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First. The connexion is stated by the particle de, but.' It is not here exceptive or adversative, as though something adverse unto what was spoken of is now prescribed. But it is only continuative, and may well be rendered 'moreover.' Unto the former duties, add this also. It may be also that the apostle doth prevent an evil, that is apt to arise in the minds of men on this occasion. Having prescribed the great duty of divine worship, of that acknowledgment of God which compriseth all the actings of our souls whereof he is the immediate object, some might think that this is the whole of what is required of them; or that, whilst they do attend thereunto, they might be regardless of other things. To obviate this evil, the apostle thus introduce th the injunction of this duty: But,' that is, but yet,' notwithstanding the diligence required in the other duty, forget not this.'

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Obs. I. It is dangerous unto the souls of men, when an attention unto one duty is abused to countenance the neglect of another.-So may the duties of the first table be abused to the neglect of those of the other, and on the contrary. There is a harmony in obedience, and a failure in any one part disturbs the whole.

Secondly. Consider the duties prescribed. In the words, there is, first, the manner of the prescription of the duties intended; and then the duties themselves.

First. The manner of their prescription is, un elavdaverde, 'forget them not;' see the exposition of ver. 2, where the same phrase is used. But the apostle, applying this caution unto this sort of duties, seems to intimate, that there is more than ordinary proneness in men to forget and neglect them. And it is not a natural, but a sinful forgetfulness, that is prohibited. And this may arise from many vicious habits of mind. I. From an undue trust unto religious duties, as it doth in many barren professors of religion. 2. From vain pleas and pretences against duties attended with trouble and charge, proceeding from self-love. 3. A want of that goodness of nature and disposition, which effectual grace will produce. 4. A want of that compassion towards sufferers, which is required in them that are themselves in the body, recommended ver. 3. From these, and the like corrupt inclinations, may arise a sinful neglect and forgetfulness of these duties, which are therefore all to be watched against. Or there may be a meiosis in the expression, Forget not,' that is, diligently attend unto these things. However the warning is wholesome and useful, that we should not suffer a forgetfulness, or neglect of these duties, by any means, to creep upon us, but be diligent in attending unto them upon all occasions.

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Secondly. The duties themselves are two; the one more general, the other more particular.

1. The first is Euroa, 'doing of good,' well-doing. This concerns the whole course of our lives, that which in all things we ought to attend unto. Patient continuance in well-doing, is the life of a believer, Rom. ii. 7. This we are warned, not to be weary of, or faint in, Gal. vi. 9; 2 Thess. iii. 13, and is commended unto us, 1 Pet. ii. 15, iii. 17, iv. 19. And this Evroia includeth in it three things: 1. A gracious propensity and readiness of mind to do good unto all. The liberal deviseth liberal things,' Isa. xxxii. 8. 2. The acting of this inclina

tion in all ways, and things spiritual and temporal, whereby we may be useful, and helpful unto mankind. 3. The embracing of all occasions and opportunities for the exercise of pity, compassion, and lovingkindness in the earth. It requires that the design of our lives, according unto our abilities, be to do good unto others, which is comprehensive of all the duties of the second table.

Hereon vir bonus est commune bonum. This beneficence, in the acting of it, is the life, salt, and ligament of human conversation, without which, the society of mankind is like that of beasts, yea of devils. It is the glory of religion: nothing doth render it so honourable, as its efficacy to make men good and useful. It is the great evidence of the renovation of our natures into the likeness and image of God, who is good, and doth good unto all; a demonstration of altering our centre, end, and interest, from self to God.

For men to be unready unto this duty, the principle whereof ought to regulate them in the whole course of their lives; not to embrace occasions cheerfully of exercising loving-kindness in the earth, according to their ability, is a representation of that image, whereunto they are fallen in their departure from God. And nothing will be a greater relief to a man in any calamity that may befal him in this world, than a satisfaction in his own mind, that the design of his life hath been in all things, and by all ways, according to his ability and opportunities, to do good unto men.

