Obs. VII. It is the duty of all professors strictly to examine themselves, concerning their participation of those better things, which accompany salvation.—Their condition is deplorable, who under an outward profession do satisfy themselves with those common gifts, graces, and duties, which are separable from salvation. Yet that it is so with many in the world, who thereon cry, Peace, peace, whilst sudden destruction is coming. upon them, is openly manifest. See the advice of the apostle express to this purpose, 2 Cor. xii. 5.
We may yet farther observe how variously the apostle treats these Hebrews. Sometimes he styles them holy brethren, affirming them to be partakers of the heavenly calling; so also that they had those better things in them which accompany salvation. Sometime he tells them that they were dull and slothful, and had need to be taught again what are the principles of the oracles of God; and sets before them the final destruction of apostates to ingenerate a fear and apprehension of the terror of the Lord in them. Now this variety in the apostle’s treating of them proceeds not from present commotions, not from any rhetorical artifice, but from a regular and steady judgment concerning the condition of the whole church. For, 1. There were indeed several sorts of professors.among them, answering the several descriptions he gives of them. He spake therefore to the whole community indefinitely, leaving the especial application of what he speaks unto themselves in particular, according as the different conditions did require. And this is the only safe and prudent way for ministers to deal with their flocks. For when any conceive themselves by other circumstances to be singled out for reproof and threatening, they commonly draw forth disadvantage to themselves thereby. 2. The best of the hearers of the gospel may have much to be blamed in them, although their sincerity in general ought to be highly approved. 3. Severe threatenings in the dispensation of the gospel, are usually proposed unto them, who yet are not absolutely liable to the penalty threatened. ‘They do not predict what will come to pass, but warn what is to be avoided.
Ver. 10.—For God is not unrighteous to forget your work, and ‘the labour of that love which you have (evidently) shown towards his name, in that you have ministered to the saints, and do minister.
The expositors of the Roman church do greatly perplex themselves and others in their comments on this text. They generally agree in an endeavour from hence to prove the merit of works against Protestants, because the council of Trent applies this text to that purpose. And none are more confident herein than our Rhemists, who after their usual reproaches of Protestants, affirm, That good works are meritorious and the very cause of salvation, so that God should be unjust if he rendered not heaven for the same. But they are greatly divided amone themselves, about the state of the persons and kind of the works here intended. Some contend that the apostle speaks to, and of such as were fallen out of a state of justification into a state of deadly sin. And the works which it is said that God will not forget, are - those which were wrought in that estate from whence they were now supposed to be fallen. For on the account of those former works, God will spare them and not destroy them. And although there be no present merit in these works, whilst those who wrought them are in a state of deadly sin, yet when they shall be recovered by penance, these works which were before mortified by their falling from grace, and so became of no use as to present merit, shall recover their former meritorious virtue, as if they had never been forfeited by deadly sin. his therefore is the sense which these persons would affix unto these words. Where any have been in a state of justification, and have wrought good works therein, meritorious of eternal life, if they fall into deadly sin, they immediately lose all the merit and benefit of those. works. But notwithstanding God in his righteousness keeps the remembrance of these works, so that when such sinners return again by penance into their first estate, these works shall revive into a condition of merit. This sense is opposed by others. For they think those mentioned are justified persons, and the apostle expresseth the merit of their present works, with respect unto the righteousness of God. The reader who desires to see such chaff tossed up and down, may find these things debated in Aquinas, Adamus, Estius, A Lapide, Ribera, Maldonat, de Tena, and others of them on the place.
1. How foreign these discourses are to the text and context, is evident to every impartial considerer of it. They are only chimeras hatched out of the proud imaginations of the merit of their works, that these men’s minds are prepossessed withal. For, 1. Our apostle treats of those whom he supposeth and judgeth to be in a present good spiritual condition. For with respect thereunto he ascribeth unto them things that accompany salvation, and prescribeth no other duty unto them for the actual enjoyment of it, but only*those of faith and love and ministration unto the saints, which at present he commendeth in them. What they did formerly, that he affirms them to continue in the performance of. ‘You have ministered, and you do minister. 2. The apostle expressly distinguisheth them concerning whom he now speaks, from those who were now fallen off from the profession of the gospel, or that state of justification which the Romanists suppose. 8. He doth not direct these persons to seek after a recovery out of the condition wherein they were, but encourageth them unto a continuance therein, and to show the same diligence unto that purpose, as formerly, to the end, ver. 12, Nothing therefore is more fond than to suppose that anything is here taught concerning the mortification of good works as to their merit by deadly sin, and their recovery hereof by penance, a fiction which these men dream of to no purpose.
2dly. Neither is countenance given unto the other imagination in general, concerning the merit of works in these words. For, 1. The design of the apostle is only to let them know that their labour in the work of the Lord, that their obedience unto the gospel, should not be lost or be in vain. And hereof he gives them assurance from the nature of God with whom they had to do, with respect unto that covenant whereinto he takes them that do believe. They had been sedulous in the discharge of the great duty of ministering unfo the saints, in particular upon the account of the name of Jesus Christ that was upon them. These duties had been attended with trouble, danger, and charge. And it was needful to confirm them ina persuasion that they should not be lost. This they might be two ways. 1. If themselves should fall away and not persist in their course unto the end. 2. If God should overlook, or forget as it were all that they had done. Against both these apprehensions the apostle secures them. From the first, in that the works mentioned having been truly gracious works, proceeding from faith and love, they evidence their persons to be in that state of grace, wherein they should be effectually preserved unto the end, by virtue of God’s faithfulness in covenant, which he further pursues towards the end of the chapter. Nor, secondly, had they the least reason to doubt of their future reward. For who was it that called them to these duties, and on what account? Is it not God, and that according unto the tenour of the covenant of grace? and hath he not herein promised to accept their persons and their duties by Jesus Christ? If now he should not do so, would he not be unrighteous, must he not deny himself, and not remember his promise? Wherefore the righteousness of God here intended, is his faithfulness in the promises of the covenant. And he is not said to be righteous in rewarding or not rewarding, but in not forgetting. He is not unrighteous to forget. Now to forget anything doth not reflect immediately on distributive justice, but upon fidelity in making good of some engagement. But not to engage into disputations in this place, let men acknowledge that the new covenant is a covenant of grace; that the constitution of a reward unto the obedience required therein is of grace; that this obedience is not accepted on its own account, but on account of the mediation of Christ; that all men’s good works will not make a compensation for one sin; that we are to place our trust and confidence in Christ alone for life and salvation, because he is ‘ the end of the law for righteousness unto them that do believe; and let them please themselves for a while, in the fancy of the merit of their works, at least of the high and necessary place which they hold in their justification before God; after all their wrangling disputes, it will be Christ and erace alone which they will betake themselves unto, or their case will be deplorable. These things I have premised that we may have no cause to divert unto them, in the ensuing exposition of the words.
The apostle in this verse gives an account of the grounds of his persuasion concerning the Hebrews, expressed in the verse foregoing. And these he declares unto them, partly for encouragement, and partly that they might be satisfied in his sincerity, and that he did not give them fair words to entice or allure them by. And the reasons he gives to this purpose may be reduced unto two heads.
