you must keep yourselves: you are to watch, and keep your garments (Rev. xxvi. 15). You are to act faith upon the victory of Christ, by which he hath 66 overcome the world” (1 John v. 4). You are to commend yourselves to God in prayer, that he may keep and "present you faultless before the presence of his glory" (Jude 24). You are to discourse upon the promises, and to work them into your hearts by spiritual reasoning, that you may escape "the corruption that is in the world through lust" (2 Peter i. 4, and 2 Cor. vii. 1). You are to avoid communion with the lepers of the world: we should learn a holy pride,* and scorn such company. A man that keepeth ill company, is, like him that walketh in the sun, tanned insensibly. All these things you must do. It is a folly to think that because the power is from God, therefore the care should not be in ourselves.

CHAPTER II.

VERSE 1.-My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

THIS chapter containeth two special admonitions, which were very needful, as the state of things then was. The first is against respect of persons, because of outward advantages, especially in church matters: the other is against a vain opinion and ostentation of faith, where there was no presence or testimony of works to commend it. He dealeth in the former admonition from the first verse to the fourteenth; and in the latter, from thence to the end of the chapter.

In this first verse he propoundeth the matter to them, which he would have them to avoid, "respect of persons," because of some outward excellency which hath no kind of affinity or pertinency at all to religion. sense will be most clear by a particular explication of the words.

The

My brethren,] A usual compellation throughout the epistle. Some think he chiefly intendeth in this expression the presbyters and deacons, who had a great hand (say they) in giving every one their convenient places. But I know no reason why we should so restrain it, it being applied, in all the other passages of the epistle, to the whole body of those to whom he wrote; and here, where he dissuadeth them from respect of persons, it seemeth to have a special respect, as noting the equal interest of all Christians in the same Father.

Have not the faith] Faith is not taken strictly, but more generally for the profession of Christian religion, or the manifestations of the grace of Christ in the souls of his people. The meaning is, have not grace, have not religion, &c.

Of our Lord Jesus Christ,] He doth not mean the personal faith of Christ, or, as some accommodate the expression, faith wrought by Christ. This manner of speech doth not note the author so much as the object. Faith of Christ, in the intent of Scripture, is faith in Christ; as, "I live by the faith of the Son of God" (Gal. ii. 20). So, "We have confidence, and access, by the faith of him" (Ephes. iii. 12). So, "The righteousness which

* Discamus sanctam superbiam, et sciamus nos esse illis meliores. Hieron.

is through the faith of Christ" (Phil. iii. 9): and so elsewhere. Now, Christ is here called "our Lord," because it is the proper term for him, as Mediator and Head of the church, and by virtue of our common and equal interest in him: the head is dishonoured in the disrespect of the members.

The Lord of glory,] Some read, the faith of the glory of Christ with respect of persons: that is, Do not measure the glorious faith by these outward and secular advantages, or the faith of our glorious Lord Jesus Christ; for we supply the word Lord, which is but once in the original, partly because he is called so in other places: "They would not have crucified the Lord of glory" (1 Cor. ii. 8): partly because it is fitly repeated out of the context; partly because in this place it hath the force of an argument. Christianity, being a relation to the Lord of glory, putteth honour enough upon men, though otherwise poor and despicable; and, if men did believe Christ were glorious, they would not so easily despise those in whom there is the least of Christ.

With respect of persons, ¿ν проσшπoniais.] Respect of persons is had, when in the same cause we give more or less to any one than is meet, because of something in his person which hath no relation to that cause. The word properly signifieth accepting of one's face, or outside, and so noteth a respect to others out of a consideration of some external glory that we find in them. The phrase, when it is used in the Old Testament, is rendered by the Septuagint by sαυμάζειντὸ προσώπον,* wondering at a man's face, as being overcome and dazzled at the beauty of it; which probably gave occasion to that expression of Saint Jude, Javμášovres #póowña, which we render, having men's persons in admiration because of advantage (ver. 16). But, before we go on, we must rightly pitch and state the offence from which our apostle dissuadeth, for otherwise absurdities will follow. Civility and humanity call for outward respect and reverence to them that excel in the world to rise up to a rich man is not simply evil. If all difference of persons, and respect to them, were sinful, there would be no place for government and mastership. Therefore I shall inquire,

First, What respect of persons is sinful.

Secondly, The particular abuse which the apostle taxeth and noteth in this expression.

