor, Stand thou there, or sit here under my foot-stool,]
[Paraphrase] 3. And if you shall make a difference between them in respect of their wealth and clothes, and shall set one in a more honourable place then the other, (see note b.) consider one and desp••e the other,
4. † Are ye not then [note c] partial in your selves, and become judges of evil thoughts?]
[Paraphrase] 4. And without any doubt or scruple in your hearts be thus unjustly partial, or if ye doe not so much as debate among your selves, or consider the merit of the cause, but as wicked corrupt judges, hand over head, adjudge the cause to the rich, (and despise the poor, v. 6.) whatsoever the justice of the cause and merit of it be, or preferre the rich before the poor, and judge the cause by the person, not the person by the cause;
5. Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the* kingdome, which he hath promised to them that love him?]
[Paraphrase] 5. This is a most unchri∣stian dealing in you. And then do but consider, Hath God had any such partialities in bestowing Christianity and his graces on men? nay hath he not on the other side picked out men as poor as any, to be as eminent believers and saints as any?
6. But ye have despised the poor. Doe not rich men oppresse you, and draw you before the judgment-seats?
Do not they blaspheme that worthy name† by which ye are called?]
[Paraphrase] 6, 7. But you, if a man be poor, despise him, consider him not. And truly 'tis no very amiable thing to be rich, nor doth it produce any excellencies in them that are so, or favours toward you, that deserve to be so considered by you; for riches make men apt to oppresse others, and to enter vexatious suits against them, and to despise Christianity, and blaspheme that good profession of yours.
8. If ye fulfill the royal law according to the Scripture, Thou shalt love thy neighbour as thy self, ye do well.]
[Paraphrase] 8. If ye observe the law of Christ our king, which he hath in a particular manner prescribed us, Joh. 13. 34. & 15. 12. and to which above all other men all we Christians are to be subject, and that agreeable to what is mentioned in the Old Testament, Levit. 19. 18. the command of measuring our love to our neighbour by that which we bear to our selves, this is somewhat like a Christian.
9. But if ye have respect to persons, ye commit sin, and are* convinced of the Law as trangressors.]
[Paraphrase] 9. But if ye use this parti∣ality, ver. 2. this is a sin, and so condemned by the Law, Lev. 30. 15. Deut. 1. 17. & 16. 19. Exod. 23. 3. and so you offend even against the Law, and not only against the Gospel.
10. For whosoever shall keep the whole Law, and yet offend in one point,† he is guilty of all.]
[Paraphrase] 10. And 'tis but a small excuse for you to think that this is but one transgression, and therefore not considerable: For the obedience to Gods will is required universally to all that he commands, and he that offends in one, though he keep all the rest, is guilty of the breach of that obedience, and punishable as well as if he had broken all.
11. For he that said, Do not commit adultery, said also, Do not kill: now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law.
[Paraphrase] 11. For it is the same Law-giver that imposed the one and the other law, that interdicted adultery and murther, and his authority is equally despised by the committing of either.
12. So speak ye, and so doe, as they that shall be judged by the law of li∣bertie.]
[Paraphrase] 12. Let your words and actions be like those that are to be judged, not by the Mosaical Law, which requires those external observances so severely, circumcision under pain of death, &c. but by the law of Christ, which hath set us at liberty in this kind, and requires of us another sort of performances.
13. For he shall have judgment without mercy that hath shewed no mercy: and mercy* rejoyceth against judgment.]
[Paraphrase] 13. And first for the latter of these, that of actions, 'tis certain that among the precepts of Christ there is none more eminent then that of works of mercy, unto which the promises of God's mercy are so linked and proportioned, that he that condemns others shall himself be condemned, and he that doth for∣give others needs not fear God's condemnation, Mat. 6.
14. What doth it profit, my brethren, though a man say he have faith, and have not works? can faith save him?]
[Paraphrase] 14. And 'tis not for a Chri∣stian to say that his faith shall render such works unnecessary, for indeed without such works his faith will nothing profit him, and 'tis ridiculous to think it will.