2. There is prescribed a particular instance of this beneficence, which on sundry accounts constitutes an especial duty in itself; and that is, kaι kolvwvias, "communication,' that is, a distribution of the good things we enjoy, unto others, according as their necessities do require. It is beneficence restrained by its object, which is peculiarly the poor and indigent, and by its principle, which is pity and compassion. Kovovia is the actual exercise of that charity towards the poor, which is required of us in the distribution of good things unto them according to our ability. This is an important evangelical duty, which the Scripture every where gives us in charge, as that wherein the glory of God, the salvation of our own souls, with the honour of our profession, are highly concerned. To be negligent herein, is to despise the wisdom of God in the disposal of the lots and conditions of his own children in the world, in so great variety as he hath done always, and will always continue to do. He doth it for the exercise of those graces in them, which their several conditions call for; such are patience, submission, and trust in the poor; thankfulness, bounty, and charity, in the rich. And where these graces are mutually exercised, there is beauty, order and harmony, in this effect of divine wisdom, with a revenue of glory and praise unto himself. Good men are scarce ever more sensible of God, than in giving and receiving in a due manner. He that gives aright, finds the power of divine grace in his heart; and he that receives, is sensible of divine care and love in supplies God is nigh to both. Wherefore, to be negligent herein, is to despise the wisdom of God, in his holy disposal of various outward conditions of his children in this world. No man is rich or poor merely for himself, but to fill up that public order of things which

God hath designed unto his own glory. But there is no end of what might be spoken on this head, or unto the necessity and excellency of this duty. And from the injunction of these duties, we may observe, Obs. II. That the world itself, even in those that believe not, doth receive great advantage by the grace administered from the death of Christ, and its fruits, whereof the apostle treats. For there is an obligation on them, and an inclination wrought in them, who are sanctified by his blood, to do good unto all men all manner of ways, as they are able. And there was a time when the word was filled with the fruits of it. Did all those who at this day profess the name of Christ, show forth the virtue of his mediation in these duties, as the profession of religion would be glorious, so the benefit which the world would receive thereby, would be unspeakable.

Obs. III. That religion hath no relation unto the cross of Christ, which doth not incline and dispose men unto benignity, and the exercise of loving-kindness towards all.

Obs. IV. Much less hath that religion any relation to the cross of Christ, which guides and disposeth its professors unto rage, cruelty, and oppression of others, on the account of an interest of its own.

Obs. V. We ought always to admire the glory of divine wisdom, which hath so disposed the state of the church in this world, that there should be continual occasion for the exercise of every grace mutually among ourselves.-For all the works of providence do serve the glory of God in the exercise of grace.

Obs. VI. Beneficence and communication are the only outward evidences and demonstrations of the renovation of the image of God in us. Obs. VII. God hath laid up provision for the poor in the grace and duty of the rich; not in their coffers and their barns, wherein they have no interest. And in that grace lies the right of the poor to be supplied.

Thirdly. The observance of these duties the apostle presseth on them, from this consideration, that, Tolavrais volais, with such sacrifices' God is well pleased. He persists in his way of calling our Christian duties by the name of 'sacrifices.' And he doth it to confirm the cessation of all other sacrifices in the church, upon the accomplishment of the signification of them all in the sacrifice of Christ. But yet there is a peculiar reason of assigning this appellation unto moral duties, to be performed mutually among ourselves. For in every sacrifice there was a decrement unto the offerer. He was not to offer that which cost him nothing; part of his substance was to be transferred from himself unto God. So is it in these duties: they cannot be duly observed, but there must be an alienation of what is ours, in time, in ease, in our substance, and a dedication of it unto God. Hence they have the general nature of sacrifices, as to cost, and parting with our substance, or what is ours. So in the first recorded sacrifices of Cain and Abel, each of them gave somewhat of his own unto God; the one of the fruit of the ground, the other of the firstlings of the flock. In things of the like nature, do these sacrifices much consist. But in general all things done for God, unto his glory, and accepted with him, may be so called.

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The force of the motive consists in this, that with these sacrifices, EvaρEσTEITAι ó soç, God is well pleased.' The Vul. Lat. renders the words, promeretur Deus; and the Rhem. God is promerited;' with a barbarous word, and a false signification assigned unto it. And from their own feigned word, those of the church of Rome dispute for the merit of good works, whereof, at least in their sense, there is nothing in the text, nor any thing to give the least countenance thereunto. The word is no more, but accepted,' or 'well approved of;' and being spoken of God, is his being well pleased with what is done; that is, his approbation of it.

