uncertainly. Like a slave that doth his task, and knoweth not whether he shall please; so, when they have done all, they are still left to the puzzle and uncertainty of their own thoughts. And indeed it is a punishment that well enough suiteth with their dispositions. They pray, and do not look after the success of prayer; they perform duties, and do not observe the blessing of duties, like children that shoot their arrows at rovers, with an uncertain aim, and never look after them again. Those that live best among carnal men, live by guess, and some loose devout aims. 2dly, If they receive any thing, they cannot look upon it as coming by promise, or as a return of prayers. When the children are fed, the dogs may have crumbs. All their comforts are but the spillings and overflowings of God's bounty. And truly this is a great misery, when we cannot see love in our enjoyments, and blessings are given us by chance rather than covenant. They cannot discern mercy and truth in any of their comforts, as Jacob did (Gen. xxxii. 10). Well then, let the misery of this condition make us to come out of it. Get a sure interest in Christ, that you may be under a sure hope and expectation. Unbelief will always leave you to uncertainty. Doubting is a new provocation; and when a man maketh a supplication a provocation, what can he look for? A man may be ashamed to ask God, that is so backward to honour him.

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II. From the other reason of the words [Let him not think] Men usually deceive themselves with vain hopes and thoughts; they are out in their thinking. "Think not to say within yourselves, we have Abraham to our father" (Matt. iii. 9). Carnal confidence is rooted in some vain principle and thought: so men think God is not just, hell is not so hot, the Devil is not so black, nor the Scriptures so strict as they are made to be. The apostles everywhere meet with these carnal thoughts, as Be not deceived, neither fornicators, nor adulterers, nor idolaters," &c. (1 Cor. vi. 9). They were apt to deceive themselves with some such hope. So "Be not deceived, God is not mocked" (Gal. vi. 7). Men are persuaded, that if they can devise any shift to excuse themselves from duty, all will be well enough. God is not mocked with any pretences. This is but a vain thought. Well then, look to your privy thoughts. All corrupt actions are founded in some vain thought, and this vain thought is strengthened with some vain word; therefore the apostle saith, "Let no man deceive you with vain words" (Eph. v. 6). All practical errors are but a man's natural thoughts cried up for a valuable opinion, and they all tend either to excuse sin, or to secure us from judgment, or to seduce us into a vain hope; and thus foolish man becometh his own cheater, and deceiveth himself with his own thinking. In all natural and civil things we desire to know the truth: many do deceive, but none would willingly be deceived.* But in spiritual things we think ourselves never more happy than when we have seduced our souls into a vain hope, or gotten them into a fool's paradise.

III. From that [That he shall receive] The cause why we receive not upon asking, is not from God, but ourselves. He giveth liberally, but we pray doubtingly; he would give, but we cannot receive. We see men are discouraged when they are distrusted, and suspicion is the ready way to make them unfaithful; and certaily when we distrust God, it is not reason

Gaudium de veritate omnes volunt: multos expertus sum qui velint fallere, qui autem falli neminem. Aug. lib. 10, Confes. cap. 13.

able we should expect aught from him. Christ said to Martha, "If thou wouldst believe, thou shouldst see the glory of God" (John xi. 40); that is, power, love, truth, discovered in their lustre and glory. Omnipotency knoweth no restraint, only it is discouraged by man's unbelief. Therefore it is said, "And he could do no mighty work there, because of their unbelief” (Mark vi. 5, 6). He could not, because he would not: not for want of power in him, but for want of disposition in the people. So the father cometh for a possessed child, Master, if thou canst do any thing for us, help us. Christ answereth, "If thou canst believe,all things are possible to him that believeth” (Mark ix. 22, 23). The distressed father saith, if thou canst do any thing; our holy Lord saith, if thou canst believe; as if he had said, Do not doubt of my power, but look to thy own faith: I can, if thou canst. If we were disposed to receive as God is fitted to give, we should not be long without an answer. Omnipotent power can save to the uttermost, infinite love can pardon to the uttermost, if we could but believe. "All things are possible to him that believeth;" that is, God can do all things for comfort and use of believers. Faith is his immutable ordinance, and he will not go out of his own way. Well then, if you receive not, it is not for want of power in God, but want of faith in yourselves.

IV. From that [Any thing] Neither wisdom, no any thing else. God thinketh the least mercy too good for unbelievers. He thinketh nothing too good for faith, and any thing too good for unbelief. It is observable in the days of Christ's flesh, that faith was never frustrate, he never let it pass without some effect; nay, sometimes he offereth all that you can wish for, "Great is thy faith, be it to thee even as thou wilt" (Matt. xv. 28). Faith giveth Christ content, and therefore he will be sure to give the believer conCrave what you will, and he will give it. But on the contrary, "let not that man think that he shall receive any thing." How are the bowels of mercy shrunk up at the sight of unbelief! Believers shall have all things, and you nothing.

tent.

V. From that [From the Lord.] The fruit of our prayers is received from the hands of Christ: he is the middle person, by whom God conveyeth blessings to us, and we return duty to him. "Whatsoever ye shall ask the Father in my name, that will I do, that the Father may be glorified in the Son" (John xiv. 13). Mark, I will do it.* Christ receiveth the power to convey the blessing: we must ask the Father, but it cometh to us through him; and all this, not that the Father might be excluded, but glorified. We are unworthy to converse with the Father, therefore Christ is the true Mediator. God is glorified when we come to him through Christ. In times of knowledge God would have your thoughts in prayer to be more distinct and explicit. You must come to the Father in the Son's name, and look for all through the Spirit. And as the Spirit worketh as Christ's Spirit, to glorify the Son (John xvi. 4), so the Son he will give to glorify the Father. What an excellent ground of hope and confidence, when we reflect upon these three things in prayer, the Father's love, the Son's merit, and the Spirit's power! "No man cometh to the Son but by the Father” (John vi. 65). "No man cometh to the Father but by the Son" (John xiv. 6). No

* Mirum novumque dictu quod Patri exhibeatur petitio et Filius exaudiat, cum exauditio ad eum pertineat cui est porrecta petitio. Simon de Caslia lib. 13, cap. 2.

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 årλs, 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 avo] 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, di↓vxoi” (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,† 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, akarásaros] 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 rccanted 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:

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 Evwσov Tηv kapdíav μỡ, 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 povayes (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.

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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 sýgiyμov, 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 ἔτιν ἀδυνάτων. Arist. Ethic.