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 λóyov, “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 ràπavos, 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 τὴν ταπείνωσιν, 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

by the word humility and humiliation. Thus "He forgetteth not the cry of 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, aceλpog ráπuvog, the humble brother is one that is humbled or made low by the adversaries of religion.

Rejoice] In the original kavɣáow, 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. We 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, ¿v röε àvrõ.] 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.

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.

cutors: the church can ill call you brethren, because ye are scarce men. Well then, consider your relation to one another. You are brethren, a relation of the greatest endearment; partly as it is natural, not founded in choice as friendship, but nature; partly as it is between equals. The respect between parents and children is natural; but in that part of it which ascendeth from inferiors to superiors, there is more of reverence than sweetness. In equals there is (if I may so speak) a greater symmetry and proportion of spirit, therefore more love. Ah! then, live and love as brethren. Averseness of heart and carriage will not stand with this sweet relation. The apostle speaketh with admiration, "Brother goeth to law with brother, and that before unbelievers" (1 Cor. vi. 6)! There are two aggravations: one from the persons striving, brother with brother; the other, before whom, they made infidels conscious to their contention. So, "And there was a strife between the herdmen of Abraham's cattle, and the herdmen of Lot's cattle, and the Canaanite and Perizite were yet in the land” (Gen. xiii. 7, 8). The Canaanite was yet unsubdued, ready to take advantage of their divisions; yet they strove. But see how Abraham taketh up the matter, “We be brethren, let there be no more strife." Oh consider, no discords are like those of brethren. The nearer the union, the greater the separation upon a breach; for natural ties, being stronger than artificial, when they are once broken, are hardly made up again; as seams, when they are ripped, may be sewed again, but rents in the whole cloth are not so easily remedied. And so Solomon saith, "A brother offended is harder to be won than a strong city: their contentions are like the bars of a castle" (Prov. xviii. 19); that is, they are as irreconcilable as a strong castle is impregnable. But this is not all that is required, as to avoid what misbecometh the relation; but we must also practise the duty that it enforceth. There should be mutual endeavours for each other's good, "For my brethren and companions' sake I will now say, Peace be within thee" (Psa. cxxii. 8); that is, because of the relation, he would be earnest with God in prayer for their welfare.

II. The brother of low degree] He saith of low degree, and yet brother. Meanness doth not take away church relations. Christian respects are not to be measured by these outward things. A man is not to be measured by them, therefore certainly not a Christian, I had almost said not a beast. We choose a horse, sine phaleris et ephippio,* by his strength and swiftness, not the gaudiness of his trappings. That which Christians should look at is not these outward additaments, but the eminency of grace: "Have not the faith of our Lord Jesus Christ in respect of persons" (James ii. 1): that is, do not esteem their grace according to the splendour or meanness of the outward state and condition. Despising the poor, is called a despising the church of God: "Have ye not houses to eat and drink in? or despise ye the church of God, and shame them that have not" (1 Cor. xi. 22)?~ At their love-feasts they were wont to slight the poor, and discourage those that were not able to defray part of the charge, which, the apostle saith, is a despising the church; that is, those that are members of Christ and the church as well as themselves; for he doth not oppose ἐκκλησίαν to δικον, as a public place or a private, but a public action to a private action; as if he had * Apuleus alicubi.

+ See Spanhemius in his Dubia Evangelica, 3 part. dub. 77, largely discussing this

matter.

said thus, In your houses you have a liberty to invite whom you please; but when you meet in a public assembly, you must not exclude such a considerable part of the church as the poor are.

III. Again, from that [The brother of a low degree] Not a man of low degree, but a brother. It is not poverty, but poor Christianity that occasioneth joy and comfort. Many please themselves, because they suffer afflictions in this world; and therefore think they should be free in the world to come, as many ungodly poor men think death will make an end of their troubles; as if they could not have two hells. Oh consider, it is not mere meanness that is a comfort: the brother only can rejoice in his misery and low estate. You shall see it is said, "Thou shalt not countenance a poor man in his cause" (Exod. xxiii. 3). A man would have thought it should have been rather said, the rich; but there is a foolish pity in man, and we are apt to say, He is a poor man, and so omit justice. Well then, God that condemneth it in man, will not pity you for your mere poverty. "Blessed are the poor in spirit" (Matt. v. 3). Mark that, πvɛúμarı, in spirit, not in purse. Many men's sufferings here, are but the pledges and prefaces of future misery, the "beginning of sorrows" (Matt. xxiv. 8). For the present your families are full of wants, your persons oppressed with misery and reproach; but all this is but a shadow of hell that cometh after. Every Lazarus is not carried into Abraham's bosom. You may be miserable here and hereafter too. God will not pity you because of your sufferings, but punish you rather; for these give you warning. Oh consider then, is it not sad to you, when you see the naked walls, the ragged clothes, and hear the cries of the hungry bellies within your families, you yourselves much bitten and pinched with want, and become the scorn and contempt of those that dwell about you? Ay, but it will be more sad to consider, that these are the beginnings of sorrows. You cry for a bit now, and then you may howl for a drop to cool your tongue. Now you are the scorn of men, then the scorn of God, men, and angels. Oh be wise! Now you may have Christ as well as others, as the poor and rich were to pay the same ransom, to make an atonement for their souls (Exod. xxx. 15); but, if not, you will perish as well as others. As God will not favour the rich, so he will not pity the

poor.

