Annotations on the New Testament

CHAP. 1.

1. JAMES a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are 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 Judea in divers cities.

2. My brethren, • ount it all joy when ye fall 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 do, if you duly consider the gainful 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 virtue, of patience and courage and constancy; and that being a superiority of mind, and a victory over a man's self, over his most hurtful and unruly passions, his fears, his sorrow, his rage, his revenge, and over all the world besides, over injuries, rapines, contumelies, death itself, it must needs be a delightful joyous virtue.

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

[Paraphrase] 4. And then let this patience, 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 virtue to the highest degree of perfection: and this will be infinitely for your advantage, the greatest riches that ye can be capable of in this world.

5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him.]

[Paraphrase] 5. To this indeed there is not only fortitude required, but wisdom, and that of the highest nature. And if in such times of pressure as these, any man want this true heavenly spiritual wisdom, this skill of managing himself at this time, of securing his interest with Christ rather then with the world, of depending on Christ's 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 anything to, and he will certainly show 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 joyful 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 God's ways or his own are to be adhered to for the obtaining of his ends, making no question of God's 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, always 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 anything of the Lord.]

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

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

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

9. Let the [note b] brother of low degree rejoice 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 greenness of the grass, 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 grass he shall pass 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 greenness of the grass, 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 is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his [note c] ways.]

[Paraphrase] 11. For as it is with the green grass 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 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 pious Christian, it is a blessed thing for him that he meets with afflictions, which are but means to try and exercise his Christian virtues; 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 cannot be tempted 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 ensnare any, cause him to fall by that means, (as appears by the sincere Christian, whose sidelity is not betrayed, but approved by afflictions.

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

[Paraphrase] 14. But every man's falling into any sin comes from himself, 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 joined 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. Do not err, my beloved brethren,

[Paraphrase] 16. 17. Do not permit yourselves to be deceived by the Gnostics that creep in among 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 changeableness (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, pouring out his rays 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 niggardliness or restraint.

17. Every good gift and every perfect gift is from above, and cometh down from the father of lights, with whom is no [note d] variableness, 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 salvation, and therein he hath allowed us the favor of being the first that have been called to this dignity, Ephes. 1. 12. and that out of no consideration of anything in us, but only of his own free will and pleasure, which being an evidence of his free goodness 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 everything that is amiss, 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 wary in our words, so to be very hardly brought to anger or impatience, whatever the wickedness of men, whatsoever our provocations be.

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

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

21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engraffed word, which is able to save your souls.]

[Paraphrase] 21. And as the sins of wrath and malice, so observable in the Gnostics 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 graff of a sweet, kindly fruit, graffed into the stock of our sour and corrupt nature, and being received and prospering in our hearts, will fructify unto holiness, 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 doctrine into your ears or brain, but it must be uniformly practiced, or else it is but the deceiving of yourselves.

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 glass;

[Paraphrase] 23. 24. For he that hears the directions that are given in the Gospel for good life, and the motives and obligations 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 mirror, 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 amiss.

24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.]

25. But 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 deed.]

[Paraphrase] 25. But he that hath studied 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 lays 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 bless him in it.

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

[Paraphrase] 26. If a man appear or make show of serving and worshipping God, profess 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 fatherless and widows in their affliction, and to keep himself unspotted from the world.]

[Paraphrase] 27. The true Christian religion, such as God, which is our father, will accept of, consists 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] V. 6. In Faith ] The word 〈 in non-Latin alphabet 〉 faith, which is generally 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 doctrine 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 joined with the sinner that goes two ways, v. 12. as here the double-minded man, opposed to praying in faith, is farther explained by doubting, and wavering, and instability. So in Herodotus, l. 1. 〈 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 Jews, ver. 2. and bidding them rejoice 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 enforces his exhortation, v. 3. by remembering them that the trial of their faith, meaning that by which their faith or constancy is tried, that is, afflictions (so 〈 in non-Latin alphabet 〉 signifies, and differs from 〈 in non-Latin alphabet 〉 , Rom. 5. 4. as 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , that by which the judgment is made from the judgment itself,) worketh, or perfecteth patience, that is, that if they had no afflictions to try their constancy of adhering to Christ, there were then no place for that great Christian virtue (at least no way of perfecting it) to which the promises were made, viz. patience, perseverance; which patience must have its perfect work, v. 4. that is, Christianity requires perfect patience, and perseverance in spite of all temptations; and he that fails in any, loses all, and he that is not tried (and gives testimony of his sincerity) in everything, he is imperfect and wants somewhat that trial would make him capable of. But because in the many temptations of the world a man may fail, or for want of wisdom 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 supply 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 God's guidance in this matter, he will give them this wisdom abundantly. But then, v. 6. that which is required to qualify 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 〉 indifferently signifies either) is constantly to adhere to God on whom they call. In which S. James looks particularly on the Gnostic compliances and warpings of some Christians, 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 doctrine) and the double-minded, unstable person, ver. 8. (which, c. 4. 8. is also looked on as impure) which had no reason to expect any wisdom or assistance from God, v. 7. And so though 'tis possible the asking in faith may signify in a narrower sense, 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 wisdom to behave himself 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 do what is pleasing to him.

[ b] V. 9. Brother of low degree ] What the meaning of this verse is, 〈 in non-Latin alphabet 〉 but let the brother that is low, triumph, or rejoice, in his height, is to me very doubtful, and therefore I have set down two notions of which it is capable. The former hath already been set down from an idiom 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 beginning 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 〉 , rejoice or boast here; and then that which is matter of all joy, or of boasting, being always some good accession, some dignity, some advancement, it is very reasonable that that which he is bid rejoice in should be looked on as 〈 in non-Latin alphabet 〉 his height, his preferment. Secondly from the word 〈 in non-Latin alphabet 〉 which is here used, and signifies height, not 〈 in non-Latin alphabet 〉 exaliation, or being made high, which is it that is opposite to 〈 in non-Latin alphabet 〉 being brought low, v. 10. which notes this 〈 in non-Latin alphabet 〉 or height to be that which the brother which is low hath whilst 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 riddeth him of envy, plundrings, and continual fears) a preferment, or dignity, to him. Thirdly, from the 〈 in non-Latin alphabet 〉 but, in the front, But let the brother, &c. which is a note of connection 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 advantages of afflictions, and rejoicing in them, and not of exaltation. And thus also it will connect very fitly 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 〉 being brought low, 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] V. 11. Waies ] The word 〈 in non-Latin alphabet 〉 ways here may possibly be a change of the Transcriber for 〈 in non-Latin alphabet 〉 , tradings or merchandises, as c. 4. 13. 'tis the rich man's speech, 〈 in non-Latin alphabet 〉 , we will traffick and gain. But because 〈 in non-Latin alphabet 〉 ways hath no inconvenient sense in it, therefore there is no use of any such alteration.

