man is united to the Son but by the Holy Ghost: therefore do we read of the "unity of the Spirit" (Eph. iv. 3).

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

He proceedeth to a general consideration of the unhappiness of unbelievers, and he saith two things of them, that they are double-minded and unstable. Possibly there may be a secret antithesis, or opposition, between the temper of these men and what he had said before of God; God giveth àπλç, with a single mind (verse 5), and we expect with a double mind, our trust being nothing so sure as his mercy is free. But let us examine the words more particularly.

A double-minded man, divxos ȧvno] The word signifieth one that hath two souls; and so it may imply, 1st, A hypocrite, as the same word is used to that purpose," Purify your hearts, ye double-minded, divvxo" (Jam. iv. 8). As he speaketh to open sinners to cleanse their hands, so to close hypocrites (whom he there calleth double-minded, as pretending one thing and meaning another) to purify their hearts; that is, to grow more inwardly sincere; and so it suiteth very well with that phrase by which the Hebrews express a deceiver, "With a double heart do they speak" (Psa. xii. 2): in the original, with a heart and a heart, which is their manner of expression when they would express a thing that is double or deceitful; as divers or deceitful weights, is a weight and a weight in the original (Prov. xx. 23). As Theophrastus saith of the partridges of Paphlagonia, that they had two hearts; so every hypocrite hath two hearts, or two souls. As I remember, I have read of a profane wretch that bragged he had two souls in one body, one for God, and the other for any thing.* 2dly, It implieth one that is distracted and divided in his thoughts, floating between two different ways and opinions, as if he had two minds, or two souls; and certainly there were such in the apostle's days, some judaizing brethren, that sometimes would sort with the Jews, sometimes with the Christians, and did not use all due endeavours to be built up in the faith, or settled in the truth: as of ancient, long before this time, it is said of others," They feared the Lord, and served their own gods" (2 Kings xvii. 33). They were divided between God and idols, which indifferency of theirs the prophet expresseth by a double or divided heart. "Their heart is divided, now shall they be found faulty" (Hosea x. 2). Thus Athanasius applied this description to the Eusebians,f that sometimes held one thing, and anon another, that a man could never have them at any stay or certain pass. 3dly, And more expressly to the context, it may note those whose minds were tossed to and fro with various and uncertain motions; now lifted up with a billow of presumption, then cast down in a gulf of despair, being divided between hopes and fears concerning their acceptance with God. I prefer this latter sense as most suiting with the apostle's purpose.

Is unstable, akarásaroç] Hath no constancy of soul, being as ready to depart from God as to close with him, no way fixed and resolved in the religion he professeth.

In all his ways.] Some apply it chiefly to prayer, because those that are

* Professus est se habere duas animas in eodem corpore, unam Deo dicatam, alteram unicuique illam vellet. Callenucius, lib. 5, Hist. Neap.

The Arians, so called from Eusebius, the Arian Bishop of Nicomedia, who recanted and fell again to his heresy. Socrat. Scholast. lib 1, cap. xxv.

doubtful of success often intermit the practice of it, regarding it only now and then in some zealous pangs when conscience falleth upon them. But I suppose rather it is a general maxim, and that prayer is only intended by consequence; for the apostle saith, "in all his ways." Note, way, by a known Hebraism, is put for any counsel, action, thought, or purpose; and so it implieth, that all their thoughts, motions, and actions, do float hither and thither continually.

The notes are these:

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I. That unbelieving hypocrites are men of a double mind. They want the conduct of the Spirit, and are led by their own affections, and therefore cannot be settled. Fear, the love of the world, carnal hopes and interests, draw them hither and thither; for they have no certain guide and rule. It is said of godly men, They shall not be afraid of evil tidings; their heart is fixed, trusting in the Lord" (Psal. cxii. 7). They walk by a sure rule, and look to sure promises; and therefore, though their condition is changed, their heart is not changed; for the ground of their hopes is still the same. Carnal men's hearts rise and fall with their news; and when affairs are doubtful, their hopes are uncertain, for they are fixed upon uncertain objects. "They are confounded, for they have heard evil tidings," saith the prophet (Jer. xlix. 23). Upon every turn of affairs, they have, as it were, another heart and soul. That request of David is notable for the opening of this double mind, "Unite my heart to fear thy name" (Psa. lxxxvi. 11). The Septuagint read Evwoov rηv kapdíav μs, make my heart one; that is, apply it only and constantly to thy fear; implying, that where men are divided between God and secular interests, they have, as it were, two hearts: one heart inclineth them to a care of duty, the other heart discourageth them by fears of the world. The heart is not povaxes (which is Aquila's word in that place), after one manner and fashion. This double mind, in carnal men, bewrayeth itself two ways, in their hopes and their opinions. 1st, In their hopes. They are distracted between expectation and jealousy, doubts and fears; now full of confidence in their prayers, and anon breathing forth nothing but sorrow and despair; and possibly that may be one reason why the Psalmist compareth the wicked to chaff (Psal. i. 4), because they have no firm stay and subsistence, but are driven to and fro by various and uncertain motions, leading their lives by guess, rather than any sure aim. 2dly, In their opinions. Hypocrites usually waver and hang in suspense, being distracted between conscience and carnal affections. Their affections carry them to Baal, their consciences to God; as the prophet saith to such men, "How long will ye halt between two opinions ?" (1 Kings xviii. 21.) They are usually guilty of a promiscuous compliance, which, though used by them in carnal policy, yet often tendeth to their hurt; for this indifferency is hateful to God and men. God loatheth it. "I know thy works, I would thou wert either hot or cold; but because thou art neither hot nor cold, I will spue thee out of my mouth" (Rev. iii. 15). Lukewarmness is that temper that is most ingrate to the stomach, and therefore causeth vomits: so are lukewarm Christians to God; his ways are not honoured but by a zealous earnestness. And man hateth it. Solon did not judge him a good citizen that in a civil war took neither part. Usually such middling men, like those that come between two fencers, suffer on both sides.* I confess, sometimes godly

