Secondly, What is this particular offence which the apostle calleth
^ See C'iirtw. in Gen. xix. '11.
JaS. II. 1.] UPON THE EPISTLE OF JAMES. 181
the ' having the faith of Christ in respect of persons,' which was the sin of those times ? 1 answer — (1.) In the general, their having too great a care of these differences and ontward regards in their church administrations, both in their worship, and courts, and censures, as we shall show in the next verse. 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 ])recious faith,' 2 Peter 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. x. 1, from ver. 19 onward, * Every one took his own supper; ' ver. 22, but ' despised the church of God ; ' 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. (2.) More particularly — (1st.) 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, honour- ing and observing those that were apt to hale them to the judgment- seats. (2d.) They debased the poor, not considering them according to their eminency in 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 insolence, scarce behaving themselves towards them as men, much less as Christians. The notes are these : —
Ohs. 1. That respect of persons in religious matters is a sin. We maybe many ways guilty of it: — (1.) By making external things, not religion, the ground of our respect and affection. The apostle saith, 2 Cor. v. 16, 'Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet henceforth know we him no more.' 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 to- gether, it maketh the person more lovely ; but the ground and rise of our ati'ection should be grace. Love to the brethren is an evi- dence, but we should be careful of the reason of that love, that we love them qua brethren, because of that of God which we see in them. That saying of TertuUian is usual, We must not judge of faith by persons, but of persons by faith.^ (2.) When we do not carry out the measure and proportion 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,
^ ' Nou jinUcamus ex personis fidem, sed ex fide personas.' — Tertul.
182 AN EXPOSITION, WITH NOTES, [JaS. II. 1.
and the excellent of the earth,' Ps. 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, 1 Cor. xii. 23, ' We bestow most honour on the uncomely parts.' 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 aggrava- tion ; the advantage of greatness maketh sin the more eminent and notable. It is good to note with what freedom the sci-iptures speak of wicked persons in the highest honour : Dan. iv. 17, he giveth king- doms ' to the basest of men ;' the Avorld cannot think as basely of the children of God, but the word 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.i David maketh it a de- scription of a godly man, Ps. xv. 4, ' In whose eyes a vile person is contemned, but he honoureth them that fear the Lord';'/ 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 ! 2 Kings iii. 14, ' Were it not that I regarded the presence of Jehoshaphat, the King of Judali, I would not look towards thee, nor see thee.' (4.) When we yield religious respects, give testimonies to men for advan- tage, and, under pretence of religion, servilely addict ourselves to men for base ends ; this Jude noteth in that expression, Jude 16, ' Having men's persons in admiration because of advantage.' The apostle speaketh of some heretics that were otherwise proud, but yet for ad- vantage fliwning and servile, as usually none so base-spirited as the proud are, when it may make for their worldly profit.2 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 H;im's curse upon them, that they might domineer in the tents of Shem ; to be servi servorum, slaves to great men-servants, 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 ser- vants of God, but can crouch, and comply, and do anything for profit and advantage. It was a brave resolution that of Elihu, Job xxxii. 21, ' I cannot accept any man's person ; I know not to give flattering titles.' (5.) When church administrations are not carried on with an indifferent and even hand to rich and poor, either by way of exhorta- tion or censure. By way of exhortation : Christ died for both, and we must have a care of both, Exod. xxx. 15 ; the poor and the rich were to give the same atonement for their souls ; their souls were as pre- cious to Christ as those that glitter most in outward pomp. The apostle saith, ' We are debtors both to the l)ond and free,' llom. i. 14. Christ saith to Peter, ' Peed my lambs,' as well as ' Feed my sheep,' John xxi. So for censure : Micaiah feared not Ahab, nor John Baptist