[ d] V. 17. Variablenesse ] The word 〈 in non-Latin alphabet 〉 signifieth 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. And so 〈 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 nearer to us, after the measure or in the proportion that it moves toward the Northern or Southern Tropic. 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 〉 , and 〈 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 〉 casting of shadow here, and being joined with 〈 in non-Latin alphabet 〉 turning signifies the variations of the shadows, according to the various motions of the Sun before mentioned.

[ e] 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 〉 , be determined to signify no more then a man's own face reflected to him in a glass, and 〈 in non-Latin alphabet 〉 be taken for that glasser or mirror. For then the meaning of the verse will be, that the word of God is as such a glass, reflecting to him the portraiture of himself, 〈 in non-Latin alphabet 〉 , what a kind of person he is, whether there be any thing amiss 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-glass, and no more, (That will be the meaning of 〈 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. lays not to heart what he sees thus amiss in himself, forgets to reform or amend anything. To this interpretation the chief objections are, first, from the word 〈 in non-Latin alphabet 〉 , which seems unnecessarily added, when 〈 in non-Latin alphabet 〉 his own face would have served the turn; and again, 〈 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 〉 for, ver. 24. which seems to divide the period, and make that of going away and forgetting, the proof of his being like a man that beheld his face in a glass, whereas by this interpretation 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 glass 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 add a word of distinction, 〈 in non-Latin alphabet 〉 , that face which belongs to man by nature, by birth, and is not acquired by study, by actions, by anything 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 〉 signifies sometimes a false face, that of an actor, a stage-player, a personator, that here 〈 in non-Latin alphabet 〉 , that face that he is born with, may be set opposite to that. As for the setting it in the Genitive case Adjectively, that is an ordinary Hebraism, as the Mammon of unrighteousness for the unrighteous Mammon: and we have an example of it in this very place, ver. 25. 〈 in non-Latin alphabet 〉 , an hearer of forgetfulness, for a forgetful hearer, which is as strange as here the face of his own birth, for his natural countenance, or that which he hath by his birth. To the second it may also be answered, first, That the particle 〈 in non-Latin alphabet 〉 is not always Causal, or a note of probation in these writers, but sometimes a form of connection only; and yet secondly, That here (according to the interpretation 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 everyone that sees his face in a glass, doth, when he goes away, forget; but that he that doth only look, and, without more care or effect of his looking, doth go away and forget, is a fit emblem of the forgetful 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 retained in the memory of the man whose face it is, that is, whether a man use to remember his own face; much less for that nicer question, whether women ordinarily do it, though men do not, as if that were the reason why the word 〈 in non-Latin alphabet 〉 a man in the Masculine were here used, and not 〈 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 glass, 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 emblem to express 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 another interpretation, which I had conceived more appliable to this place, by rendering 〈 in non-Latin alphabet 〉 the scheme of a man's nativity, in the Astronomers use of the word 〈 in non-Latin alphabet 〉 (and so S. Chrysostom, 〈 in non-Latin alphabet 〉 , and frequently elsewhere for the Astrologers casting men's nativity,) and the Evangelists notion of the word 〈 in non-Latin alphabet 〉 , face, Mat. 16. 3. Luk. 12. 56. for the appearance of the sky (and in like manner of the Heavens) at any point of time, for which Origen in his Philocalia useth 〈 in non-Latin alphabet 〉 , the habitude or figure at the nativity, and then interpreting 〈 in non-Latin alphabet 〉 in an Artists glass, wherein he represents to any man his fortune.

[ f] V. 27. Pure religion ] That this verse is a defensative particularly against the Gnostics of that time, may appear by these two parts of worship here mentioned; 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. 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 Gnostic practices in the two particulars. For the second, both of uncleanness, even the highest baseness and villainy, and of loving the world, and the pleasures and advantages thereof, more then God, and complying with the persecutors still, rather then they would suffer anything, 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 Ignatius 's Ep. ad Smyrn. an eminent testimony. For fortifying them against the heresy of the times, 〈 in non-Latin alphabet 〉 , let no man deceive you, &c. and having resolved that faith and charity 〈 in non-Latin alphabet 〉 , are betwixt them the whole, or all, of a Christian, before which nothing is to be preferred (in opposition to the Gnostics, who supposed themselves so perfect 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 〉 of false opinions 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 〉 , They have no care of charity, no care for the widow, nor orphane, nor oppressed, 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 charity to faith, or else it will profit nothing, directly opposite to the doctrine of Simon and his Gnostics, of whom saith Irenaeus, Hos qui in eum & Helenam ejus spem habeant, & ut liberos agere quae velint, secundùm 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 according to any good works or endeavors. So of the Valentinians, the progeny of those Gnostics, semetipsos non per operationem, sed eo quod naturaliter spirituales, omnino salvari, That they are not saved by working, but because they are naturally spiritual: Quapropter & intimorate omnia quae vetantur hi qui perfecti sunt operantur, And therefore they that are perfect act without fear all things that are forbidden. This was S. Augustine's sense of the design of this Epistle, De fide & oper. c. 14. Quoniam haec opinio tunc fuer at exorta, aliae Apostolicae Epistolae Petri, Johannes, Jacobi, Judae contra eam maxim dirigunt intentionem, ut vehementer adstruant fidem fine operibus nihil prodesse, Because this opinion was risen up in that time, all the Catholic Epistles of James, &c. were chiefly intended against it, vehemently asserting that faith without works will profit nothing.

