Paraphrase of the Hard Texts of Scripture, Scripture 55
THE GENERALL EPISTLE OF S. IAMES.
CAP. I.
1 To the twelve tribes which are scattered abroad, greeting.TO all the beleeving Jewes, that are dispersed among the nations in any part of the world.
Be yee so farre, my brethren, from being dejected,2 My brethren, count it all joy, when yee fall into diverse temptations. and disheartened with the afflictions, which yee suffer for Christ, as that ye doe account this a great, and just cause (above all others) of your joy, and exultation, that ye are thought worthy, and made able to undergoe these sharpe tryals for his sake.
3 Knowing this, that the trying of your faith worketh patience.Knowing that these sufferings, whereby your faith is tryed, do both exercise, and (through the goodnesse of God) worke patience in you.
4 But let patience have her perfect worke, that ye may be perfect, and entire, wanting nothing.Let not your patience shrinke and faile, but let it hold firme and constant to the end; and let it produce in you those good and gratious effects, which are proper thereunto, that so ye may be entire and perfect in goodnesse, wanting no vertue or grace fit for Christians.
8 A double minded man is unstable in all his waies.An unbeleeving man, that hath one heart for God, another for the world; one while inclining to a confident reliance upon God, another while distrusting him, is utterly uncertaine, and unstable in all his actions, and purposes.
Let a Christian,9 Let the brother of low degree rejoyce in that hee is exalted. who is taken from a meane condition, and advanced to any height of honour, be thankfull to God for his exaltation, and acknowledge his promotion to be a favour from God.
And let the rich, contentedly rest in the hand of God,10 But the rich in that he is made low: because as the flower of the grasse he shall passe away. if he have thought fit to humble him with want; because if he be in never so prosperous an estate, here is no continuance for him; but even as the flower of the field hee shall wither away, and vanish.
Blessed is the man that patiently endureth afflictions,12 Blessed is the man that endureth temptation. and persecutions for the name of Christ, &c.
Let no man when he is tempted, and drawne to sinne,13 Let no man say when hee is tempted, I am tempted of God, for God cannot be tempted with evill, neither tempteth hee any man. cast the fault hereof upon God; for God, as hee is most pure and holy, so hee can neither be solicited, or moved to evill, neither can he move, or solicit any man to evill; which is contrary to his most pure, and perfect nature, and will.
But every man, when hee is tempted,14 But every man is tempted, when hee is drawne away of his owne lust, and entised. must acknowledge, next to the suggestion of Satan, the fault to be his owne; in that he is drawne aside by his owne sinfull concupiscence, and entised to do evill thereby.
It is with sinne as it is in our naturall birth;15 Then when lust hath conceived, it bringeth forth sinne: and sinne when is it finished, bringeth forth death. in every one of us, there is originally a corrupt disposition, and pronenesse to sinne; from hence are our evill lusts, and desires; those vitious lusts and desires bring forth sinfull actions; and sinne when it is growne to a consummation, and perfect course, bringeth forth eternall death.
Every good gift proceeds from that God,17 Every good gift, & every perfect gift is from above, & commeth down from the Father of lights, with whom is no variablenesse, neither shadow of turning. who is the author, and originall of all light; whom wee may not measure by these created lights of the Moone or Sunne; in which there are interchanges of brightnesse, and obscurity, by night and day, by clouds and clearenesse; some while shining, and some while shadowed; but must conceive of him, to be ever constant in his most just decrees, in his rich mercies to us, without all variablenesse, without all suspicion, or possibility of changing.
And that infinite and unchangeable mercy of his hath approved it selfe to us in this, that of his owne free will,18 Of his owne will begate hee us with the word of truth, that we should be a kinde of first fruits of his creatures. without any merit of ours, without any of our inclination towards him, he hath regenerated us to himselfe; not by the mortall, and corrupt seed, which wee derived from Adam, but by the immortall, and incorruptible seed of the word of truth; that we should be singled out as the noblest, and happiest of his creatures.