* Μέσος ἀα ἀμφοτέρων κακῶς πάσχει. Naz. Orat. 13.

persons may be at a stand. Those that make conscience of things are not rash in choice; and therefore usually there is some hesitancy before engagement, which, though it be an infirmity, yet God winketh at it, as long as they endeavour satisfaction. But certainly a child of God should not rest in such a frame of spirit. Sincerity is much tried by an establishment in the present truth (2 Pet. i. 12); that is, by uprightness in the controversies of our age and time. Antiquated opinions, that are altogether severed and abstracted from present interests, are no trial: therefore it is good to be positive and settled εν τῇ παρέσῃ ἀληθεία, in the truth that now is. I confess such cases may happen, where the pretences of both sides are so fair, and the miscarriages so foul, that we know not which to choose; and (as Cato said of the civil wars between Cæsar and Pompey, Quem fugiam video, quem sequar non video) we can better see whom to avoid, than whom to close with and follow; and thereupon there may be hesitancy and indifferency. But this is neither allowed for the present, nor continued out of interest, but conscience, and never descendeth to any base compliances for advantage.*

II. That doubtfulness of mind is the cause of uncertainty in our lives and conversations. Their minds are double, and therefore their ways are unstable. First there is (as Senecaf saith) nusquam residentis animi volutatio, uncertain rollings of spirit; and then, vita pendens, a doubtful and suspensive life; for our actions do oft bear the image and resemblance of our thoughts, and the heart not being fixed, the life is very uncertain. The note holdeth good in two cases. 1st, In fixing the heart in the hopes of the Gospel. 2dly, In fixing the heart in the doctrine of the Gospel: as faith sometimes implieth the doctrine which is believed, sometimes the grace by which we do believe. A certain expectation of the hopes of the Gospel produceth obedience; and a certain belief of the doctrine of the Gospel produceth constancy.

1st, None walk so evenly with God, as they that are assured of the love of God. Faith is the mother of obedience, and sureness of trust maketh way for strictness of life. When men are loose from Christ, they are loose in point of duty; and their floating belief is soon discovered in their inconstancy and unevenness of walking. We do not with any, alacrity or cheerfulness engage in that of whose success we are doubtful; and therefore when we know not whether God will accept us or no, when we are off and on in point of trust, we are just so in the course of our lives, and serve God by fits and starts, only when some zealous moods and pangs come upon us. It is the slander of the world to think assurance is an idle doctrine. Never is the soul so quickened and enabled for duty, as it is by the joy of the Lord. "The joy of the Lord is your strength" (Neh. viii. 10). Faith filling the heart with spiritual joy, yieldeth a strength for all our duties and labours; and we are carried on with life and vigour, when we have most lively apprehensions of the divine grace.

2dly, None are so constant in the profession of any truth, as they that are convinced and assured of the grounds of it. When we are but half convinced, we are usually unstable. I remember the apostle speaketh of a thing which he calleth idov spyμov, our own steadfastness, "Lest ye fall from your own steadfastness into the error of the wicked" (2 Pet. iii. 17). * Bonus animus nunquam erranti obsequium accommodat. Ambros.

+ De Tranquill.

* Προαίρησις ἐκ ἔσιν ἀδυνάτων. Arist. Ethic.

Every believer hath, or should have, a proper ballast in his own spirit, some solid rational grounds that may stay and support him: otherwise, when the chain of consent is broken, we shall be soon scattered. So elsewhere, a believer is bidden to render Xóyov, “a reason of the hope that is in him” (1 Pet. iii. 15); that is, those inward motives that constrained his assent to the truth. Thus also the apostle Paul chargeth us, first to "prove all things," and then to "hold fast that which is good" (1 Thess. v. 21). It is unsafe to engage till a full conviction, or to resolve without evidence; for there is no likelihood of holding fast till we have proved. Well then, labour to understand the grounds of your religion. If you love a truth ignorantly, you cannot love it constantly: there is still a party left in the soul to betray it into the hands of the opposite error. To take up ways without any trial is but a simple credulity, which will soon be abused and misled; and to take up ways upon half conviction is hypocrisy, which by that other part of the mind not yet gained, will be soon discovered. Look upon it, then, as brutish to follow the track, and base to profess before you are ascertained.