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 beggarly 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 footstool,]

[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 honorable place then the other, (see note b.) consider one and desp •• e the other,

4. Are ye not then [note c] partial in yourselves, and become judges of evil thoughts?]

[Paraphrase] 4. And without any doubt or scruple in your hearts be thus unjustly partial, or if ye do not so much as debate among yourselves, 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 prefer 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 kingdom, which he hath promised to them that love him?]

[Paraphrase] 5. This is a most unchristian 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. Do not rich men oppress 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 favors toward you, that deserve to be so considered by you; for riches make men apt to oppress 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 neighbor as thyself, 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, Levite. 19. 18. the command of measuring our love to our neighbor by that which we bear to ourselves, 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 partiality, 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 God's 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 murder, and his authority is equally despised by the committing of either.

12. So speak ye, and so do, as they that shall be judged by the law of liberty.]

[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 shown no mercy: and mercy rejoiceth 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 forgive 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 Christian 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 Christian be in great want and distress 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 filled; notwithstanding ye give them not those things which be needful to the body: what doth it profit?]

[Paraphrase] 16. And you give him good words, bid him have plenty • or wish he had, but do 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 itself, without actions consequent and agreeable to it, 'tis as fruitless and lifeless as those words were.

18. Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.]

[Paraphrase] 18. And any man that looks on this uncharitable believer, 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 believe 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.

20. But wilt thou know, O vain man, that faith without works is dead?]

[Paraphrase] 20. 'It is a mere 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 father of the faithful, 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 commands, as well as belief of his promises, concurred to the rendering him capable of the continuance of God's favor and approbation. 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 righteousness: and he was called the friend of God.]

[Paraphrase] 23. And by this trial of his obedience it was that Abraham was most eminently said to be approved by God, 1 Mac. 2. 52. and looked 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 righteousness, was most eminently completed.

24. Ye see then, how that by works a man is justified, and not by faith only.]

[Paraphrase] 24. And so this is one great testimony that to a man's approbation with God obedience is required, and not faith deemed sufficient, that hath not that joined with it.

25. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?]

[Paraphrase] 25. Another evidence of this truth is to be fetched 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 enlivening it, exercises no actions of life, so doth not faith profit to our justification without 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 Shekhinah, 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 Savior, the Messias of the world, hath commended to his Disciples, that is to all Christians, believers, faithful persons, of which nature especially is charity in the following verses, and impartial strict justice (supposed and contained 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 signifies 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 profess this faith, not as they are Christians, but as they are rich or poor, preferring partially one before the other, accordingly as he comes into your courts in greater 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 Judicatures (for so 〈 in non-Latin alphabet 〉 signifies an assembly for Judicature, and that for Ecclesiastical as well as Civil affairs, and so it seems to signify here, ver. 2.) to prefer or favor one Christian before another only in respect of his wealth or fine clothes when Christ hath equally received them both, or (if any) hath prefer'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 only places for the public service of God ) hath been formerly said, Note on Mat. 6. d. That it may do so also among Christians, and that it doth so here, appears, first, by the 〈 in non-Latin alphabet 〉 acceptation of persons, partiality, ver. 1. which especially respects 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 signify such Consistories, 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 Jews 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 partiality. 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 choose (as taking himself to be a person of better quality) to sit down, he presently saith to the Jew, be he never 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 connection 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 anything 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 uncircumcised, 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 conclude that in this Epistle c. 3. 17. 〈 in non-Latin alphabet 〉 will be best rendered without wavering or constant, (see Note f. on that Chapter.) Secondly, by observing the force of 〈 in non-Latin alphabet 〉 in yourselves 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 aggravation of it) so, being applied to disceptations or disputes, it oft signifies among themselves, or one with another. 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 observing that punctation which we find of it in Oecumenius (and so also in some printed copies) without any note of Interrogation. And that that is the right reading 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 governed 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 rendering 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 yourselves, in your own hearts, or else among your selves make no disceptation about it, never consider the merit or justice of the cause, but merely looking upon the persons, which of them is in fine, which in sordid clothes, and become Judges of evil thoughts, unrighteous Judges. Where the sense being all this while suspended, 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 fellow 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 press 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 rendered 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 interrogative 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 notion 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.

CHAP. III.

1. MY brethren [note a] , be not many Masters, knowing that we shall receive the greater condemnation.]

[Paraphrase] 1. And as for actions, (see c. 2. 12, 13.) so for words ye are not to judge your brethren, or to take upon you that office of Master or Teacher, which belongs only to Christ, but to consider that there is a greater, an higher judicature, the judgment of God to which we are all reserved.

2. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.]

[Paraphrase] 2. The best of us have much to blame and accuse in ourselves, and therefore should not be forward to accuse or judge others. And of all vices, those of the tongue (whereof this of judging is an eminent one) are most ordinary, and they that can rule and manage that (as the Judaizers are far from doing, c. 4. 11.) and keep innocent from all faults of that kind, do thereby demonstrate themselves to be true sincere Christians, able to resist all other temptations, and guide all their actions according to the Christian rule.

3. Behold, we put bits in the horses mouths that they may obey us, and we turn about their whole body.]

[Paraphrase] 3. As in managing of horses, when by a bridle put into his mouth we have gotten power over that part, we are thereby enabled to dispose of the whole beast, though a very strong one, as we please.

4. Behold also the ships, which, though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm withersoever the governor listeth.]

[Paraphrase] 4. And so though a ship on the sea be a vast unwieldy vessel, and in the power of winds and waves (as we are of temptations) to carry it violently before them, yet the Pilot by means of the helm or stern, a small part, of an unconsiderable bigness, is able to rule it and turn it as he please.

5. [note b] Even so the tongue is a little member, and boasteth great things: behold how great a matter a little fire kindleth.]