There is a holy and warrant

First, What respect of persons is sinful. able respect of persons either by God or men. 1. By God; he is said to accept the faces of his people (Gen. xix. 21). Naschati Panecha, so it is in the Hebrew; and so elsewhere God is often said to respect their persons; their persons first, and then their services. 2. By men, when we prefer others out of a due cause, their age, calling, gifts, graces: yea, it is lawful to put a respect upon them, because of that outward glory and excellency wherewith God hath furnished them. There is a respect proper and due to their persons, though not so much for their own sakes, as for the bounty of God to them; as they that bowed before the ass that carried about the rites of Isis, Non tibi, sed religioni, did obeisance to the religion, not the beast. But then there is a vicious respect of persons, when the judgment is blinded by some external glory and appearance, so that we cannot discern truth or right; and a cause is overbalanced by such foreign circumstances

*See Cartwr. in Gen. xix. 21.

as have no affinity with it. Thus it is said, "Thou shalt not respect the person of the poor, nor honour the mighty; but in righteousness shalt thou judge thy neighbour" (Levit. xix. 15); neither swayed with foolish pity on the one hand, nor with respect to might, power, friendship, greatness, on the other: as usually those are the two prejudices against the execution of justice; either carnal pity saith, He is a poor man; or else carnal fear saith, He is a great man; and so the outward accidents of life are rather valued than the merits of the cause. So, "Thou shalt not respect persons in judgment, but hear the small as well as great" (Deut. i. 17).

verse.

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Secondly, What is this particular offence which the apostle calleth the "having the faith of Christ in respect of persons," which was the sin of those times ? I answer, 1. In the general, their having too great a care of these differences and outward regards in their church-administrations, both in their worship, and courts, and censures, as we shall show in the next In the things of God, all are equal; rich and poor stand upon the same level and terms of advantage: our salvation is called a common salvation (Jude 3), and the faith of all, for the essence and object of it, a "like precious faith" (2 Pet. i. 1). But now their respects were only carried out to those that lived in some splendour in the world, with a manifest and sensible contempt of their poor brethren, as if they were unworthy their company and converse; as appeareth, not only by the present context, but by chap. i. 8, 9, where he comforteth the poor, despised brethren, showing that grace was their preferment; and 1 Cor. xi. from verse 19 onward, Every one took his own supper;" but "despised the church of God" (ver. 22); that is, excluded the poor, who were the church as well as they. So that, mark, there was not only a difference made between the poor and the rich, but great reverence showed to the one with a proud contempt of the other. Secondly, more particularly: 1. They over-esteemed the rich, doing all the grace and reverence they could devise in the congregation and courts of judicature; yea, they went so far as to esteem the wicked rich above the godly poor; honouring and observing those that were apt to hale them to the judgment seats. 2. They debased the poor, not considering them according to their eminency of grace, and high station in Christianity; passing by the appearance of God in them, without any mark or notice; yea, they offered injury and contumely to them, because of their outward abasure and despicableness, out of a proud insolency, scarce behaving themselves towards them as men, much less as Christians.

The notes are these:

6.

I. That respect of persons in religious matters is a sin. We may be many ways guilty of it: 1. By making external things, not religion, the ground of our respect and affection. The apostle saith, Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet henceforth know we him no more" (2 Cor. v. 16). Knowing after the flesh is to love and esteem any one, out of secular and outward advantages. Paul, when a Pharisee, looked for a Messiah coming in outward pomp and glory; but, being converted, he had laid aside those fleshly thoughts and apprehensions. It is true what Solomon saith, "Wisdom with an inheritance is good." When grace and outward excellency meet together, it maketh the person more lovely; but the ground and rise of our affer tion should be grace. Love to the brethren is an evidence, but we

should be careful of the reason of that love, that we love them quà brethren, because of that of God which we see in them. That saying of Tertullian is usual, Non judicamus ex personis fidem, sed ex fide personas, "We must not judge of faith by persons, but of persons by faith." 2. When we do not carry out the measure and proportions of affection according to the measures and proportions of grace, and pitch our respects there where we find the ground of love most eminent. David's delights were to" the saints, and the excellent of the earth" (Psa. xvi. 3); that is, to those which were most eminent among them. Some prefer a cold neutral profession before real grace, will not own mean Christians by any familiarity and converse, though the power and brightness of God's image shine forth most clearly in them. The apostle saith, "We bestow most honour upon the uncomely parts" (1 Cor. xii.). Those who have least of worldly pomp and grace, if they excel in Christ, should have most of Christian respect and honour. 3. When we can easily make greatness a cover for baseness, and excuse sin by honour, whereas that is the aggravation; the advantage of greatness maketh sin the more eminent and notable. It is good to note with what freedom the Scriptures speak of wicked persons in the highest honour: "He giveth kingdoms to the basest of men" (Dan. iv. 18). The world cannot think as basely of the children of God, but the world speaketh as basely of them. The Turkish empire, as great as it is (saith Luther), it is but a morsel, which the master of the house throweth to dogs.* David maketh it a description of a godly man, "In whose eyes a vile person is contemned; but he honoureth them that fear the Lord" (Psa. xv. 4). Let him be what he will be, if he be a wicked person, he is to them a vile person. How low was that evil king in the eyes of the holy prophet?" Were it not that I regarded the presence of Jehoshaphat the king of Judah, I would not look towards thee, nor see" (2 Kings iii. 14). 4. When we yield religious respects, give testimonies to men for advantage, and, under pretence of religion, servilely addict ourselves to men for base ends. This Jude noteth in that expression, Having men's persons in admiration because of advantage" (Jude 16). The apostle speaketh of some heretics that were otherwise proud, but yet for advantage fawning and servile: as usually, None so base-spirited as the proud are, when it may make for their worldly profit. It was observed of our late bishops, by one of their own party, that (though they were otherwise of a proud insulting spirit) they were willing to take Ham's curse upon them, that they might domineer in the tents of Shem; to be servi servorum, slaves to great menservants, that they might bear rule over the tribe of Levi. But to return. This is a clear respect of persons, when men keep at a distance, and are proud to the poor servants of God, but can crouch, and comply, and do any thing for profit and advantage. It was a brave resolution, that of Elihu, "I cannot accept any man's person; I know not to give flattering titles" (Job xxxii. 2). 5. When church-administrations are not carried on with an indifferent and even hand to rich and poor, either by way of exhortation or censure. By way of exhortation, Christ died for both,