1. The observation which he had made concerning their faith and love, with the fruits of them.
2. The faithfulness of God in covenant, whereon the final preservation of all true believers doth depend.
These are the grounds of that persuasion concerning their state and condition, which he expresseth in the foregoing words. Hence that persuasion of his was of a mixed nature, and had something in it of a divine faith, and somewhat only of a moral certainty. As he drew his conclusion from, or built his persuasion on God’s faithfulness or righteousness, so there was in it an infallible assurance of faith that could not deceive him. For what we believe concerning God as μοῦ hath revealed himself, is infallible. But as his persuasion had respect unto the faith, love, and obedience which he had observed in them, so it was only a moral assurance, and such as in its own nature might fail. For God only is καρδιογνωστης; and we who judge by the outward evidences of invisible things may be deceived. The _proposition from God’s faithfulness is of infallible truth; the application of it unto these Hebrews of moral evidence only. Such a persuasion we may have in this case, which is prevalent against all objections, a certain rule for the performance of all duties on our parts towards others; and such had the apostle concerning these Hebrews.
That which in the first place he confirms his persuasion with is τὸ coyov, ‘their work.’ ‘ God is not unrighteous, ἐπιλαθεσθαι του εργου ὕμων, to forget your work.’ It is not any singular work, but a course in working which he intends. And what that work is, is declared in that parallel place of the same apostle, 1 Thess. i. 3, Munuovevovrec ὕὑμων TOU ἐργου TNC πίστεως, καὶ TOV κοπου THC ayamnc; the same expressions with those in this place, which may be reckoned unto the multitude of other instances of coincidences of expressions in this and other epistles of the same writer, all peculiar unto himself, arguing him to be the author of this also. ‘ Remembering your work of faith and labour of love.’ The work here intended is the work of faith; the whole work of obedience to God, whereof faith is the principle, and that which moves us thereunto. Hence it is called the obedience of faith, Rom. i. δ.
And this obedience of faith, according to the gospel, is called there, to εργον, ‘ their work.’ 1. Because it was their chief employment, their calling lay in it. They did not attend unto it occasionally, or when they had nothing else to do, as is the manner of some. Religion was their business, and gospel obedience their daily work. This was their whole, even to fear God and keep his commandments, as it is expressed under the Old Testament. 2. Because there is work and labour in it, or great pains to be taken about it. For hereunto our apostle in the next verse requires their diligence, ver. 11, as Peter doth all diligence, 2 Pet. i. 10. And we may observe in our way,
Obs. I. That faith, if it be a living faith, will be a working faith. It is the work of faith which the apostle here commends. This case is so stated by James that it needs no farther confirmation, ch. ii. 20. Wilt thou know, or knowest thou not, O vain man, ‘ that faith without works is dead?’ He is a most vain man who thinks otherwise, who hopes for any benefit by that faith which doth not work by love. Satan hath no greater design in the world than to abuse gospel truths. When the doctrine of free justification by faith, through the imputation of the righteousness of Christ, was first fully revealed and declared, his great design then was to persuade men that there was no need of obedience: that if they could attain any manner of persuasion of the truth of the gospel, or make profession thereof, they might live in sin as they pleased, and neglect all good works and duties of obedience. And although this be now condemned by all, yet indeed is it no more but what upon the matter most do practise according unto. For they suppose, that by being of this or that religion, Papists or Protestants, or the like, they shall be saved, whatever their ways and works are.
So Papists, for instance, are indeed the greatest Solifidians in the world. For to own the faith of the church, is enough with them to secure the salvation of any. This abomination having been early started, was seasonably suppressed by the writings of James and John. For the former directly and plainly lays open the vanity of this pretence, declaring, that that faith which they professed and boasted of was not the faith whereby any should be justified before God, nor of the same kind with it. For this faith is living, operative, and fruitful, and evidenceth itself unto all, by its works and fruits. Whereas that faith, whereof vain men living in their sins did boast, was so far from being a grace of the Spirit of God, that it was no other but what was in the devils themselves, and which they could not rid themselves of if they would. The latter, without expressing the occasion of it, spends his epistle in declaring the necessity of love and obedience, or keeping the commandments of Christ. Wherefore, the enemy of our salvation being defeated in this attempt, he betook himself unto the other extreme; contending that the works of faith had the same place in our justification, with faith itself. And why should they not? are not faith, and they, equally acts of obedience in us? are not faith, and they, equally required by the gospel? why may they not be supposed to have an equal influence into our justification? at least in the same kind, though faith on some considerations may have the preeminence? I say, these things are speciously pleaded; but in short, the design is not to advance works into-an equality with faith, but to advance them into the room of Christ and his righteousness. For, when we say, we are justified by faith only, we do not say that faith is our righteousness, but as it apprehends the righteousness of Christ, as he is the end of the law for righteousness unto them that do believe. And this isthe use that God hath designed faith unto, and which in its own nature itis suited for. But, bring in the works of obedience into the same place, and they are of no use but to be imputed unto us for righteousness, and so to possess the place of Christ and his righteousness in our justification, unto their exclusion. Butall this trouble might have been spared, if men had not been too ready and prone to receive impressions from the crafty actings of Satan, against the purity and simplicity of the gospel. For nothing is more evidently expressed and taught therein, than are these two things. 1. That we are justified freely by faith, through the redemption that is in the blood of Christ, and so the imputation of hisrighteousness unto us. 2. That the faith which hath this effect, which is of this use, is living, operative, fruitful, and will evidence itself by works, in obedience unto the commands of God. And this is that which here we contend for, namely, that a living faith will be a working faith. And he is a vain man that deceives himself with any thing else in the room thereof. And yet, this is the course of multitudes. But yet, men do not deceive themselves herein noticnally, but practically. I never yet in my life, met with any man who professed it as his judgment, that so he believed aright, he might live as he pleased, follow his lusts, and neglect all good works, or holy duties of obedience. For this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it, a total rejection of the gospel. But practically we see that the generality of men content themselves with that knowledge which they have of religion, and hat faith which they suppose they have in Christ, without once endeavouring after amendment of life, or fruitfulness in good works. Now, this is not from any conclusions that they draw from any doctrines which they profess to believe, but from the power of darkness, and the deceitfulness of sin that ruleth in them. And it is no otherwise among them who are taught to believe that they are justified by their works. For there is not a race of greater and more flagitious sinners, than, for the most part, are the men of that persuasion. Only for their relief, their leaders have provided them with a commutation of some other things, instead of their good works, which shall do the deed for them, as penances, pardons, purgatory, confessions, pilgrimages, and the like. But be men’s persuasion what it will, right or wrong, where sin is predominant, they will be wicked, and whatever be the object of their faith, if it be not living in the subject, it cannot work nor be fruitful.