[Paraphrase] 5. Again the tongue is one of the smallest parts of a man's body, and yet makes a great noise, doth a great deal of hurt, stirs up faction and contention in the Church, as a little fire, ye know, will set a whole house or any the greatest pile on fire.

6. [note c] And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the [note d] course • of nature, and it is set on fire of hell.]

[Paraphrase] 6. And the tongue cannot more fitly be resembled then to fire, for though it be but one, and that a very small member of the body, yet so it may be used as to set the whole society of men, a church, a kingdom, a whole world, on fire with strife and contention and all wickedness, infecting and poisoning the whole society, setting all in combustion, being itself set on work by the devil, kindled by that fire that comes from hell.

7. For [note e] every kind of beasts, and of birds, and of serpents, and things in the sea is tamed, and hath been tamed of mankind:]

[Paraphrase] 7. 'It is in the power and skill of man, (as through all times we see) to repress the violence and poison of all other creatures, to subdue and disarm them of their weapons and means of hurting mortally:

8. But the tongue can no man tame, it is an unruly evil, full of deadly poison.]

[Paraphrase] 8. But the tongue is more hard to be subdued then any of these, an irremediable author of many evils, strikes, and wounds, and kills like the most venomous beast, and no antidote is sufficient against it.

9. Therewith bless we God, even the Father, and therewith curse we men, which are made after the similitude of God.]

[Paraphrase] 9. And what a foul sin is it in a Christian or professor of piety, to use this member to so distant offices, to confess with the tongue and acknowledge him who is both our God and our father, and to judge and rasie at our Christian brethren, who for that image of God they bear upon them, are to be looked on and used with all kindness?

10. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.]

[Paraphrase] 10. This contrariety of our practices is a most unchristian thing, and ought to be reformed in you, your profession of piety to God ought to have all charity to your fellow-Christians accompanying it.

11. Doth a fountain send forth at the same place sweet water and bitter?]

[Paraphrase] 11. No fountain can send forth two sorts of waters of so distant a nature, so contrary one to the other, sweet water, to which the effluxions of our charity may fitly be compared, and bitter water, by which cursing was expressed, Num. 5. 21.

12. Can the fig-tree, my brethren, bear olive-berries? either a vine, figs? so can no fountain yield both salt water and fresh.]

[Paraphrase] 12. Any more then one tree can bear the fruit that belongs to another tree.

13. Who is a wise man, and endued with knowledge amongst you? let him show out of a good conversation his works with meekness of wisdom.]

[Paraphrase] 13. And therefore for them that despise and condemn others, and take upon them to be the only perfect men, ver. 1, 2. the Gnostic Judaizers, let them know wherein the true Christian knowledge consists, even in doing all works of charity as well as piety, with all meekness (as that is opposed to pride of their own wisdom) accompanying them.

14. But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth.]

[Paraphrase] 14. But bitter emulation & contention is far • from being a piece of spiritual wisdom, and therefore if this be among you, what is this but an hypocritical boasting? or ye have little reason to boast, or pretend that you are the wise or spiritual, as the bitter contentious Gnostics do, see v. 15.

15. This wisdom descendeth not from above, but is earthly, sensual, devilish.]

[Paraphrase] 15. This is quite contrary to the true celestial wisdom that Christ came to teach and infuse into us; 'tis that which, first, the love of the world, secondly, men's own carnal unregenerate hearts, or thirdly, Satan himself that professeth to be an enemy of all good men, infuseth into them.

16. For where envying and strife is, there is confusion and every evil work.]

[Paraphrase] 16. For there is nothing so ill, that is, sinful, be it sedition, or disturbance of the whole State or Church, and nothing so ill, that is, miserable, no such curse to any community, or unquietness to any particular person, but it is certainly to be expected where emulation and contention have once entered.

17. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, [note f] without partiality, and without hypocrisy.]

[Paraphrase] 17. But the true Christian celestial wisdom indeed may be known by these properties, that it is, first, pure from all lusts and filthiness, so frequently practiced by the Gnostics; secondly, peaceable, and so quite contrary to the contentious factious humor of the Gnostics; thirdly, not rigid, but gentle, mild, equitable, receding; from his own strict right in order to peace (see note on 2 Cor. 10. a.) fourthly, very ready to believe anything that is good of another, or that may mitigate or alleviate his fault, (see note on 1 Cor. 13. c.) fifthly, abounding in all charitable works; sixthly, without all wavering or inconstancy, or danger of falling off to the seducers or persecutors, Gnostics or Jews, or without making any difference, a liberal distribution to all that want; seventhly, without dissimulation, or appearing to be what they are not, such as the false brethren 2 Cor. 11. 26. which brought such mischief on the Apostle.

18. And the [note g] fruit of righteousness is sown in peace of them that make peace.]

[Paraphrase] 18. But they that love and follow peace shall accordingly be repai'd the reward of the righteous, the peace and all the mercies of God shall be their reward.

Annotations on Chap. III.