IV. From the word ráneos, (it signifieth both humble, and of low degree,) observe, that the meanest have the greatest reason and engagement to be humble. Their condition always maketh the grace in season. Poverty and pride are most unsuitable. It was one of Solomon's odd sights, to see "servants on horseback, and princes going on foot" (Eccles. x. 7). A poor proud man is a prodigy and wonder of pride; he hath less temptation to be proud, he hath more reason to be humble. Nebuchadnezzar was more excusable, for he had a great Babel, and that was a great temptation. Besides what should be in your affections, there is somewhat in your condition to take down the height of your spirits. It is not fit for those of the highest rank to turn fashionists, and display the ensigns of their own vanity; but when servants and those of a low degree put themselves into the garb, it is most intolerable. But alas, thus we often find it. Men usually walk unsuitably to their condition, as if they would supply in pride what is lacking in estate and sufficiency; whereas others that excel in abilities are most lowly in mind, as the sun at highest casteth least shadows,

V. Again, from that [Of low degree] God may set his people in the lowest rank of men. A brother may be ráπavos, base and abject, in regard of his outward condition. The captain of salvation, the Son of God himself, was despised and rejected of men (Isa. liii. 3), as we render it; in the original, chadal ischim, desitio virorum, that is, the leaving off of men; implying that he appeared in such a form and rank, that he could scarce be said to be man, but as if he were to be reckoned among some baser kind of creatures : as David saith, as a type of him, "I am a worm and no man" (Psa. xxii. 6); rather to be numbered among the worms than among men; of so miserable a being that you could scarce call him man; rather worm, or some other notion that is fittest to express the lowest rank of creatures. Well then, in the greatest misery say, I am not yet beneath the condition of a saint: a brother may be base and abject.

VI. From that [Let the brother of low degree glory] That the vilest and most abject condition will not excuse us from murmuring. Though Táπεvos, base, yet you may rejoice and glory in the Lord. A man cannot sink so low as to be past the help of spiritual comforts. In the place of dragons there is somewhat to check murmurings, somewhat that may allay the bitterness of our condition, if we had eyes to see it. Though the worst thing were happened to you, poverty, loss of goods, exile, yet in all this there is no ground of impatiency. The brother of low degree may pitch upon something in which he may glory. Well then, do not excuse passion by misery, and blame your condition when you should blame yourselves. It is not your misery, but your passions, that occasion sin. Wormwood is not poison. But alas, the old Adam is found in us: "The woman which thou gavest me, gave me, and I did eat." We blame Providence, when we should smite upon our own thighs. It is but a fond excuse to say, Never such sufferings as mine; "Is there any sorrow like unto my sorrow?" (Lam. i. 2.) Men pitch upon that circumstance, and so justify their murmurings. But remember, the greatness of your sufferings cannot give allowance to the exorbitancies of your passions. The low degree hath its comforts.

VII. From that [Rejoice, or glory, or boast] There is a concession of some kind of boasting to a Christian; he may glory in his privileges. state this matter, I shall show you :

To

1st, How he may not boast. 1. Not to set off self, self-worth, selfmerits. So the apostle's reproof is just, Why dost thou glory (the same word that is used here) as if thou hadst not received what thou hast? (1 Cor. iv. 7.) That is an evil glorying, to glory in ourselves, as if our gifts and graces were of our own purchasing, and ordained for the setting off of our own esteem. All such boasting is contrary to grace, as the apostle saith, Iš ovv ý кaúxηois; "Where is boasting? It is excluded by grace" (Rom. iii. 27). 2. Not to vaunt it over others. The Scripture giveth you no allowance to feed pride. It is the language of hypocrites, "Stand by thyself, I am holier than thou" (Isa. lxv. 5). To despise others, as carnal, as men of the world, and to carry ourselves with an imperious roughness towards them, it is a sign we forget who made the difference. The apostle chideth such kind of persons. Tì 80εves; Why dost thou set at naught thy brother? (Rom. xiv. 10.) Tertullian readeth it, Cur nullificas? Why dost thou nothing him? He that maketh nothing of others, forgetteth that God is all in all to himself. Grace is of another temper: "Show meekness to all men,