15. If a brother or sister be naked, or destitute of daily food,]
[Paraphrase] 15. For in case a Christi∣an be in great want and distresse for supply of the necessaries of life, food and raiment,
16. And one of you say unto him, Depart in peace, be you warmed, and fil∣led; notwithstanding ye give them not those things which be needfull to the bo∣dy: what doth it profit?]
[Paraphrase] 16. And you give him good words, bid him have plenty• or wish he had, but doe no more to help him to the things which he hath need of for his body: what is he the better for your words?
17. Even so faith, if it hath not works, is dead† being alone.]
[Paraphrase] 17. So if faith be by it self, without actions consequent and agreeable to it, 'tis as fruitlesse and livelesse as those words were.
18. * Yea, a man may say, Thou hast faith, and I have works: shew me thy faith† without thy works, and I will shew thee my faith by my works.]
[Paraphrase] 18. And any man that looks on this uncharitable be∣liever, will be able to reprove him thus, Talke as much of thy faith as thou wilt, no man will believe thee, thy works must be superadded to the confession of thy faith, to approve the sincerity of it.
19. Thou believest that there is one God, thou dost well; the devils also be∣lieve and tremble.]
[Paraphrase] 19. One act of thy faith is, the believing one true God, and this is most absolutely necessary to thee: But if thy life be not answerable to this part of thy faith, and that evidenced by piety and charity, thou art then to remember that the believing there is one God is such a good quality as is common to thee and the devils also, and if it have no more joined to it, will bestead thee no more then them.
Page 776 20. But wilt thou know, O vain man, that faith without works is dead?]
[Paraphrase] 20. 'Tis a meer vanity to conceive that faith without Christian obedience can be effectual to justification, and you may discern it by this.
21. Was not Abraham our father justified by works, when he had offered his son Isaac upon the altar?]
[Paraphrase] 21. Abraham was the fa∣ther of the faithfull, the great example of faith and justification: but 'twas not upon his bare believing God's promise that he was justified, but upon that high act of obedience to God, in being ready to offer up his only son, in whom the promises were made to him.
22. * Seest thou how faith wrought with his works, and by works was faith made perfect?]
[Paraphrase] 22. And so you see his obedience to God's com∣mands, as well as belief of his promises, concurred to the rendring him capable of the continuance of God's favour and appro∣bation. And through the performance of that ready obedience it was, that his faith came to attain the end designed it.
23. And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousnesse: and he was called the friend of God.]
[Paraphrase] 23. And by this triall of his obedience it was that A∣braham was most eminently said to be approved by God, 1 Mac. 2. 52. and look'd on as a friend by him, Gen. 22. 15. and in which that place of Scripture (before delivered Gen. 15. 6.) concerning God's imputing his faith for righteousnesse, was most eminently completed.
24. Ye see then, how that by works a man is justified, and not by faith onely.]
[Paraphrase] 24. And so this is one great testimony that to a mans approbation with God obedience is required, and not faith deemed sufficient, that hath not that joyned with it.
25. Likewise also was not Rahab the harlot justified by works, when she had re∣ceived the messengers, and had sent them out another way?]
[Paraphrase] 25. Another evidence of this truth is to be fetch'd from that we read of God's approving and rewarding of Rahab, a proselyte and stranger, no native Jew, whose faith is set forth Heb. 11. 30. and she in a special manner rewarded by God, Jos. 6. 25. and what was it that was thus rewarded in her? why, her care and charity to those that were sent to view the land, Jos. 2. 4.
26. For as the body without the spirit is dead, so faith without works is dead also.]
[Paraphrase] 26. And so the conclusion is clear and infallible, that as the body of man, without the soul inlivening it, exercises no actions of life, so doth not faith profit to our justification with∣out works of obedience to the commands of Christ, Justice and charity, &c. v. 1, 8, 14.