[ a] V. 1. Be not many masters] What the full importance of this admonition is, 〈 in non-Latin alphabet 〉 , be not many masters, may perhaps be thus collected: One great fault of the Judaizing Christians and Gnostics, frequently taken notice of, is that of judging others, the orthodox Christians, and separating from them. Thus Rom. 2. 1. the 〈 in non-Latin alphabet 〉 , he that judgeth, in the beginning and end of the verse, hath been shown to signify (see Note a. on that chapter) him that teacheth the necessity of observing the Mosaical Law, and accuseth, and separateth, and speaks evil of the Orthodox Christians, as breakers of the Law, as 〈 in non-Latin alphabet 〉 a sort of Apostates, because they are not circumcised. These are there farther described, v. 18, 19, 20. as those that take upon them to know the will of God most perfectly (and are thence called Gnostics ) to be guides of the blind, lights of them that are in darkness, instructors of fools, 〈 in non-Latin alphabet 〉 teachers or masters of babes, &c. where their assuming those titles of guides, lights, instructors, masters, is joined with the judging of others as blind, ignorant, fools and babes. And as there 〈 in non-Latin alphabet 〉 teacher or master (the same as here) is one of the titles they assumed, so v. 21. is, 〈 in non-Latin alphabet 〉 thou that teachest another, in this sense again, thou that assumest to know more then all others, to be able to instruct and teach others, as if no man knew his duty but they. These are again described Rom. 14. 4. by the 〈 in non-Latin alphabet 〉 , he that judgeth another man's servant, that when Christ hath given Christians liberty in the matter of Circumcision and other Judaical performances, require all those performances of their fellow-Christians, as if they, not Christ, were the lords and masters of their faith. So again Col. 2. 16. 〈 in non-Latin alphabet 〉 Let no man judge you in meat or drinks, &c. where the judging is that of the Judaizers, and is called dogmatizing, ver. 20. by ordinance retrenching that liberty that Christ hath given us, and thereupon judging all that are not their disciples; and so that is all one with this notion of 〈 in non-Latin alphabet 〉 masters here. A spice of this humor it was that Christ noted in the Pharisees, Mat. 23. when he tells them they loved to be called Rabbi, Rabbi, v. 7. that is, my master, my master, my guide, my instructer; which Christ forbidding his disciples to imitate, gives this reason, 〈 in non-Latin alphabet 〉 , for one is your guide, or master, Christ; and again ver. 10. 〈 in non-Latin alphabet 〉 , Be not ye called guides or masters, for one is your master, Christ. And that this is the notion of 〈 in non-Latin alphabet 〉 masters here, may appear first, by the circumstances of the Context; and secondly, by comparing them with these other places now mentioned. For the first, in the 12th verse of ch. 2. S. James speaks distinctly to these Judaizers, and admonisheth them of their words as well as actions, that they are to be guided by the Christian, not Mosaical law, and accordingly to be judged; that the Christian law teacheth liberty from the Mosaical, and they that speak or do contrary to that liberty are much to be blamed. Which being thus generally proposed on those two heads, he begins (by way of 〈 in non-Latin alphabet 〉 ) first with the last actions, those especially of mercy, most contrary to the practice of these Judaizers, who fiercely persecuted the Orthodox Christians, and on that head he proceeds to the end of the Chapter, showing how little available faith or Christian profession will be without charity. And then at the beginning of this Chapter he returns to the first, that of the tongue or speech, a special part of which is that of judging others, and so goes on to this matter of the unruliness of the tongue, v. 3, &c. and shows how contrary that is also to Christian profession, v. 9. it being the cursing of men when they pretend to pay reverence and blessing to God. And this, it seems, they were guilty of, not only by what had before been said, c. 1. 26. that he that seems to be religious, and bridleth not his tongue, that man's religion is vain, but here also, v. 10. My brethren, these things ought not to be so. And that they are the Gnostics that are thus noted by him, appears v. 13. Who is wise, and 〈 in non-Latin alphabet 〉 , knowing among you? let him by a good conversation show his own works with meekness of wisdom: intimating, that this proud, fastidious, supercilious wisdom, judging and censuring others, is that which is here designed to be beaten down by him, and so the 〈 in non-Latin alphabet 〉 , bitter zeal, v. 14. And that is the reason also that c. 4. 11. having exhorted them not to speak against one another, he adds, He that speaks against his brother, and judgeth his brother, speaks against the law, and judgeth the law, that is, by his practice condemns the law of God, which he so zealously professeth to stand for. That this is the importance of the place may appear, secondly, by comparing this verse here with Rom. 14. 10. There for the suppressing this fault of theirs, judging or setting at naught the brother, this reason is given, 〈 in non-Latin alphabet 〉 , for we shall all appear before the judgment-seat of Christ (as in another matter, 1 Cor. 4. He that judgeth me is the Lord, therefore judge nothing before the time, until the Lord come, &c. that is, judging others is an unchristian thing, de • ogating from Christ's judicature, to which all must be referred:) And so here, Be not many masters, knowing we shall receive a greater judgment, that is, answer for what we do at an higher judicature. And so again, c. 4. 12. There is one law-giver who is able to save and to destroy (that is, to whom all judging is to be referred) who art thou which judgest another? This is farther confirmed by comparing it with 1 Tim. 1. 7. where of the Gnostic Judaizers (evidently described v. 6. by the 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , swerving from the faith and good conscience, and being turned to vain speaking ) he saith that they are desirous 〈◊〉 teachers of the Law, that is, Rabbies, that is, all one with the 〈 in non-Latin alphabet 〉 Master or teachers here, and this, it seems, in respect of their asserting the necessity of the Christian's observing the Mosaical Law (as appears ver. 8.) and that is in effect the judging of them that observe it not. And so 1 Tim. 6. speaking of these under the title of 〈 in non-Latin alphabet 〉 Heterodox teachers, puffed up, as Gnostics, but 〈 in non-Latin alphabet 〉 knowing nothing, he adds mention, as of their envy and strife, so of their evil speaking, and evil surmising, the judging which we now speak of. As for the putting in the word 〈 in non-Latin alphabet 〉 many, be ye not many masters, I suppose that is in opposition to the 〈 in non-Latin alphabet 〉 the one master or guide, Mat. 23. or the 〈 in non-Latin alphabet 〉 , the one law-giver or judge here, Jam. 4. 12. For it being Christ's office only to give laws to the Church, these Judaizers do clearly intrench upon his office, and so are 〈 in non-Latin alphabet 〉 , many, instead of the one Master. This one difficulty being thus explained, and the interpretation confirmed, the rest of the Chapter will be very perspicuous and coherent to it, which in any other interpretation of the verse will be obscure, and the connection very hard to be discerned.