20 For the wrath of man worketh not the righteousnesse of God.For the minde of that man who is taken up with wrath, cannot for the time, be capable of doing the will of God, or bringing forth any good worke.
21 Wherefore lay apart all filthines, and superfluity of noughtines, and receive with meeknesse the engraffed word, which is able to save your soules.Wherefore that yee may be fit, as good ground, to receive this divine seed; do ye rid your hearts of all that naturall uncleannesse, and those sinfull dispositions, and affections, which as so many superfluous, and hurtfull weeds, take up the soyle of your hearts, and make it unprofitable, and noysome; and with meeknesse and purity of heart, receive yee that holy word of God, which by the hands of his Apostles, is cast into the furrows of your soules; or is ingraffed in your hearts by their gracious plantation; as that which is onelyonly able to save your soules.
25 But who so looketh into the perfect law of liberty, & continueth therein, &c.But whosoever looketh throughly into the perfect glasse of Christian doctrine, and vieweth himselfe, and his actions therein, well, and su…ly; and continueth to fixe his eyes and thoughts thereupon; he being, &c.
27 Pure religion, and undefiled before God, and the Father, is this, to visit the fatherlesse, and widdowes in their affliction, and to keepe himselfe unspotted from the world.That religion which shall passe for pure, and undefiled, in the account and censure of God our heavenly Father, is not that, which consists in good words, and glorious shewes, and holy professions; but that which approves it selfe in action; in visiting the fatherlesse, and widowes in their affliction, in relieving the distressed; and in keeping our selves free from all the defilements of the world, from the lusts of the flesh, the lust of the eyes, and the pride of life.
CAP. II.
1 My brethren, have not the faith of our Lord Iesus Christ the Lord of glory, with respect of persons.MY brethren, ye that make profession of the faith, and true religion of our Lord Jesus Christ, the Lord of glory, know that it is not for you to have respect of persons; as I perceive some of you are wont to have.
4 Are ye not then partiall in your selves, and are become judges of evill thoughts?Are ye not then sensibly partiall? and are ye not plainly selfe-convicted in your owne hearts of the undue partiality of your thoughts?
Yea, are not those rich men growne to that insolence, and boldnesse,7 Do not they blaspheme that worthy name, by the which ye are called? as that they dare blaspheme that sacred name of God, by which yee rejoyce to be called, and which ye boast to professe?
10 For whosoever shall keepe the whole law, and yet offend in one point, he is guilty of all.For whosoever shall professe to endeavour the keeping of the whole law of God, if hee doe willingly offend in any one point thereof; he is in that one, a transgressor of the Law; and is guilty of the violation of the whole law (as it is taken together for the absolute rule of our life, and carriage) though not of every particular branch, and parcell of that law.
For we are not to looke so much at the severall points contained in the law,11 For he that said, Doe not commit adultery, said also, Doe not kill. as to the authority and justice of him that made the law; which is indeed violated, and offended by any breach thereof; for the same God who said, Do not commit adultery, said also, Do not kill, &c.
So doe ye speak, and so do,12 So speake ye, and so doe, as they that shall be judged by the law of liberty. as those that desire to be approved unto God, for their loving obedience to him; as those that make account to be judged, not by the rigour of the Law, but by the gratious mitigation, and mercy of God, calling us to a free and cheerefull observation thereof.
It is the great praise and glory of Gods mercy,13 And mercy rejoyceth against judgement. that it freeth us from the judgement deserved by our sinne.
What doth it profit a man, my brethren,14 What doth it profit my brethren, though a man say hee hath faith, and have no workes; can faith save him? to make a vaine and empty profession, and ostentation of faith; and to say that he hath a true faith, when as he hath no good workes, whereby to approve the truth of his faith? Can such a pretended, and verball faith save him?