Annotations on Chap. II.
[ a] * V. 1. Faith of our Lord—] 〈 in non-Latin alphabet 〉the glory of Christ we have explained often to belong to the Shechinah, that again to his 〈 in non-Latin alphabet 〉 or appearance in the flesh, his Incarnation, and all that was consequent to that. This being here improved with the addition of the words Lord Jesus Christ, doth more set out the necessity of obeying and observing all those things which this Lord and Saviour, the Messias of the world, hath commended to his Disciples, that is to all Chri∣stians, believers, faithful persons, of which nature espe∣cially is charity in the following verses, and impartial strict justice (supposed and conteined in that) in th• present verse.* Then for 〈 in non-Latin alphabet 〉the faith of the glory (for so the Syria•k construes the words) it sig∣nifies this Christian faith, this faith, or profession of• or believing this Incarnation & Resurrection of Christ• and 〈 in non-Latin alphabet 〉,*to have this faith in, or with, respect of persons, is to look on those that professe this faith, not as they are Christians, but as they are rich or poor, preferring partially one before the o∣ther, accordingly as he comes into your courts in grea∣ter spendour. And so the meaning of the whole verse is, that they that are professors of Christianity (and are here supposed to •e so, and are put in mind of it by the title of 〈 in non-Latin alphabet 〉, my brethren,) ought not to have any such unchristian temper in them as in their Judica∣tures (for so 〈 in non-Latin alphabet 〉 signifies an assemblie for Ju∣dicature, and that for Ecclesiastical as well as Civil af∣fairs, and so it seems to signifie here, ver. 2.) to prefer or favour one Christian before another onely in respect of his wealth or fine cloathes when Christ hath equal∣ly received them both, or (if any) hath preferr'd the poor, v. 5.
[ b] * V. 2. Assembly] That 〈 in non-Latin alphabet 〉 signifies all kind of assemblies, meetings in the market-place, Mac. 6. 2. Consistories for Judicaeture, Mat. 10. 17. and 23. 34. (and not onely places for the publick service of God) hath been formerly said, Note on Mat. 6. d. That it may doe so also among Christians, and that it doth so here, appears, first, by the 〈 in non-Latin alphabet 〉accepta∣tion of persons, partiality, ver. 1. which especially re∣spects Judicatures; secondly, by the foo•stool, v. 3. which was proper to great persons, Princes on their Throne, or Judges on their Tribunal; thirdly, by the word 〈 in non-Latin alphabet 〉, ye become Judges, v. 4. they were Judges, it seems; fourthly, by the mention of 〈 in non-Latin alphabet 〉Judicatures, ver. 6. which clearly signifie such Consi∣stories, 1 Cor. 6. 4. and lastly, by v. 9. where their partiality, particularly that of preferring the rich to a better place then the poor, is said to be a breach of the Law: For so by a Canon of the Jewes it is provided, that when a rich man and a poor have a suit together before their Consistories, either both must sit or both stand in the same rank, to avoid all marks of partiali∣ty. Agreeable to which is the now pr sent practice of the Jews; so that if in matter of difference about meum and tuum a Christian, having to do with a Jew, think fit to refer it to a Chacham or Judge among them and at his coming into the room where he is, chance, or chuse (as taking himself to be a person of better qua∣lity) to sit down, he presently saith to the Jew, be he ne∣ver so mean, Sit thou down also.