[ b] V. 5. Even so ] That the word 〈 in non-Latin alphabet 〉 so, here, is a note of the latter part, or 〈 in non-Latin alphabet 〉 , of the similitude, may at first sight be believed, but upon farther consideration will be found a mistake. For that which is here added is not fitly illustrated by the foregoing similitude of the horse or ship, but by another similitude annexed after it, with the particle 〈 in non-Latin alphabet 〉 , behold • for that is the way of bringing in similitudes (and is used before v. 3, and 4.) and not only the forms 〈 in non-Latin alphabet 〉 , as, and so. Nay when the plain sense or matter to be illustrated is first set down, as here it is, v. 2. If any man offend not in word, he is able to bridle the whole body also, there the 〈 in non-Latin alphabet 〉 , behold, is by much the fittest form to introduce the similitude, as there it doth of the horse and ship. And if that be converted into the other form, it must be by placing the latter part first after this manner, As a man turns or rules an horse by a bridle, or a ship by a stern; so he that hath command of his tongue, is able to bridle or rule the whole body. And again v. 5. As a little fire sets a great deal of matter on fire; so the tongue, being a little member, 〈 in non-Latin alphabet 〉 , makes a great noise, keeps a great stir, puts whole multitudes into a combustion. And therefore another notion of 〈 in non-Latin alphabet 〉 so is here to be taken notice of, as a form of bringing in a second or third part of a distribution, without any 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 as antecedent. And so it seems to be in this place, a form of transition from one part of the Discourse of the tongue, considered when it is bridled, v. 2, 3, 4. to another, v. 5. &c. when it is not bridled, and will be best rendered, In like manner, or so likewise. As for the 〈 in non-Latin alphabet 〉 , v. 6. which seems otherwise used, it is not to be found in the King's MS. nor the Syriac. See Note c.

[ c] V. 6. And the tongue— ] The words of this v. 6. in the ordinary copies, 〈 in non-Latin alphabet 〉 , &c. And the tongue is a fire, a world of iniquity: so is the tongue seated in the members, seems not to be rightly set. The King's MS. leaves out the 〈 in non-Latin alphabet 〉 . But that change will not render the words any complete sense. The Syriac seem to have read it shorter without the latter, 〈 in non-Latin alphabet 〉 , so the tongue, and to have read, 〈 in non-Latin alphabet 〉 to the world, instead of 〈 in non-Latin alphabet 〉 the world, and then the plain meaning is, And the tongue is placed in the members, a fire of iniquity to the world: that is, As a fire in the midst of a great deal of combustible matter sets all presently in a flame, so doth the tongue in our members, it is a cause of contention, sedition, &c. (and so of the greatest iniquity, that sin of uncharitabienesse, so contrary to the Christian law) to the world, the whole society of men about us. That this is the true rendering of the place, by making the world answerable to the 〈 in non-Latin alphabet 〉 matter which is set on fire (and not that the tongue compared to fire is here styled a world of iniquity. ) appears by the end of the verse, where in like manner it is said 〈 in non-Latin alphabet 〉 to put into a flame 〈 in non-Latin alphabet 〉 the wheel of affairs. See Noted.

[ d] Ib. Course of nature ] That 〈 in non-Latin alphabet 〉 signifies affairs or actions, all that comes to pass, see Note on Mat. 1. a. 〈 in non-Latin alphabet 〉 signifies a wheel, and the Hebrews are wont Rhetorically to express business or affairs of the world by the turning of wheels: 〈 in non-Latin alphabet 〉 , how are the rolling, or whirling, of the wheels of your affairs turned? Buxtorf. Instit. Epistol. Epist. 1. And so 〈 in non-Latin alphabet 〉 will signify the compass or sphere or succession of affairs, meaning of men or mankind; and so putting that into a flame, will be in another phrase all one with 〈 in non-Latin alphabet 〉 fire to the world, at the beginning of the verse, putting the world, that is, all the affairs of the world, into a combustion.

Another notion I have had of this phrase, which I shall but mention, by taking 〈 in non-Latin alphabet 〉 in the Astronomers notion (touched on Note on c. 1. e.) for Nativity or Geniture, as that notes all the events of life, by Astrologers conjecturally foretold from the position of the heavens at the time of any ones birth. This the Artists might fitly represent in a wheel, bringing up one part of the life and the events thereof) after another, to which the ancients wheel of Fortune may seem to refer; and when this wheel was represented fiery, that would fitly note contentions and wars, &c. And accordingly 〈 in non-Latin alphabet 〉 might be rendered to set the wheel of Nativity on a light flame, that is, to turn the whole life into contentions and feudes, which is but an elegant way of expressing that sense which is acknowledged to belong to these words.

[ e] V. 7. Every kind of beasts ] For the understanding this verse, it must first be premised that the notion of 〈 in non-Latin alphabet 〉 nature for 〈 in non-Latin alphabet 〉 kind, or 〈 in non-Latin alphabet 〉 essence, being, in Hesychius, is commodious to it here, both in the beginning and end of the verse; so that 〈 in non-Latin alphabet 〉 , &c. may signify all kind of beasts, that is, beasts indefinitely; so 〈 in non-Latin alphabet 〉 may be mankind, that is, men indefinitely of all ages or times, proportionably to 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is tamed and hath been tamed, that is, in all times perpetually have been tamed. The greater difficulty will be, what is meant by 〈 in non-Latin alphabet 〉 to tame: that may (as ordinarily it doth) signify cicurare, to take off from wildness, and so to make tame and familiar, to bring to hand; and that may be very appliable both to 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , beasts and birds, which are by men thus tamed, and made serviceable to us. But because this is not so commonly practiced in Serpents and Fishes, and yet these are here named indifferently with the former, it is more reasonable that another notion of the word should here be pitched on, which may indifferently be appliable to all the kinds here mentioned, and that is the notion of subdning, mastering, getting power over them: so saith Hesychius, 〈 in non-Latin alphabet 〉 , it signifies to be subdued, kept under, the very Latin, domari, restrained, that it shall not be able to offend or hurt; and so here 〈 in non-Latin alphabet 〉 , that which is not, cannot be restrained, is opposed to it. And then this will be of a larger extent, belong to all hurtful creatures, which by horns, or teeth, or heels, or by their poisonous nature are able to hurt us, and to all the several ways and inventions that men have to avoid and restrain these, by taking them, depriving them of their weapons of offense, their stings, their teeth, or when they have bitten or poisoned any man by curing that wound, overcoming that poison. And this last of poison, if it be not primarily here meant, is certainly to be taken in, as may be guessed by the 〈 in non-Latin alphabet 〉 , or second part of the similitude, v. 8. where the tongue that no man can subdue or restrain, is said to be full 〈 in non-Latin alphabet 〉 of deadly, mortiferous poison, whereas the poison of other things is conquerable, curable; and so when v. 6. 'tis said 〈 in non-Latin alphabet 〉 to defile, that is, to infect, or poison, the whole body: and accordingly the 〈 in non-Latin alphabet 〉 in the front, which we render beasts, are vipers among the Physicians, Nicander, &c. whose 〈 in non-Latin alphabet 〉 comes from thence; and so 〈 in non-Latin alphabet 〉 is used for a venomous beast, Act. 28. 4. (all one with 〈 in non-Latin alphabet 〉 viper, v. 3.) and so are 〈 in non-Latin alphabet 〉 serpents also, and to that may possibly belong the other part of that enumeration, the creatures of the other elements, the air and water, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . And then perhaps it may not be amiss to resume the common ordinary notion of 〈 in non-Latin alphabet 〉 nature for the natural quality and faculty of all these here named, whether strength, violence, ravenousnesse or poisonousness, which is by nature implanted in several creatures, enabling them to hurt and kill us, which yet 〈 in non-Latin alphabet 〉 by man's nature his with understanding, faculty of inventing of means to secure himself, or weaken or disarm them, have from time to time been subdued, weakened, deprived of their power of hurting mortally, whereas the tongue cannot be restrained; the poison of that is mortal, and neither to be cured nor prevented.