As that is a vaine and idle charity, which bids a man be warme, and be filled, yet gives him nothing to feed,17 Even so faith, if it hath not workes, is dead being alone. or warme him with; so is that a vaine and dead faith, which professing an adherence to God, yet is severed from all good workes, and is void of charity.
Yea, a man may,18 Yea, a man may say, thou hast faith, and I have workes, Shew mee thy faith without thy workes, and I will shew thee my faith by my workes. in a just scorne of the separation of these mens faith, and workes; say to them; Thou hast faith, and I workes; shew mee that strange faith of thine, which thou talkest of, and pretendest to have without workes, and I will shew thee my faith which I shall approve to thee, by my workes.
But wilt thou know, O thou vaine man, that that faith,20 But wilt thou know (O vaine man) that faith without workes is dead? which thou pretendest to have, without workes, is a mere counterfeit, and dead faith, and nothing else but an idle pretence.21 Was not Abraham our father justified by workes, when hee had offered Isaack his son upon the altar?
No otherwise are wee justified then our father Abraham, (the father of the faithfull) and was hee any other way justified, then by a working faith? was it not upon his actuall offering of his sonne Isaac upon the altar?
Seest thou therefore,22 Seest thou how faith wrought with his workes? and by workes was faith made perfect. how Abrahams faith was joyned with workes, and brought them forth as a necessary fruit thereof? so as by the workes which hee did, hee plainly shewed the truth, and livelinesse, and efficacy of his faith.
See Rom. 4.3.23 Abraham beleeved God, and it was imputed unto him, &c.
24 Ye see then, how that by workes a man is justified, and not by faith onelyonly.Yee see then that a man is justified, not by that empty, and titular faith which yee vainly boast of, devoid of workes, but by that faith which worketh by love.
25 Likewise also, was not Rahab the harlot justified by workes, when she had received the messengers, and had sent them out another way?Likewise also, if ye will cast your eyes upon a meaner example; looke to Rahab the harlot; was it not thus with her? was she justified by such a dead and lazie faith, as ye speake of, and not rather by a lively, and working faith; which caused her to hazard her life for the preservation of the Israelitish messengers, and to send them out another way?
26 For as the body without the spirit is dead, so faith without workes is dead also.I do therefore conclude, that this faith of yours (which yee vainly pretend) separated from good workes, is but a mere carcasse of faith; having no truth, no life in it; no more then this body of ours, is a true humane body, when it is destitute of the spirit wherewith it is animated.
CAP. III.
1 My brethren, be not many masters, knowing that wee shall receive the greater condemnation.MY brethren, doe not ambitiously affect the title of the authors, and leaders of factions; drawing disciples after you; neither be ye rigid and uncharitable censurers of others: knowing that this pride, and rigour of yours, shall bring upon you the greater condemnation.
2 For in many things we offend all: If any man offend not in word, the, &c.For as wee are all apt to offend in our whole carriage: so especially in our tongue; if any man have so much government of himselfe, therefore, as to rule his tongue, and not to lash out in offensive speeches; it is an argument that that man is every way well ordered, and able to command himselfe in all his other behaviour.
5 Even so the tongue is a little member, and boasteth great things: behold, how great a matter a little fire kindleth.Even so the tongue is a little member, but may justly boast that it is able to doe great matters; behold how great a pile of wood a little fire is able to set in a flame, and to consume unto ashes.
6 And the tongue is a fire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body.Such a fire is the tongue, yea it is (though small) a whole world of iniquity, and mischiefe; neither is there any kinde of wickednesse which doth not proceed from thence, &c.
10 Out of the same mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.Men are wont to make use of the same tongue, both for the blessing of God in their devotions, and for the cursing of their brethren in their uncharitable speeches, and censures; But my brethren, this ought not to be; neither can these two things stand well together.
13 Let him shew out a good conversation, his works with meeknesse of wisdome.Let him in his conversation give cleare proofe of his good workes, not in a rough and sullen austerity, and frowardnesse; but in a wise, and discreet meekenesse.