Obs. II. We ought to look on obedience as our work; which will admit neither of sloth nor negligence. Here lies the occasion of the ruin of the souls of men who profess the gospel. The duties of profession are a thing of course unto them, and that which lies without the compass of their principal work and business in the world. This makes their profession serve to no other end, but to make them secure in a perishing condition. Now that our obedience may indeed be our work, it is required,
First. That the carrying of it on, the attendance unto it, and furtherance of it in order unto the glory of God, be our principal design in the world. That is a man’s ἰδιον epyov, his ‘ proper work,’ which is so. God severely threateneth those which walk with him at peradventures, Lev. xxvi. 21, 4p ‘ay 12d oN, ‘if you should walk with me fortuito, at hap-hazard,’ that is, without making it your principal design, and using your utmost diligence and care to proceed in it in a right manner; “Mpa poy ὋΝ ὋΣ snD5m, ver. 24, ‘then will even I myself walk with you at all adventures; though I continue with your as one walking with you in my outward ordinances and institutions; yet will I have no regard unto you, as to do you any good, yea I will sorely punish you notwithstanding the appearance of our walking together, as it follows in the place. Yet this is the course of many who please themselves in their condition. They walk with God in outward appearance, by the performance of duties in their times, course, and order; but they walk at all adventures, as unto any especial design of their minds about it. Barnabas exhorted the disciples at Antioch, that with purpose of heart they would cleave unto the Lord, Acts xi. 23, ry προθεσει της καρδιας, that is, with a firm resolution to abide in, and. pursue the obedience they were called unto. So Paul tells 'Timothy, that he knew his doctrine, manner of life, and purpose, 2 Tim. iii. 10, namely, how his principal aim, design, and resolution, was to abide in and carry on his course of faith and obedience. And then, is any thing the object of our purpose and principal design, 1. When we subordinate all other things and occasions unto it, that - may not justle nor interfere, nor stand in competition with it, when to us to live is Christ, or he is the chief end of our life. When men do usually and ordinarily suffer other things to divert them from duties of obedience in their season, obedience is not their principal design. 2. When it possesseth the chiefest place in our valuation and esteem. And this it doth absolutely where we attain that frame, that whilst the work of faith and obedience thrives in our hearts and lives, we are not much moved with whatever else befals us in this world. This was the frame of our apostle, Acts xxi. 13; Phil. iii. '7, 8. But because of the weakness, and engagement of our natural affections unto the lawful comforts of this life, some are not able to rise unto that height of the undervaluation and contempt of these things, whilst the work of our obedience goes on, which we ought all to aim at; yet we must say, that if there be any sincerity in making our obedience the principal design of our lives, there will be a constant preference of it unto all other things. As whena man hath many particular losses, he may be allowed to be sensible of them, yet if he have that still remaining, wherein his main stock and wealth doth consist, he will not only be relieved or refreshed, but satisfied therewith. But if a man who pretends much unto a great stock and trade in another country, gives up all for lost upon some damages he receiveth at home in his house or shop, it is plain he hath no great confidence in the other treasure that he pretended unto. No more have men any especial interest in the work of obedience, which, whilst they suppose it to be safe, do yet lose all their comforts in the loss of other things 3. When any thing is the object of our chief design, the princi «1 contrivances of our minds will be concerning it. And this makes the great difference in profession and duties. Men may multi ply duties in a course of them, and yet their spirits not be engaged in and al out them as their business. Consider how most men are conversant abou ttheir secular affairs. They do not only do the things that are to be done, but they beat, as we say, their heads and minds about them. And it is observed, that however industrious in their way many men may be, yet if they have not a good contrivance and projection about their affairs, they seldom prosper in them. It is so also in things spiritual. The fear cf the Lord is our wisdom; it is our wisdom to keep his commandments and walk in his ways. Now the principal work of wisdom, is, 1. In contriving and disposing the ways and methods whereby any end we aim at, may be obtained. And where this is not exercised, there obedience is not our work. How temptations may be avoided, how corruptions may be subdued, how graces may be increased and strengthened, how opportunities may be improved how duties may be performed to the glory of God, how spiritual life may be strengthened, peace with God maintained, and acquaintance with Jesus Christ increased, are the daily thoughts and contrivances of him who makes obedience his work. 2. Actual diligence and watchfulness is required in our obedience, if we do make it our work. And 3. A due consideration of what doth and will rise up in opposition unto it, or unto usin it; which things, being commonly spoken unto, I shall not here enlarge upon them.
_ The second thing whereon the apostle grounds his confidence concerning these Hebrews, is their labour of love, καὶ του κοπου τῆς ayarne. For the words express a distinct grace and its exercise, and are not exegetical of the preceding expressions. [tis not your work, that is, your labour of love. But this labour of Jove is distinguished from their work in general, as an eminent part or instance of it. This the copulative conjunction after juwy evinceth. Tou epyou ὑμων, καὶ Tov κοπου τῆς ayamne; of ‘your work,’ that is, of obedience in general, the work of faith and of your labour of love, namely, in particular and eminently. Kozo, as we observed, is passed by in some translations, but without cause; the original copies are uniform in it, and the parallel place doth expressly require it, 1 Thess. 1. 3.
4. The formal reason and principal motive unto it, which is the name of God; ‘ for his name’s sake.’
5. The way of its exercise; it was by ministration, both past and present; in that you have ‘ ministered and do minister.’
In the first of these, the apostle observes the grace itself, and its exercise, their love and its labour. ae
This grace or duty being excellent and rare, and its exercise in labour being highly necessary and greatly neglected, and both in conjunction being a principal evidence of a good spiritual condition, of an interest in those better things which accompany salvation, | shall a little divert unto the especial consideration of them. seer
Ayarn, love, is the second great duty of the life of God, which is brought to light by the gospel. It is faith that gives glory to God on high, and love that brings peace on the earth, wherein the angels comprised the substance of our deliverance by Jesus Christ, Luke il. 14. Neither is there any thing of it in the whole world, but what is derived from the gospel.
All things were at first made in a state of love. That rectitude, — order, peace, and harmony which was in the whole creation, was an impression from and an expression of the love of God. And our love towards him was the bond of that perfection, and the stability of that state and condition. The whole beauty of the creation below, consisted in this; namely, in man’s loving God above all, and all other things in him and fer him, according as they did participate of and express his glory and properties. This represented that love which was in God towards all his creatures, which he testified by declaring them to be all very good.
When man by sin had broken the first link of this chain of love, when thereby we lost the love of God to us, and renounced our own love to him, all things fell into disorder and confusion in the whole creation; all things were filled with mutual enmity and hatred. The first instance of mutual love among the creatures, was that between angels and men, as those which were in the nearest alliance, and made for the same end of the glory of God. For as the angels rejoiced in the whole creation of God, when those ‘ morning stars sang together, and all the sons of God shouted for joy,’ Job xxxvili. 7, so man, being the most capable object of their love, was their especial delight. And man being made to love God above all, and all other things in him and for him, his principal love must be fixed on those who had most of the image, and made the most glorious representation of God. But the bond of love being dissolved, mutual enmity succeeded in the room thereof. And the first act of angelic obedience we read of, was their keeping man from a return into Eden, and eating of the tree of life, Gen. iii. 24, and man could look on them only as flaming swords, ready to execute the wrath of God and the curse upon him. And this state would have continued unto eternity, had not ‘God gathered all things again into one, both which are in heaven and which are in earth, even in Christ Jesus,’ Eph.i. 10. There could never more have been any love, nor any duties of love, between angels and men, had not God restored all things by Jesus Christ. This is the only foundation of the whole ministry of angels in love, Heb. 1.14. For men themselves, mutual enmity and hatred possessed them. And he who first acted in that frame and spirit which came upon them, was a murderer, and slew his brother. And this the apostle proposeth as the instance and example of that hatred and enmity, which is among men under the curse, 1 John i. 11, 12. And there is no greater evidence. of any person’s being uninterested in the restoration of all things by Christ, than the want of that love which was again introduced thereby. So the apostle, describing the condition of men in their unregenerate condition, affirms that they ‘live in malice and envy, hateful, and hating one another,’ Tit. in. ὃ, There ensued also an enmity between man and all the creation here below. The sin of man had brought all things into a condition of vanity and bondage, which they groan to be delivered from, Rom. vii. 20—22. And the earth, the common mother of them all, as if it were to revenge itself on men, brings forth nothing but thorns and thistles, Gen. ii. 18, and yields not her strength to his labour, Gen. iv. 12. Hence is all that vanity, vexation, and sore travail with which the life of man is filled. After the entrance of this disorder and confusion, there was nothing of true original love in the world, nor was it by any means attainable. For it all arose from the love of God, and was animated by our love unto him. But now all things were filled with tokens and evidences of the anger, displeasure, and curse of God for sin. And men were wholly alienated from the life of God. No new spring or life can be given unto love, but by a new discovery, that God was love, and had a love for us. For so the apostle tells us, ‘ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation of our sins, 1 John iv. 10.. ‘ But if God so loved us, we ought also to love one another,’ ver. 11. No love could there be until a fresh revelation was made that ‘ God is love;’ for the first which he had made in the creation, was utterly lost. And this was done by Jesus Christ.