[ f] V. 17. Without partiality ] That 〈 in non-Latin alphabet 〉 signifies to dispute, or doubt, or waver, in the Middle voice, and not to judge, or be partial, hath been already shown (see Note on c. 2. c. and on Jude m.) To which it is most consequent that 〈 in non-Latin alphabet 〉 here should signify, without wavering; and so it will be a very fit Epithet of the supernal wisdom, the true Christian piety, that he which hath it adheres firmly and constantly to Christ, whatsoever temptations attempt to drive or invite him from it. And this is most fitly added here where the character of the true Christian is set opposite to that of the Gnostics, whose compliances (so often noted in him) with the Jews or heathens, when the Christian was persecuted by either, were the highest degree of wavering and inconstancy, and especially his doctrine of the 〈 in non-Latin alphabet 〉 , that it was an indifferent thing to forswear Christ in time of persecution. And so this part of the character is fitly prefixed before 〈 in non-Latin alphabet 〉 , without hypocrisy, which opposeth the Christian to the false deceitful Professor of Christianity, such as betrayed the sincere Orthodox believers to the Jews and persecutors. If there be any question of this, it must be because of the connection here with 〈 in non-Latin alphabet 〉 , good fruits. For thus indeed the word is sometimes applied, and then it signifies an universal liberality. Thus in Palladius Lausiac. Hist. 〈 in non-Latin alphabet 〉 Olympias, which is there called 〈 in non-Latin alphabet 〉 , one that communicated and ministered to all that wanted, and so dispersed or dissipated an immense wealth, 〈 in non-Latin alphabet 〉 , she aided all liberally and 〈 in non-Latin alphabet 〉 where it may possibly signify without any difference; so Gentianus Hervetus reads it indiscriminatim, to all that wanted, whatsoever they were: but it may also signify without doubting, or wavering, and so cohere with the 〈 in non-Latin alphabet 〉 (immediately precedent) dispersing that infinite and unmeasurable wealth which she had, without any doubt, or wavering, or demur, arising from worldly fear of her own want, which this liberality might cause, as when Christ commanded, Luc. 6. 35. to do good and lend, 〈 in non-Latin alphabet 〉 , despairing or doubting nothing. See Note on that place. And so though possibly it may signify here, without making any difference in acts of mercy, which is a kind of partiality, yet it may as fitly also be rendered without doubting, as that is applicable to mercy and good fruit, that is, to liberality also.

[ g] V. 18. Fruit of righteousness ] Some difficulty there is in this verse, arising from the different notions that 〈 in non-Latin alphabet 〉 fruit and 〈 in non-Latin alphabet 〉 peace are capable of. 〈 in non-Latin alphabet 〉 fruit noting that which is any way (whether naturally or morally) produced, signifies either an effect or reward. As an effect it is used v. 17. immediately precedent, where of the supernal wisdom it is said, that it is 〈 in non-Latin alphabet 〉 full of good fruits, those fruits being the effects or productions of that wisdom. But elsewhere it seems to be taken in that other notion. So Heb. 12. 11. where chastening though at present not joyous, is yet said afterward to yield (by this moral way of production, not as an effect, but a reward) the peaceable fruit of righteousness: and so here the same phrase 〈 in non-Latin alphabet 〉 fruit of righteousness, that is, of that supernal wisdom, or Christian piety and charity (see Heb. 12. e.) signifies the reward of it; and this is here said to be sown, as there to be yielded or returned (so 〈 in non-Latin alphabet 〉 signifies retribution, ) here 〈 in non-Latin alphabet 〉 in peace, as there to be 〈 in non-Latin alphabet 〉 peaceable. Then for 〈 in non-Latin alphabet 〉 peace, that signifies, first, that virtue of charity, peace with men; and so 'tis certainly used in the end of the verse, in opposition to all the uncharitableness and emulations in the former part of this and the beginning of the next Chapter, and consequently 〈 in non-Latin alphabet 〉 to do or make peace, (proportionable to the phrases 〈 in non-Latin alphabet 〉 , to do righteousness, and 〈 in non-Latin alphabet 〉 , to do or commit sin ) signifies to use all diligence of endeavor and industry to attain it, 〈 in non-Latin alphabet 〉 , to pursue peace, 〈 in non-Latin alphabet 〉 , to be emulous, ambitious of quiet, studiously to contend for it; and so is 〈 in non-Latin alphabet 〉 peacemakers used, (see Mat. 5. Note d.) But then it doth also signify, according to the notion of the Hebrew 〈 in non-Latin alphabet 〉 , all happiness and prosperity, as when Peace be to you is the form of salutation, and contains all the blessings in the world, spiritual and temporal, under it; and so by the ordinary figure of sacred Rhetofick, 〈 in non-Latin alphabet 〉 (see Note on Mat. 8. k.) it seems to signify here in the former place, in peace, that is, in a most happy, gracious manner, or with a confluence of all felicity attending it.