Never bragge vainely that ye are Christians:14 Glory not, and lie not against the truth. and doe not shame, and contradict that truth, which yee professe, by a reall deniall of the profession thereof.
Yee may make a kinde of ostentation of wisedome,15 This wisdome descendeth not from above, but is earthly, sensuall, and devillish. but I must tell you, this wisedome is not heavenly, but earthly; not spirituall, but sensuall; not holy and divine, but devillish.
There is a great and neare relation,18 And the fruit of righteousnesse is sowne in peace, of them that make peace. betwixt righteousnesse, and peace; so as they that are truely desirous to advance peace, are carefull of setting forward good workes, and maintenance of justice; and againe, those shall bee sure to reape the fruits of righteousnesse, and glory, which have sowne the seeds of peace and concord.
CAP. IV.
BUt whiles I speake of righteousnesse and peace,1 From whence come warres and fightings among you? come they not hence, even of your lusts, that warre in your members? I perceive there is just cause to complaine of unquiet broyles and injustice; for from whence are those warres, and brawlings, and unchristian quarrels amongst you, but from your owne unruly, and inordinate lusts, and desires? if they did not fight against grace in your bosomes, ye would not be so apt to fight with each other.
Yee long after others commodities,2 Ye lust and have not: ye kill and desire to have, and cannot obtain; ye fight and warre, yet yee have not, because ye aske not. and goe without them, yee are rankorously, and murderously affected to each other, in an evious desire of what is theirs, and cannot obtaine it; ye quarrell and strive one with another; and carry not away that which yee sue for; and whereas ye should crave of God what ye want, ye have it not, because ye aske it not.
And if yee doe aske, yee receive not,3 Yee aske and receive not, because ye aske amisse, that yee may consume it upon your lusts. because yee aske amisse; either begging unmeet things, or slightly and heartlesly wishing things fit to be asked, or calling for them upon a wrong ground, and to a wrong purpose; namely, not desiring them for the glory of God, and the good of others, but onelyonly to spend it upon your owne intemperate lusts, and pleasures.
O ye vaine men,4 Yee adulterers and adulteresses, know yee not that the friendship of the world is enmity with God? that are thus palpably corrupted with the love of the world, (having formerly plighted your troths to God) doe ye not know and consider that there is such a discord betwixt God, and the world, that yee cannot possibly affect both;whosoever therefore will be a friend of the world, is the enemie of God. that so much love as ye beare unto the world, so much hatred ye incurre with God. Whosoever therefore will bee a devoted friend to the world, is (in so being) a very enemy to God.
5 Doe ye thinke that the Scripture saith in vaine, The Spirit that dwelleth in us lusteth to envie?This the Scripture beateth upon, every where; and doe ye thinke it speaketh thus in vaine? Certainly, every word thereof is to excellent purpose, and shall bee truly verified upon us; Doth then that Spirit of God, which we professe to have dwelling in us, lust after envie; and envie the good things of others?
6 But hee giveth more grace, wherefore he saith, God resisteth the proud, but giveth grace unto the humble.Surely no; so farre is he from that, as that hee giveth more grace where hee hath given some already; wherefore he saith, God resisteth the proud, but giveth grace to the humble.
8 Draw nigh to God, and he will draw nigh to you: cleanse your hands ye sinners, and purifie your hearts ye double minded.Ye are naturally aloofe from God in your corrupt affections; now labour ye with your hearts to draw them neare unto God, in your holy desires, and he shall draw nigh to you in a gracious condescent, and approbation.
The Law of God requires at our hands a reverent and loving respect to our brother;11 Speake not evill one of another (brethren) hee that speaketh evill of his brother, and judgeth his brother, speaketh evill of the Law, and judgeth the Law; but if thou judge the Law, thou art not a doer of the Law, but a judge. and forbids us any evill speeches, or rash judgements concerning him: so as wee cannot revile, or unjustly censure our brother, but wee make head against the Law, and offer an open affront thereunto, in charging it with unjustice; and if we doe thus censure and charge the law, we are farre from being the doers of the Law, but presumptuously take upon us to be the judges and condemners of the Law.