There was some step made unto that confusion which ensued on the loss of this universal love by the first promise; without which, the whole lower creation would have been a hell, and nothing else. This was the spring of all that love which was in the Old Testament, because it was a new discovery that there was yet love in God towards fallen mankind. And whatever in the world may pretend thereunto, yet if it proceed not from the new revelation and discovery, that God is love, it is nothing of that divine love which is required of us. And this is only in Christ; in him alone, the χρηστότης and φιλανθρωπία, the ‘benignity and love of God unto mankind appeared,’ Tit. i. 4. And here is a foundation laid, and a spring opened, of a love far more excellent than that which our nature was furnished and adorned withal in the first creation. For the love of God being the cause and fountain of ours, which is a compliance with the manifestation of it, the more eminently the love of God is manifested, the more eminent is that love which is the fruit thereof. And God’s love is far more gloriously displayed in Christ, than it was in all the works of his hands. In him alone we know not only that God hath love, but that he is love; that he hath love for sinners, and that such a love, as in the spring, means, and effects of it, is every way ineffable and incomprehensible.
The whole of what I intend, is expressed by. the apostle John, 1 John iv, 7—12, ‘ Beloved, let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God; he that loveth not, knoweth not God, for God is love. In this was manifested the love-of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us.” All that we have before affirmed, and much more, is here declared by the apostle. It is God’s being love himself, which is the eternal spring of all love in us. Neither could we have any thing of it, or interest in it, without some glorious effect and manifestation of the love of God, which he also gave in sending ‘his Son to be a propitiation for our sins.’ And the love which proceeds from hence, hath all the glorious properties here ascribed unto it. Wherefore, there is no such way and means whereby we may express the distinguishing light, grace, and power of the gospel, no such evidence of the reality of our interest in God, as love; or in the love of God by Christ, as by and in our own love to him and his.
The mystical body of Christ, is the second great mystery of the gospel. ‘The first is his person, that great mystery of godliness, God manifest in the flesh. In this mystical body, we have communion with the Head, and with all the members; with the Head by faith, and with the members by love. Neither will the first complete our interest in that body, without the latter. Hence are they frequently conjoined by our apostle, not only as those which are necessary unto, but as those which essentially constitute the union of the whole mystical body.and communion therein, Gal. v. 6; Eph. vi. 23; 1 Thess. i. 3; 1 Tim. 1. 14, vi. 11;2 Tim. i. 13, ii. 22. Wherefore, without love, we do no more belong to the body of Christ, than without faith itself. And in one place, he so transposeth them in his expression, to manifest their inseparable connection and use unto the union and communion of the whole body, as that it requires some care in their distribution unto their peculiar objeets, Philem. 5. ‘ Hearing of thy love and faith which thou hast towards the Lord Jesus, and towards all saints.’ Both these graces are spoken of, as if they were exercised in the same manner towards both their objects, Christ and the saints. But although Christ be the object of our love also, and not of our faith only, yet are not the saints so the object of our love, as to be the object of our faith also. We believe a communion with them, but place not our trust in them. ‘There is, therefore, a variation in the prepositions prefixed unto the respective objects of these graces. Προς τον Κυριον ἴησουν, and εἰς παντας ayiove. And this directs us unto a distribution of these graces, in their operations unto their distinct objects, faith towards the Lord Jesus, and love to the saints. But they are so mixed here, to declare the infallible connection that is between them, in the constitution of the mystical body of Christ. This, therefore, is the form, life and soul of all mutual duties between the members of Christ’s mystical body. Whatever passeth between them in outward works, wherein they may be useful and beneficial unto one another, if it spring not from this principle of love, if it be not quickened and animated thereby, there 1s nothing of evangelical communion in it.
Whereas, therefore, this grace and duty is the peculiar effect and glory of the gospel, the form and life of the mystical body of Christ, the pledge and evidence of our interest in those better things which accompany salvation, I shall briefly declare the nature of it, and show the reason of the necessity of its diligent exercise.
Mutual love among believers, is a fruit of the Spirit of holiness, and effect of faith, whereby being knit together in the bond of entire spiritual affection on the account of their joint interest in Christ, and participation of the same new, divine, spiritual nature from God, they do value, delight and rejoice in one another, and are mutually helpful in a constant discharge of all those duties, whereby their eternal, spiritual and temporal good may be promoted.
1. It is a fruit of the Spirit of holiness, of the Spirit of Christ, Gal. v. 22. It is no more of ourselves than faith is, it is the gift of God. Natural affections are inlaid in the constitution of our beings. Carnal affections are grown inseparable from our nature as corrupted. Both, excited by various objects, relations, occasions, and intere’ts, do exert themselves in many outward effects of love. But this love hath no root in ourselves, until it be planted in us by the Holy Ghost. And as it Is so, it is the principal part of the renovation of our natures to the image of God who is love. ‘ This love is of God; and every one that loveth, is born of God,’ 1 Johniv. 7. You are taught of God to love another.
2. It is an effect of faith. ‘ Faith worketh by love, Gal. v. 6.
Hence, as we observed before, love to the saints is so frequently added unto faith in our Lord Jesus Christ, as the effect and pledge of it. And although it proceeds in general from faith as it respects the commands and promises of God, yet it derives immediately from faith as acted on the Lord Jesus Christ. For he, being the Head of the whole mystical body, it is faith in him that acts itself by love towards all the members. Holding him the Head by faith, the whole body edifies itself in love, Eph. iv. 15,18. And the more sincere, active, and firm our faith in Christ is, the more abundant will our love be towards all his saints. For faith in Christ doth first excite love unto him, from whom, as it were, it descends unto all that it finds of him in any others. And our love of the saints, is but the love of Christ represented and exhibited unto us in them. The Papists tell us that love or charity is the form of life or faith, without which it is dead. It is so far true, that according to the apostle James, where it is not, there faith is dead. Not that it is the life of faith, but that faith, wherever it is living, will work by love. Faith, therefore, is the life, the quickening, animating principle of love, and not on the contrary. And that love which proceedeth not from, which is not the effect of, which is not enlivened by faith, is not that which the gospel requireth.
3. Believers are knit together in an entire affection. This is that cement whereby the whole mystical body of Christ is fitly joined together and compacted, Eph. iv. 16. This mutual adherence is by the uniting, cementing efflux of love. It is but an image of the body, or a dead carcase that men set up, where they would make a bond for professors of Christianity, consisting of outward order, rules, and methods of duties. A church without it, is a heap of dead stones, and not living stones, fitly compacted and built up, a temple unto God. Break this bond of perfection, and all spiritual church order ceaseth; for what remains, is carnal and worldly. There may be churches constituted in an outward human order, on supposed prudential principles of union, and external duties of communion, which may continue in their order, such as it is, where there is no spiritual evangelical love in exercise among the members of them. But where churches have no other order nor bond of communion, but what is appointed by Christ, wherever this love faileth, their whole order will dissolve.