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Wherefore the apostle having called these duties sacrifices,' he expresseth God's respect unto them, by a word signifying the act of his mind and will towards the sacrifices of old. So it is said, he had respect unto the offering of Abel, Gen. iv. 4; that is, he approved of it, and accepted it, as our apostle declares, Heb. xi. 4. So, on the sacrifice of Noah, it is said that he smelled a savour of rest,' Gen. viii. 21, it was well pleasing unto him. And this frame of mind in God with respect unto those sacrifices, doth the apostle express by this word, 'is well pleased.' But there is also in the word a clear intimation of the especial pleasure of God in these things. This is that which he is well pleased withal in an especial manner. And hence we may

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Obs. VIII. That the will of God revealed concerning his acceptancé any duties, is the most effectual motive unto our diligence in them. -Promise of acceptance gives life unto obedience.

Obs. IX. The works and duties which are peculiarly useful unto men, are peculiarly acceptable unto God.

VER. 17.-Πείθεσθε τοις ἡγουμενοις ύμων και ὑπεικετε ̇ αυτοι γαρ αγρυπνουσιν ὑπερ των ψυχων ὑμων, ὡς λογον αποδώσοντες ἵνα μετα χαρας τουτο ποιωσι, και μη στεναζοντες αλυσιτελες γαρ ύμιν τουτο. VER. 17-Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give an account; that they may do it with joy, and not mourning, for that is unprofitable for you.

This is the third instance of duties required in our Christian profession, on the account of the sacrifice of Christ, and of our sanctification by his blood. And it is in things ecclesiastical, or gospel institutions. And some things are to be premised unto the exposition of the words.

1. There is a supposition of a settled church state among them unto whom the apostle wrote, whereof he gave intimation, ch. x. 24, 25 For there were among them rulers, and those that were ruled, into which two sorts he distributes the whole. And he adds moreover, their mutual duties in that church state, and that distinctly, according to the office of the one, and capacity of the other.

2. The epistle was written immediately to the community of the faithful, or body of the fraternity in the church, and that in distinc

tion from their rulers or guides, as appeareth both in this place, and ver. 24. Hence all the duties contained in it, are given in immediate charge unto them. So it was in those primitive times, when the church itself was entrusted with the care of its own edification. But these things can scarcely be accommodated unto the present state of most churches in the world, wherein the people, as such, have no interest in their own edification.

3. The especial duty here prescribed, includes all that concerns church rule and order; for the springs of all things belonging thereunto, lie in the due obedience of the church unto its rulers, and their due discharge of their office in them they also are enjoined. This, therefore, added unto the spiritual and moral duties before mentioned, gives us a summary of the whole duty of believers.

The words contain a prescription of a duty, with the ground or reason of it. First. There is, 1. The persons towards whom it is to be discharged; that is, their rulers. 2. The duty itself, whereof there are two parts: 1st. Obedience, 'Obey them.' 2dly. Submission, and submit yourselves.' In the second, there are two things. 1. The reason of the equity and necessity of this duty, and this is taken from the due discharge of their office and work, They watch for your souls;' which is amplified from the consideration of their accountableness unto Christ in their office, as those that give an account.' 2. An enforcement of the reason itself, from the different ways of their giving account, with the different causes and events thereof, that they may do it with joy,' &c.

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First. The persons towards whom the duty is prescribed, are, TOLS youevos vov, 'those that have the rule over you.' Of the meaning of the word here used, see the exposition of ver. 7, of this chapter. It signifies properly guides or leaders, though usually applied unto them that guide, feed, or lead with authority, or by virtue of office. But all the names given by the Holy Ghost unto those who preside in the church, are exclusive, of rigid authority, and pregnant with notions of spiritual care, duty and benignity. Styles or titles of magisterial power, of earthly dignity, of rigid authority, are foreign to evangelical churches; your guides, your leaders, who rule by rational guidance and conduct.

These guides or rulers are those who are called the elders or bishops of the church. And,

1. There were many of them in each church. For suppose that the apostle wrote this Epistle directly and immediately to all the churches in Judea, (which yet he did not, but unto that at Jerusalem), yet each of them must be supposed to have more of these rulers of their own than one. For they are directed to obey them that had the rule over them, and not over others, those that watched over their souls, and were to give an account of them. Here is no room left for a single bishop, and his rule in the church, much less for a pope.

2. These rulers or guides were then of two sorts, as the apostle declares, 1 Tim. v. 17. First. Such as, together with rule, laboured also in word and doctrine, and then such as attended unto rule only. And if this be not here allowed, let it be taken in the other sense, and then

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