VERSE 9.-Let the brother of low degree rejoice in that he is exalted.

The apostle, having finished that necessary digression about prayer, returneth to the main matter in hand, which is bearing of afflictions with joy; and urgeth another reason in this verse, because to be depressed in the world for righteousness' sake, is to be exalted towards God; and, in consideration of their spiritual comforts and privileges, they had rather cause to boast and glory, than to be made sorry. Let us see the force of the words. Let the brother] That is, a Christian. The people of God are expressed by that term, because the truest friendship and brotherhood is inter bonos, among the good and godly. Combinations of wicked men are rather a faction and a conspiracy, than a brotherhood. Therefore you find this in Scripture notion always appropriated to the people of God. When it is said indefinitely a "brother," you may understand a saint; as here, James doth not say a Christian, but "let the brother." So Paul, "All the brethren salute you" (1 Cor. xvi. 20); that is, all the saints. And sometimes it is expressed with this addition, "holy brethren" (1 Thess. v. 27); whereas in the same place, he had said, "Greet all the brethren" (Verse 26). This loving compellation, and use of calling one another brothers and sisters, continued till Tertullian's time, as we showed before.

Of low degree] In the original it is raravos, which, as the Hebrew word "y, signifieth both humble and base, the grace and the condition, affliction and humility. It is here put for the condition, not the grace; and therefore we well render it "of low degree," for it is opposed to the term "rich" in the next verse. And so it is taken elsewhere, as "Better be of a humble spirit with the lowly, than to divide the spoil with the proud" (Prov. xvi. 19). By lowly he meaneth the lowly in condition, not in heart; for it is opposed to "dividing the spoil." So "He hath regarded the low estate of his handmaid" (Luke i. 48). It is rǹv ranɛivwow, the humility of his handmaid. The grace and the condition are expressed by the same term, because a low estate is the great engagement to a lowly heart. But remember, by low degree is not intended one that is poor simply, but one that is poor for Christ; as persecutions and afflictions are often expressed

of

by the word humility and humiliation. Thus "He forgetteth not the cry the humble" (Psa. ix. 12, 13); the margin readeth afflicted: and "Consider my trouble which I suffer from them that hate me" (Verse 13); in the original, my humiliation. So here, adeλpos ráπevos, the humble brother is one that is humbled or made low by the adversaries of religion.

We

Rejoice] In the original kavxáow, boast or glory as it is in the margin. It is the highest act of joy, even when joy beginneth to degenerate, and pass the limits and bounds of reason: I say, it is the first degeneration of joy, and argueth the soul to be surprised with great excess and height of affection; for the next step beyond this is verily wicked. Joy beginneth to exceed when it cometh to exultation; but when it cometh to insultation, it is stark naught. Therefore how should they boast or glory? is that lawful? I answer, 1st, It may be understood as a concession of the lesser evil, thus: Rather than murmur under afflictions, or faint under them, or endeavour to come out of them by ill means, you may rather boast of them: rather than groan under them as a burden, you may boast of them as a privilege: it is the lesser evil. Such concessions are frequent in Scripture: "Thou shalt err in her love" (Prov. v. 19); so in the original, and in the Septuagint, rñ piλía ἀυτῆς περιφερόμενος πόλλοστος ἔση, thou shalt be over much in her love. translate he shall be ravished with her love, which certainly implieth an unlawful degree, for ecstacies and ravishments in carnal matters are sinful. How is it, then, to be understood? Doth the Scripture allow any vitiosity and excess of affection? No; it is only a notation of the lesser evil. Rather than lose thyself in the embraces of a harlot, let her breasts satisfy thee, be overmuch, or err in her love. 2dly, It may only imply the worth of our Christian privileges. Let him look upon his privileges as matter of boasting. How base and abject soever your condition seem to the world, yet suffering for Christianity is a thing whereof you may rather boast than be ashamed. 3dly, It may be the word is to be mollified with a softer signification, as our translators, instead of let him boast or glory, say, let him rejoice; though, by the way, there is no necessity of such a mitigated sense, for the apostle Paul saith directly in the same terms, "We boast, or glory, in tribulations,” &c. (Rom. v. 3). But more of this in the observations.

In that he is exalted, iv rõv↓u ȧvre.] In his sublimity. This may be understood two ways: 1st, More generally, in that he is a brother or a member of Christ, as the worth and honour of the spiritual estate is often put to counterpoise the misery and obscurity of afflictions. Thus "I know thy poverty, but thou art rich" (Rev. ii. 9); poor outwardly, but rich spiritually. 2dly, More particularly, it may note the honour of afflictions, that we are thought worthy to be sufferers for any thing, in which Christ is concerned, which is certainly a great preferment and exaltation.

The notes are these:

I. That the people of God are brethren. I observed it before, but here it is direct; "Let the brother of low degree," &c. They are begotten by the same Spirit, by the same immortal seed of the word. They have many engagements upon them to all social and brotherly affection. Jure matris naturæ (as Tertullian* saith), by the common right of nature all men are brethren; but vos mali fratres quia parum homines, saith he to the perse

*Tertul. in Apol. cap. 39.