4, This mutual love among believers, springs from, and is animated by their mutual interest in Christ, with their participation of the same divine nature thereby. It is from their union in Christ the Head. that all the members of the body, do mutually contribute what they derive from him unto the edification of the whole, in the exercise of love. Hereby are they all brought into the nearest relation to one another, which is the most effectual motive and powerful attractive unto love. For, as the Lord Christ saith of every one that doeth the will of God, ‘the same is my brother, and sister, and mother,’ Matt. xi. 50, he is dearly beloved by him, as standing in the nearest relation unto him; so are all believers, by virtue of their common interest in Christ their Head, as brothers, sisters, and mothers to each other; as members of the same body, which is yet nearer, whence the most intense affection must arise. And they have thereby the same new, spiritual nature in them all. In love natural, he that doth most love and prize himself, commonly doth least love and prize others. And the reason is, because he loves not himself for any thing which is common unto him with others, but his self-love is the ordering and centering of all things unto his own satisfaction. But with this spiritual love, he that loves himself most, that is, doth most prize and value the image of God in himself, doth most love others in whom it is. And we may know whether we cherish and improve grace in our own hearts, by that love which we have unto them in whom it doth manifest itself, 1 John v. 1.
5. This love, in the first place, acts itself by valuation, esteem and delight. So the Psalmist affirms, that all his delight was in the saints, and in the excellent in the earth, Ps. xvi. 3. The apostle carries this unto the height in that instance, wherein we ought to ‘lay down our lives for the brethren,’ 1 John 1.16. For where life is comprehensive of all that is dear or useful unto us in this world, what we ought, if called thereunto, to part with our hves for, we value and esteem above them all. It is true, the cases wherein this is actually required in us, do not frequently occur; and they are such alone, wherein the glory and interest of Christ, are in an especial manner concerned. But such a love as will always dispose, and when we are called, enable us unto this duty, is required to be in us, if we are the disciples of Christ. So are we to prize and value them, as at least to be ready to share with them in all their conditions.
6. This love acts itself by all means, in all ways and duties whereby the eternal, spiritual, and temporal good of others may be promoted. And it would require a long discourse to go over but the principal heads, of those ways and duties which are required unto this end. Something will be spoken afterwards to that purpose. At present 1 have aimed only at such a description of this love, as may distinguish it from that cold, formal pretence of it in some outward duties, which the most satisfy themselves withal.
This is that love, which the gospel so earnestly commendeth unto, and so indispensably requireth, in all the disciples of Christ. This, © with its exercise and ettects, its labour and fruits, is the glory, life, and honour of our profession, without which, no other duties are accepted with God.
And the reason is manifest from what hath been spoken, why the apostle giveth this as a ground of his good persuasion concerning these Hebrews, as that they had an especial interest in those better things from which salvation is inseparable. For if this love in general be so a grace of the gospel, if it so spring and arise from the love of God in Christ, as that there neither ever was, nor can be the least of it in the world, which is not an emanation from that love; and if in its especial nature it so particularly relates to the Spirit of Christ, and our union with him, it must needs be among the principal evidences of a good spiritual condition. And the same will yet farther appear if we consider the grounds whereon it is enforced in the gospel, which are principally these that follow:
1. As the head of all other considerations, the Lord Christ expresseth it as that which was to be the great evidence unto the world of the truth and power of the gospel, as also of his own being sent of God: John xvii. 21, “ That they all may be one, as thou, Father, art in me, and 1 in thee, that they also may be one in us, that the world may believe that thou hast sent me.’ It is true there is another ’ especial principle of the union of believers, as they are one in God and Christ. This is that one Spirit whereby they all are united unto him as their mystical head. But this alone is not here intended, as being that which the world can no way discern, nor consequently be convinced by. He intends therefore their unity among themselves, the life, and spirit, and bond whereof is this love, as hath been declared. There is no other kind of unity which may be among Christians, that carrieth the least conviction with it, of the divine mission, truth, and power of Christ. For they may be all carnal, - from carnal principles, and for carnal ends, wherein the world can see nothing extraordinary, as having many such unities of its own. Herein, therefore, doth the testimony consist, which we give to the world, that Jesus Christ was sent of God. And if we fail herein, we do what we can to harden the world in its impenitency and unbelief. To see believers live in love, according to the nature, and acting the duties of it before-mentioned, was, in ancient times, a great means of the conviction of the world, concerning the truth and power of the gospel, and will be so again, when God shall afresh pour down abundantly that Spirit of light and love which we pray for. And, in some measure, it doth so at present. For whosoever shall consider the true church of Christ aright, will find the evidences of a divine power in this matter. For it doth, and ever did consist, of all sorts of persons, in all nations and languages whatever. High and low, rich and poor, Jews, Greeks, barbarians, Scythians, men of all interests, humours, oppositions, dividing circumstances, at distances as far as the east from the west, do constitute this body, this society. Yet is there among all these, known to each other or unknown, an ineffable love, ready to work and exercise itself on all occasions, in all the ways before insisted on. And this can be from no other principle but the Spirit and divine power of God, giving testimony thereby unto the Lord Christ, whose disciples they are.
2. Our right unto, our privilege in, and evidence of our being the disciples of Christ, depends on our mutual love, John xiii. 34, 35, ‘A new commandment I give unto you, that you love one another; as I have loved you, that ye also love one another. By this shall all men know that you are my disciples, if you have love one to another.’ This especial commandment of Christ concerning mutual love among his disciples, is here and elsewhere called a new commandment. When mankind by sin fell off from the love of God, and out of it, from loving him and being loved of him, they fell into all manner of discord and enmity among themselves, living in malice and envy, hateful, and hating one another, Tit. iii. 3. And from the same root still springs all contention. ‘ From whence come wars and fightings? come they not hence, even from your lusts?’ James iv. 1. In the former revelations of the will of God, as in the law, there was mutual love commanded, envy, hatred, and revenge, being furbidden. But yet there was a great defect and weakness in this matter, partly in the obscurity of the law, partly out of some forbearances which God was pleased to exercise towards that carnal people, by reason of the hardness of their hearts; and partly out of their darkness that they did not understand the spirituality and holiness of the commands. But the principal imperfection of the law in this matter was, that it gave no example of that love, which is necessary to restore us into that condition of the love of God and one another, from which we fell. This was reserved for Christ, that in all things he might have the preeminence. Until he set us the example of it in his inexpressible love to us, which is so frequently proposed unto our imitation, we could not know what kind of love it was wherewith we ought to love one another. ‘So saith he here, ‘ that you love one another as I have loved you;’ see John xii. 34. Hence the commandment of love becomes a new commandment; not only because it was newly revived by Christ in an especial manner, when the doctrine of the duties of it was cast under Pharisaical corruptions, Matt. v. and the practice of it | in the wickedness of the world; nor only because it was more plainly and clearly given by him than it had been under the law; nor only because he had revealed the love of God unto us; but principally because it was now founded, established, and animated, by the example of the love of Christ himself, which gave it a new life and nature, making it a new commandment. And the first observance of it is the first evidence of the renovation of all things by Jesus Christ. He came to restore and renew all things; but the work whereby he doth it, is for the most part secret and invisible in the souls of men. What evidence and token of this great work is there given to the world? It is principally this, the bringing forth of the practice of that love, which is in a manner the fulfilling of that original law of our creation, which we broké, and from which we fell. For so he adds, ‘ By this shall all men know that you are my disciples, if you have love one for another.” The great example which I have set you, being that of love; the new commandment which I have given you, being that of love; the design I have to accomplish in and by you being the reno-. vation of love; how shall or can men otherwise know you to be my disciples but by your mutual love? Without this, therefore, we can no way evidence ourselves to be the disciples of Christ. And this, one consideration is of more weight with me, than a thousand wrangling disputes, that would furiously drive men into such outward forms and compliances, which they call love.