[ c] * V. 4. Partial] What is the meaning of 〈 in non-Latin alphabet 〉 here, will not easily be resolved: I suppose it may best be done by these degrees. First, by observing that 〈 in non-Latin alphabet 〉 in the Middle voice generally signifies in these Books either doub•ing, (wavering, Mat. 21. 21. Mar. 11. 23. Act. 10. 20. and 11. 11. Rom. 4. 20.) or disputing, there being a connexion betwixt these two, he that doubts always disputing with himself. From whence also it signifies to implead, (with 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉 added to it) or to lay any thing to ones charge, either in or out of Judicature; as Act. 11. 2. they of the Circumcision 〈 in non-Latin alphabet 〉,*charged Peter, or disputed with him, saying, Thou wentest in to the un∣circumcised, and didst eat with them. For the notion of wavering Hesychius is punctual, 〈 in non-Latin alphabet 〉, it signifies to be divided, to doubt, to fear; so twice in this Epistle, c. 1. 6. 〈 in non-Latin alphabet 〉, nothing wavering,〈 in non-Latin alphabet 〉, for the waverer. And as by this notion of the word I conceive a difficult place will be explained, Jude 22. (see Note m. on that Epistle) so we may con∣clude that in this Epistle c. 3. 17. 〈 in non-Latin alphabet 〉 will be best rendred without wavering or constant, (see Note f. on that Chapter.) Secondly, by observing the force Page 777 of 〈 in non-Latin alphabet 〉in your selves added to it:* for as that refers oftentimes to the inward thoughts of the heart, (and then not to doubt in themselves is to do what they do without any inward reluctance, check, or scruple, or dubitancy, which in a sinful and irrational fact (as this here spoken of is) cannot but be a great aggrava∣tion of it) so, being applied to disceptations or dis∣putes, it oft signifies among themselves, or one with ano∣ther. And if it be so here, it will then belong to the Judges in this Ecclesiastical Council, or assembly of Bishops, debating or considering among themselves what justice there is in the cause. Thirdly, by obser∣ving that punctation which we find of it in Oecume∣nius (and so also in some printed copies) without any note of Interrogation. And that that is the right read∣ing is sufficiently evident, both by the Mood, and the Copulative 〈 in non-Latin alphabet 〉and, which connect it with what went before, and demonstrate it to be govern'd of the 〈 in non-Latin alphabet 〉if,* v. 2. as 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉 are. And then this must needs be the right rendring of it, If a man enter having a gold ring, and if a poor man in sordid apparel enter also (that is, if they implead one the other) and if you look on (or have a partial respect to) the rich, and say unto him, &c. 〈 in non-Latin alphabet 〉, and if ye either doubt not, dispute not, within your selves, in your own hearts, or else among your selves make no disceptation about it, never consider the merit or justice of the cause, but meerly looking upon the persons, which of them is in fine, which in sordid clothes, and become Judges of evill thoughts, unrigh∣teous Judges. Where the sense being all this while sus∣pended, one difficulty there is still remaining to resolve what shall be the latter part of the period, answerable to the If- by way of 〈 in non-Latin alphabet 〉. And that may possibly be the 〈 in non-Latin alphabet 〉, Hear, my beloved brethren, v. 5. as if he should say, If in your Judicatures you deal thus partially, I must then tell you, or hear you, and remember, my beloved brethren, Hath not God chosen the poor? that is, done quite contrary to what you now do? Or else there must be acknowledged (which is very ordinary) an Ellipsis, thus to be supplied, If you do thus and thus, then sure you are partial to your fel∣low Christians, v. 1. And either of these are very commodious, and sufficiently clear the words from all farther difficulty; whereas there be many difficulties that presse the other reading by way of Interrogation: as first, that the 〈 in non-Latin alphabet 〉 before the 〈 in non-Latin alphabet 〉 is not at all rendred or taken notice of in that reading; and secondly, it is scarce to be observed in any Author that the negative words, 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉, are at any time interroga∣tive when they stand not first in the sentence, as here the 〈 in non-Latin alphabet 〉 doth not, the 〈 in non-Latin alphabet 〉 being before it; and thirdly, that other reading supposes and proceeds upon a no∣tion of 〈 in non-Latin alphabet 〉 which may belong to the Active 〈 in non-Latin alphabet 〉, but never to the Mean voice (as 〈 in non-Latin alphabet 〉 is) in the New Testament, or any other Author, or Glossary.