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* Turcicum imperium quantum' quantum est, mica est quam paterfamilias canibus projicit.

+ Ut dominetur aliis prius servit; curvatur obsequio ut honore donetur. Ambros. Dr. Jackson in his Treatise of Faith; part 2, c. 26, p. 457.

and we must have a care of both: "The poor and rich were to give the same atonement for their souls" (Exod. xxx. 15). Their souls were as precious to Christ as those that glitter most in outward pomp. The apostle saith, "We are debtors both to the bond and free" (Rom. i. 14). Christ saith to Peter, "Feed my lambs," as well as "Feed my sheep" (John xxi.). So for censure; Micaiah feared not Ahab, nor John Baptist Herod and the Pharisees. It was an excellent commendation, that which they gave to Christ, "Thou carest for no man, and regardest the person of no man, but teachest the word of God in truth" (Mark xii. 14). Ah, we should learn of our Lord and Master! We are never true ministers of Jesus Christ till we deal alike with persons that are alike in themselves. 6. When we contemn the truths of God because of the persons that bring them to us. Usually we regard the man rather than the matter, and not the golden treasure so much as the earthen vessel.* It was the prejudice cast upon Christ, "Is not this the carpenter's son ?" We look upon the cup rather than the liquor, and consider not what, but who bringeth it. Matheo Langi, Archbishop of Saltsburg, told every one, that the reformation of the mass was needful, the liberty of meats convenient, and to be disburthened of so many commands of men just; but that a poor monk (meaning Luther) should reform all, was not to be endured. So in Christ's time the question was common, "Do any of the rulers believe in him ?" Thus you see we are apt to despise excellent things, because of the despicableness of the instrument. The poor man delivered the city (saith Solomon), but he was forgotten (Eccles. ix. 15, 16). The same works have a different acceptation, because of the different esteem and value of the persons engaged in them. Erasmus observed, that what was accounted orthodox in the Fathers, was condemned as heretical in Luther. Thus you see how many ways in religious matters we may be guilty of respect of persons.

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Oh consider these things! It is a heinous evil, and a natural evil. We are marvellously apt to think that there is no eminency but what consisteth in outward greatness. This is to disvalue the members of Christ; yea, to disvalue Christ himself. "He that despiseth the poor," though they be but the common poor, reproacheth their Maker" (Prov. xvii. 5). But to despise poor Christians that are again renewed to the image of God, that is higher; and it is highest of all when a Christian doth despise Christians; as it is far worse for a scholar to disvalue scholarship, or a soldier his profession, than for other men: it is nothing so bad in worldly men, that are acquainted with no higher glory. Oh! consider what a dishonour it is to Christ, for you to prefer Mammon before him; as if wealth could put a greater value upon a person than grace.

II. That Jesus Christ is a glorious Lord: not only in regard of his own person, which is "the brightness of his Father's glory" (Heb. i. 3), or in regard of his present exaltation, whereby he hath " a name above all names" (Phil. ii. 9); not only as he enjoyeth it in himself, but as he dispenseth it to others. He will give you as much glory as your hearts can wish for. He

* Omnia dicta tanti existimantur, quantus est ipse qui dixerit; nec tam dictionis vim atque virtutem, quam dictatoris cogitant dignitatem. Salvian. contra Avarit. lib. 1. Hist. of Council of Trent. Edit. Lond. 1629, page 55.

Compertum est damnata ut hæretica in libris Lutheri, quæ in Bernardi Augustinique libris ut orthodoxa immo et pia leguntur. Erasm. in Epist. ad Card. Mogunt.

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