3. This mutual love is that wherein the communion of saints doth consist. How great a thing that communion is, appears from the place which the acknowledgment of it hath always had in the ancient creeds of the church. I do not say this communion doth consist solely therem. There belongs unto it a common participation of the same sanctifying Spirit; and a common interest in the same spiritual Head, Christ Jesus, as to its principles; and common participation of the same ordinances, as to its exercise. But herein doth this communion among themselves principally consist. That it hath no concern in an outward compliance with certain rites and ceremonies, that are invented, not for the life of unity, but for a show of uniformity, I suppose all men are well enough satisfied. But this is the order of the communion of saints. The foundation of it is laid in a joint participation of the same quickening Spirit, and union with Christ thereby. It is acted and exercised by love arising from this spring; and it is expressed in our joint participation of the same ordinances of worship. Hence it is apparent that where this love is not, there is no communion of saints, nor any thing belonging thereto. For our participation together in the same ordinances is no part thereof, unless the influences of our original communion in the participation of the same Spirit, be conveyed thereunto by love, by which alone it is acted. This the apostle fully expresseth, Eph. iv. 15, 16, ‘ But speaking the truth in love, we may grow up into him in all things which is the Head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.’ There is not a more eminent description of the communion of saints, especially as united in church order, in the whole Scripture. And we see that it begins and ends in Jove, and so is carried on from first unto last. The spring and fountain of it lies in our relation unto, and union with Christ, the Head. And we are said to grow up into him in all things, when we expressly derive all from him, and direct all to him; when, in the increase of every grace, our union with him is more express and confirmed, and our likeness and nearness to him is enlarged. From him, as from the Head, the whole body, and every member thereof, hath all those spiritual supplies, whereby their union with him is expressed, and their communion among themselves is acted and carried on. For the union and communion of the church doth not consist in things of outward order, and supposed decency, but in the fit joining and compacting of all the members in the same body, by an effectual communication of spiritual supplies from Christ the Head, which do naturally cast every part of the body into that place and use which is designed unto them. But what do the saints themselves as members of this body? Why, every joint, every principal person on the account of gifts, grace, or office, yea, every part, every member, contributes to the edification of the whole, and the increase of grace in it, which is the end of all this communion. But how is this done, how is their part acted? Saith the apostle, It is done by love. The foundation of it lies in their ‘ speaking the truth in love,’ αληϑευοντες ev ayary, holding, believing, professing the truth, so as to exercise mutual love thereby. In whatsoever we manage the truth, in all that we have to do in the profession of it, in speaking, preaching, conference, instruction, it is all to be managed in love to the whole body, or we had as good let it alone. And the end of all is edification in love; that is, either by love, εν for δια, which is frequent; or in love, seeing, in the increase or enlargement thereof doth our edification principally consist. For as love edifieth, 1 Cor. viii. 1, is the principal means of the edification of the church, so it is itself im its increase a principal part of edification. A church abounding in love, is a church well built up in its faith. And this also farther evinceth the necessity of this duty and grace. The communion of saints in any thing else without this, is a deceitful figment.
4. Without this love, we are of no use in the church of God.. Some men seem to be very useful by their gifts, and I wish that none do pride themselves in them, or bear themselves high on them. For of themselves they are apt to puff us up. But the very truth is, that without this love, and the constant exercise of it, they are of little or no use unto the true spiritual edification of the church. This our apostle doth not only plainly affirm, but also so largely argue, as we need not further insist on it, 1 Cor. xii. For he doth not only compare the most excellent gifts of the Spirit with it, preferrmg it above them all; but also declares that without it no man by virtue of those gifts is of any better use in the church, than a little sounding brass, or a tinkling cymbal, ver. 1—3. Wherefore we may consider,
5. That whatever grace any man may seem to have, whatever profession he may make, of whatever use he may appear to be, if he have not this love, if he live not in the exercise of it, he hath indeed no grace in truth, nor any real interest in the benefits of the gospel. Faith, where it is sincere, worketh by love, Gal. v. 6, and that which doth not so is vain, dead, and useless, James 11. 14—16. If we love one another, we are born of God, and know God; if we do not, we know not God, whatever we pretend, for God is love, 1 John iv. 7, δ. And many other considerations of the like nature might be called over, from whence it is manifest what ground the apostle had to lay so great weight as he doth on that love which he had observed among the Hebrews.
[I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this grace. I know not how it comes to pass, but so it is, that men are harassed continually about want of love, with writings keen and invective, yet little fruits do we see to come thereof. And the plain reason of it is, because the love which men so contend for, is confined to that practice in and of ecclesiastical communion, whose measures they have fixed to themselves. If you will do thus and thus, go in such or such ways so or so far, leave off such ways of fellowship in the gospel as you have embraced, and think according unto the mind of God, then you have love, else you have none atall. How little either unity or love hath been promoted by such principles and practices, is now evident. yea how much divisions, animosities, and mutual alienations of minds and affections, have been increased by them. For my part, I shoulc be sorry that any man living should outgo me in earnest desires that all the people of God were agreed and united, as in faith and love, s¢ also im the same way of worship, in all things. However, I know my desires unto that end are sincere. But that there can be no love or no due exercise of it, until that be accomplished, I am not per suaded, I do not believe; yea I judge that if ever it be, it will rather be the effect and fruit of love, than the cause of it. Let us therefor all lay hold on the present season, and not lose the exercise of love whilst we contend about it. I know no way wherein I judge that any who fear God in the world do walk at this day, that is in and of itself inconsistent with gospel love, or a real obstruction to the exercise of it. If any such there be, it is really to be abhorred. And the more semblance there is of such an evil in any opinion, way, or practice, the more it is to be suspected. But to charge this upon the gathering of the professors of the gospel and obedience unto Christ, into particular congregations, or especial societies for church administrations, hath an appearance at least of envy, ill-will, and ignorance. For none of the institutions of Christ, such as this is, can either directly, or by any just consequences, obstruct that love which he requireth of his disciples, and which indeed they are all suited to promote. And this of particular churches, is an effect of the wisdom of Christ, providing a way for the constant and due exercise of that love towards some, which is to be extended unto all as opportunities are offered. And those who would persuade us to forsake these assemblies, and to break up these societies, that returning into the larger communion of the many, we may have and exercise love, do but persuade us to cast away our food that we may be strong, and to throw away our clothes that we may be warm.
Let us therefore not wait for other seasons, nor think any outward thing previously necessary unto the due discharge of this great duty of the gospel. We are in our way, let us go about our work. And I shall only at present give a few cautions against the common hinderances of it, because it must yet be spoken to again immediately.