12 There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another?It is God alone, who, as he was the maker and author of the Law; so is he the just and powerfull Judge of the violation of his Law; having in his owne almighty hands, the power and liberty both to save, and to destroy; Who art thou therefore that darest to passe thy judgement upon another, since he is onelyonly reserved to the Tribunal of God?
16 But now ye rejoyce in your boastings: all such rejoycing is evill.But now, your hearts are lifted up with the over-valuing conceits of this earthly prosperity; and are immoderately affected therewith; these are not the things that are fit for you to set your hearts upon; all such transportations with worldly delights, or confidences, are evill.
17 Therefore to him that knoweth to do good, and doth it not, to him it is sinne.And howsoever others, that are ignorant of better things, may bee carried away with the admiration of these vanities, yet it were a great shame and sin, for you who have beene well informed of heavenly and spirituall matters, to dote upon these transitory commodities or pleasures; in such case your very knowledge of better, would be an aggravation both of your sinne, and judgement.
CAP. V.
ANd the rust of them shall justly convince you of your uncharitable, and wicked covetousnesse;3 And the rust of them shall bee a witnesse against you, and shall eate your flesh as it were fire; yee have heaped treasure together for the last dayes. who had rather suffer these your metalls to corrupt with hoarding them up in your chests, then to lay them forth upon the necessities of your brethren: yea, this very rust of your silver shall fret, and eate into your very flesh and bones, and shall be a meanes of consuming you.
And yee have seene the happy end which it pleased the Lord to put unto those his patient sufferings, &c.11 And have seene the end of the Lord: that the Lord is very pittiful, and of tender merciemercy.
See Matth. 5. verse 34, 35.
Be yee true and steddy in all that ye affirme or deny;12 But above all things, my brethren, sweare not, neither by heaven, neither by earth, neither by any other oath: but let your yea bee yea, and your nay, nay, lest ye fall into condemnation. not inconstantly varying in what ye speake; lest through falshood and unfaithfulnesse yee fall into just condemnation.
Is any man sicke among you, let him send for the Pastors, or Ministers of the Church;14 Is any sicke amongst you; let him call for the elders of the Church, and let them pray over him, anointing him with oyle in the name of the Lord. and let them pray for him, and with him; and whiles the miraculous gift of healing continueth in the Church, let them make use of that signe which Christ hath ordained for that purpose, viz. calling upon the name of the Lord Jesus Christ, let them anoint him with oyle.
And their faithfull prayer shall bee a meanes (ordinarily) to save that sicke person from the danger of his disease,15 And the prayer of faith shall save the sicke, & the Lord shal raise him up: and if he have committed sinnes, they shall be forgiven him. &c. and whereas his sinnes are the cause of his sicknesse, even those sinnes of his shall upon humble and faithfull prayers be done away, and forgiven.
In case of offence done,16 Confesse your faults one to another, and pray one for another, that yee may be healed. or in case of any weight (which an unremoved sinne laies upon the conscience) or in desire of advice concerning the avoydance of sinne, doe ye give ease to your soules by a mutuall confession of your faults, and pray one for another, that ye may be delivered from the guilt, and punishment of your sinne, &c.19 Brethren, if any of you doe erre from the truth, and one convert him,
Brethren, if any of you be seduced either into error of beleefe, or uncleannesse of conversation, and one of you be a meanes to convert and reclaime him,
Let him know,20 Let him know, that he which converteth the sinner from the error of his way, shal save a soule from death, and shal hide a multitude of sinnes. that he is very happy in this deed of his; for in thus turning away the sinner from his evil way, whether of judgement, or practice; he shall save a soule from eternall death, and shall be a meanes that the many sinnes of that convert, shall through his true repentance be forgiven, and not imputed unto him.