CHAP. IV.

1. FRom whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?]

[Paraphrase] 1. All the open wars among the Jews at this time, (see note on c. 5. c.) and all the lower strifes and dissensions and emulations wherein the Christian Judaizers are now engaged against others, (see Zonar. in Can. Ap. 65.) are far from any pious or divine supernal principle, c. 3. 17. they proceed visibly from your own carnal hearts, your desires and pursuits of those things that are matter of satisfaction to your lusts within you, those sensual lusts which first war against your reason and upper soul, and then against the directions of God's Spirit; first move a strife within your own breasts, rebelling against the law of the mind, Rom. 7. and then disquiet all others near you.

2. Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.]

[Paraphrase] 2. All your coveting, and envying, and contending, and fighting brings you in no kind of profit, because praying to God, which is the only means of attaining, is neglected.

3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your own lusts.]

[Paraphrase] 3. And for them that do pray to God, 'tis yet among many of you only, or principally, for such things which may be instrumental to your lusts, and therefore God, who hath promised to grant all things that we pray for, if it be for our advantage that he should, doth not grant you such prayers as these.

4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God.]

[Paraphrase] 4. And ye that thus behave yourselves to God as adulterers or adultersses to their mates, that receive other loves into competition with him, that think to love God and the world too, must know that this cannot be done, the loving of the world, the pursuing of worldly ends or advantages, is not the loving but the hating of God; whosoever therefore is a lover of the world, is by that to be presumed to be a professed enemy of God's.

5. Do ye think that [note a] the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

[Paraphrase] 5. This odiousness of carnal minds in the sight of God was long since expressed in the Old Testament concerning the old world, Gen. 6. where, as the cause of the threatened deluge, is mentioned, that the spirit that was in the men of that age, v. 3. that is, their souls or minds, were insatiably set upon their own lusts, imagined evil continually.

6. But he giveth more grace; wherefore he faith, God resisteth [note b] the proud, and giveth grace to the humble.]

[Paraphrase] 6. To those God then gave time of repentance, an hundred and twenty years, and pardon if they would make use of it, and so God doth still; but that still available to men only upon condition of repentance and reformation, according to what is said in another Scripture, Prov. 3. 34. God setteth himself against the stubborn vicious person, but is gracious and merciful to the obedient and penitent.

7. Submit yourselves therefore to God; resist the devil, and he will fly from you.]

[Paraphrase] 7. By this it appears how necessary it is for all that expect any mercy from God to be wholly conformed to his will; and whatever suggestions to envy, strife, emulation, the devil, and that wisdom which is not from above, c. 3. 15. shall offer to you, do you repel them; and it is not in his power without your consent to hurt you, but he will certainly, being repelled, depart from you.

8. Draw nigh to God, and he will draw nigh to you: cleanse your hands, ye sinners, and purify your hearts, ye double-minded.]

[Paraphrase] 8. Make your humble addresses in prayer to God, and faithful obedience to him, and he will be ready to assist you against all temptations mentioned ver. 8. As for all you Gnostics, that are for God and the world too, ver. 4. (see note a. on ch. 1.) which will profess Christ no longer then 'tis safe to do so, •• constant, cowardly, wavering hypocrites, your hearts must be purified from that profane mixture, and wholly consecrated to God's service.

9. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.]

[Paraphrase] 9. Your reformation of such sins as these must be joined with great humiliation, and mourning and lamenting them: And that but seasonably at this time, for there be sad days approaching on this nation, utter excision to the unreformed, to the unbelieving obdurate Jews, and to all the Gnostic heretics among them, see c. 5. 1. and Jude note a.

10. Humble yourselves in the sight of the Lord, and he shall lift you up.]

[Paraphrase] 10. The only way to get into the number of those that then shall be delivered, is timely to repent and return unto Christ.

11. Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.]

[Paraphrase] 11. Speak not against them which do not observe those legal ceremonies which some of you Jewish Christians do still retain, nor condemn any man for not observing them, for he that doth so, speaketh in effect against the law by which that Christian rules his actions (that is, the law of Christ, the Gospel) censures that for imperfect, in that it commands not those things; and if thou dost so, then instead of obeying the law of Christ, thou undertakest to overrule and judge it, and canst not truly be called a Christian.

12. There is one law-giver , who is able to save and to destroy: who art thou that judgest another?]

[Paraphrase] 12. Christ, and none else, hath authority to give laws unto us, and punish the refractary, and it is not for you to impose observances where he hath given liberty.

13. Go to now, ye that say, [note c] To day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain:]

[Paraphrase] 13. And (as now the times are, a sudden destruction approaching the Jews) one admonition will be very seasonable for those that use these or the like arrogant forms of speech, To day, &c, assuming to themselves power over the future:

14. Whereas ye know not what shall be on the morrow: for what is your life? it is even a vapor that appeareth for a little time, and then vanisheth away.]

[Paraphrase] 14. Whereas (beside the Atheisticalness of it, in taking themselves off from depending on God) it is certain they do not know what they shall be able to do tomorrow: For even your life itself, on which all your designs must necessarily depend, is but a most frail, mortal, transitory thing, short and presently vanisheth.

15. For that ye ought to say, If the Lord will, we shall live, and do this or that.]

[Paraphrase] 15. And therefore your forms of language ought to be of another making, never mentioning any purpose of yours, but with subordination to the good pleasure of God.

16. But now ye rejoice in your [note d] boastings: all such rejoicing is evil.]

[Paraphrase] 16. And for you to take pleasure in such insolent speeches as these, is a wicked Atheistical thing.

17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.]

[Paraphrase] 17. And for Christians to be guilty of this, who have received so much light and knowledge to the contrary, this will render you the more inexcusably guilty and punishable.