1. Take heed of ἃ froward natural temper. Wherever this is predominant, it either weakens love, or sullies the glory of its exercise. Some good persons have naturally so much of the Nabal in them, that a man scarce knows how to converse with them. They mingle all the sweet fruits of love with so much harshness and sourness, as makes them ungrateful to those who most need them. I think it is a mistake, that grace only subdues our sinful corruptions: it will, if cared for and used as it ought, cure our natural dispositions, so far as any evil, or occasion of evil, is as it were incorporated with them. If it maketh not the froward meek, the angry patient, the peevish and morose sweet and compliant, how doth it make the leopard lie down with the kid, and the wolf dwell with the lamb? Isa. x1. 6. And it is not enough considered how great a lustre is put upon the exercise of love, when it is accompanied with a natural condescension, compliance, and benignity.
2. Watch against the disadvantages of an outward condition. Those of high degree are usually encompassed with so many circumstances of distance, that they know not how to break through them, unto that familiarity of love that ought to be among believers. But as the gospel, on all civil or secular accounts, leaves unto men all their advantages of birth, education, offices, power, manner of converse, free and entire, so with respect unto things purely spiritual, it lays all level among believers. In Jesus Christ, there is neither Jew nor Greek, _ barbarian nor Scythian, bond nor free, but all are one in Christ, and it is the new creature alone that makes the difference. Hence in all affairs of the church, we are forbidden to have any respect unto the outward state and condition of men, James 11. 1—5. We all serve the same common Lord and Master, who, when he was rich, for our sakes became poor. And if we for his sake lay not aside the consideration of all our riches, with that distance of mind and conversation from the poorest saints, we do not act as becometh his disciples. I speak not now of the laying out of men’s wealth for the use of the poor, but of lowliness of mind, in condescending unto a brotherly communion in love with the meanest of them. Let therefore the greatest know, that there is no duty of spiritual love that unbecomes them. And if their state and condition keep them from that communion of love which is required of all believers, it is their snare and temptation. If they converse not familiarly with the lowest of them ds they have occasion, if they visit them not when it is requisite, if they bear them not in their hearts and minds as their especial church relation requires, they sin against the law of this holy love.
3. Watch against provocations. Whilst we and others are encompassed with the body of our infirmities, we shall meet with what we may be prone so to esteem. Where men are apt to turn every infirmity, every failing, every neglect, and it may be every mistake, into a provocation, and to take offence thereat, never expect any thing of love from such persons. For as their frame is a fruit of pride and self conceit, so it is diametrically opposite unto all the principal actings of love described by our apostle, 1 Cory xin. ἘΞ
4. Take heed of resting satisfied in the outward duties of love, without the inward workings of it, as also in an apprehension of inward affections, without outward fruits. Men may have a conviction, that all the outward duties of love, in warning, admonishing, comforting, relieving with outward supplies, are to be attended unto, and may accordingly be exercised in them, and yet exercise little real love in them all. Hence our apostle supposeth that a man may give all his goods to feed the poor, and yet have no charity, 1 Cor. xi. ὦ. All fruit partakes of the nature of the root. If the good we doin these kinds proceed only from conviction of duty, and not from fervent love, they will prove but hay and stubble that will burn in their trial.
Secondly. With this love, as an eminent adjunct of it, the apostle expresseth the labour of it, ‘the labour of love,’ κοπος tne αγαπης: laboriosa charitas, ‘ laborious love,’ saith Beza. Laboris ex charitate suscepti, Eras. ‘the labour undergone on the account of love,’ that is, in the exercise of it. Kozoc is such a kind of labour as 15 attended with much difficulty and trouble, a painful labour. A lazy love, like that described by the apostle, James 11. 15, 16, and which most men satisfy themselves withal, is no evidence of a saving faith. But we are here taught that love, if it be true, is laborious and diligent; or great and difficult labour is required unto love in its due exercise. It is not unto love itself absolutely, but unto its exercise, that this labour is required; yet this exercise is such as 15 inseparable from the grace itself. And this is necessary upon the account of the difficulties that he in its way, and the opposition that it meets withal.
These make a work laborious and painful. Faith and love are generally looked on as easy and common things; but it is by them who have them not. As they are the only springs of all obedience towards God, and usefulness towards men, so they meet with the greatest oppositions from within and from without. I shall name some few of those which are most effectual, and least taken notice of. As,
1, Self-love. This is diametrically opposed unto it. Self-love is the making a man’s self his own centre, the beginning and ending of all that he doth. It makes men grudge every drop of good that falls besides themselves; and whoever is under the power of it, will not willingly and cheerfully do that for another, which he thinks he can do for himself. This is the measure of self: whatever is added unto it, it doth not satisfy, it would still have more; and whatever goeth” from it, on one account or other, itis too much, it doth not please. Unless this be in some good measure subdued, mortified, and cast out, there can be no exercise of love. And hereunto labour is required. For man being turned off from God, is wholly turned into himself. And without a holy violence unto all our affections as naturally depraved, we can never be freed from an inclination to centre all in self. And these things are directly contradictory. Self-love, and love of the saints, are like two buckets; proportionably unto the rising of the one, the other goeth down. Look unto what degree soever we arise in self-love, whatever else we do, and whatever our works may be, to the same proportion do we sink in Christian love.
2. Evil surmises rise up with no small efficacy against the exercise of love. And they are apt on various accounts to insinuate themselves into the minds of men, when they are called unto the discharge of this duty. One thing or other from this depraved affection which our nature is obnoxious to, shall be suggested to weaken our hearts and hands in what we are about. And it requires no small spiritual labour to cast out all such surmises, and to give up ourselves to the conduct of that charity which ‘suffereth long and is kind, which beareth all things, believeth all things, hopeth all things, endureth all things,’ 1 Cor. xu. 7.
3. Distrust of God’s promises as to supplies for ourselves. Men are afraid that if they should enlarge themselves in a way of bounty towards others, which is one duty of love, they may in time be brought even to want themselves, at least, as unto that proportion of supplies which they judge necessary. It were endless to recount the sacred promises which give assurance of the contrary. Nor can any one instance in the whole world be produced unto this purpose. But these are looked upon as good word: by the most, but are not really believed. Yea men are apt to deceive their souls in supposing they believe the free promises of God concerning grace and mercy, whilst they believe not those which are annexed unto duty. For he who believeth not any promises of the gospel, believeth none. Faith doth as equally respect all God’s promises, as obedience doth all his commands, And it was a good design ina reverend person, who wrote a discourse to prove from the Scripture and experience, that largeness in charity is the best and safest way of thriving in this world.
VOL,
4. Where the objects of this exercise of love are multiplied, weariness is apt to befal us, and insensibly to take us off from the whole. The wisdom and providence of God do multiply objects of love and charity, to excite us to more acts of duty; and the corruption of our hearts with self-love useth the consideration of them, to make us weary of all. Men would be glad to see an end of the trouble and charge of their love, when that only is true which is endless. Hence our apostle in the next verse expresseth his desire, that these Hebrews should not faint in their-work, but show the same diligence unto the full assurance of hope unto the end; see Gal. vi. 9. And if we faint in spiritual duties because of the increase of their occasions, it is a sion that what we have done already, did not spring from the proper ‘root of faith and love. What is done in the streneth of nature and conviction, howsoever vigorous it may be for a season, in process of time will decay and expire. And this is the reason why so many fail in the course of their profession. All springs of obedience that lie in convictions, and the improvement of natural abilities under them, will at one time or other fade and dry up. And where we find ourselves to faint or decay in any duties, our first inquiry should be after the nature of their spring and principle. Only the Spirit of God is living water that never fails. So the prophet tells us, ‘that even the youths shall faint and be weary, and the young men shall utterly fail,’ Isa. ΧΙ. 30. They who seem to be the strongest and most vigorous in the performance of any duties, yet if they have nothing but their own strength, the ability of nature under convictions to trust unto, they will and shall faint and utterly fail. For that such are intended is manifest from the opposition in the next words; but ‘they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint, ver. 91. If our strength and duties be derived by faith from God, the more we engage in them, the more it will be increased. ‘The way of the Lord is strength to the upright,’ Prov. x. 29. Where we are upright in the way of God, the very way itself will supply us with new strength continually; and we shall go from strength unto strength, Ps. Ixxxiv. 7, from one strengthening duty unto another, and not be.weary. But hereunto diligence and labour also is required. From these and the like considerations it is, that the apostle here mentioneth the industrious labour of love that was in the Hebrews, as an evidence of their saving faith and sincerity.
The next thing expressed in these words, is the evidence they gave of this labour of love, and the means whereby the apostle came to know it. They showed it, evedeiEacSe, ‘ ye have shown or manifested it.” The same word that James useth in the same case, δειξον μοι, ch. ἢ. 18, ‘show me thy faith by thy works,’ declare it, make it manifest. And a man may show a thing two ways: 1. By the doing of it. 2. By declaring what he hath done. He that works visibly in his calling, shows his work by what he doth. And he who works in secret may declare it as lie hath occasion. It is in the first sense that the Hebrews showed their labour of love, and that James requires us to show our faith and works. The things themselves are intended, which cannot but be manifest in their due performance. To show the labour of love, is to labour in the duties of it, as that it shall be evident. Yet this self-evidencing power of the works of love, isa peculiar property of those that are some way eminent. When we abound in them, and when the duties of them are above the ordinary sort and rate, then are we said to show them, that is, they become conspicuous and eminent. To that purpose is the command of our Saviour, Matt. v. 16, «Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Not only let it shine, but let it so shine, which respects the measure and degree of our obedience; and herein are we required so to abound that our works may be evident unto all. If they will take no notice of them for their good, if they will revile us and reproach us for our good works, as though they were evil works, which is the way of the world towards most duties of gospel obedience, they themselves must answer for their blindness: our duty it is so to abound in them, as that they may be discerned and seen of all who do not either shut their eyes out of prejudice against what we are, or turn their faces from them out of dislike of what we do. Nothing is to be done by us that it may be seen: but what may be seen is to be done that God may be glorified. Wherefore these Hebrews showed the work of faith and the labour of love, by a diligent attendance unto, and an abundant performance of the one and the other.
3. The end, or reason, or cause of their performance of these duties, which gives them spirit and life, rendering them truly Christian and acceptable unto God, is added, εἰς ro ονομα αὐτου, ‘ towards his name.’ Some would have εἰς ro ovoua, to be put for ev τῳ ονοματι; ‘in his name;’. which also may bear the sense here intended. But ‘towards his name,’ is more emphatical. And we may observe, 1. That in this place it respects not the whole work of these Hebrews, the work of faith before mentioned, but it is peculiarly annexed unto the labour of love, the labour of love towards his name. 2. That it was the saints that were the immediate object of that love; as is declared in the words ensuing, ‘in that you have ministered to the saints, and do minister.’ Wherefore it is a love unto the saints on the account of the name of God, that is intended. And this love unto the saints is towards the name of God on three accounts. 1. Objectively, because the name of God is upon them; they are the family that is called after his name. Of him the whole family of them in heaven and earth is named, Eph. iii. 15. They are the family of God, or household of God, ch. ii. 19, the saints of the Most High, Dan. vi. 27. The name of God is upon them, and therefore what is done unto them is done towards the name of God, whether it be good or evil. 2. Formally, because their relation unto God is the reason why they laboured in love towards them. This is that which gives this love its especial nature, when it is exercised towards any, merely on the account of their relation unto God, because they are his, because his name 15 called on them. 3. Efficiently. The name of God is his authority and will: God requires this labour of love of us: it is his will and command; and, therefore, whatever we do in the discharge of it, we do it towards his name, that is, with a reverence of, and regard unto his will and authority. The whole, therefore, of this duty rightly performed, begins and ends with the name of God. Hence, we may observe, that,
Obs. III. It is a due regard unto the name of God that gives life, spirituality, and acceptance unto all the duties of love which we perform towards others. _ Great things have been done in the world, with a great appearance of love, which yet have been all lost as to the glory of God, and the spiritual advantage of them by whom they have been done. Some have been lost from a principle of superstition, some from a design of merit, some from vain glory, or a desire of reputation, by being seen of men. And many other ways there are whereby men may lose the benefit of what they have wrought. Now, whereas this labour of love is a duty which hath so many difficulties attending it, as we have before declared, it is of the highest concernment unto us to take care that what we do therein be not lost. Unless it be done with respect unto the command of God, and so bea part of the obedience of faith, unless it be influenced with a regard of their relation unto God, and his peculiar concernment in them towards whom our love is exercised, it will not endure the trial, when the fire of it shall _ consume all hay and stubble. What we do in this kind, 1s so to be done as that the Lord Christ may own it as done to himself in the first place.
Again. There is the object of this love in its exercise, and they are οἱ ἁγιοι, ‘ the saints.’ And they are considered either as to their general condition and qualification, which is expressed, ‘ they are saints;? or as unto their particular state and circumstances, they are such as stand in need to be ministered unto. |
2. They are supposed to be in such an outward condition as to stand in need of being administered unto; they were in some kind of wants or distresses. And such was in an especial manner the condition of the saints at that time among the Hebrews. Their poverty was such as that our apostle in many places, perhaps in all where the gospel had success, made collections for them. And as he pressed the Gentile believers to a contribution unto this purpose, with weighty arguments, Rom. xv. 25—27, so he looked on his duty herein of so great importance, that he earnestly requests that his discharge of it might be accepted with God, and by the poor saints themselves, ver. 30, 31. And where any churches had largely ministered in this kind, he rejoiceth in it, as that which would tend to the unspeakable advancement of the glory of God’s grace, 2 Cor. ix. 11—15. And this duty was the apostle most careful in, as that wherein he gave a testimony to the change of the church estate of the Old Testament. All the Jews before, all the world over, did send their oblaticns in things dedicated—silver and gold, unto the temple. And if they made any proselytes among the Gentiles, the first thing they did was to cause them to acknowledge their obedience, by sending gifts to the treasury of the temple; and that this was done from all parts of the Roman empire, was known and complained of. Wherefore, our apostle declares that the old charch state was now changed, and that the believing saints were become the only temple of God. And, therefore, from all those whom he made proselytes of, or won to the faith of Christ, he calleth a benevolence for that temple, or the poor saints in Judea. This, therefore, was an eminent duty in that place and at that season. For this poverty and these exigencies they were cast under on many accounts. For at that time they were under great oppressions and devastations by the covetousness and rapine of their rulers, the Roman governors. And the whole nation was every day vexed by seditious persons, and prevailing multitudes of robbers. And these things were common unto them with others. But, moreover, they were exposed in particular for the profession of the gospel unto great persecution, wherein in an especial manner their goods were spoiled, and their persons brought under various distressing calamities, as our apostle declares, ch. x. 32—34. Besides, generally those who gave up their names to Christ were of the lower sort of the people,—the poor among them receiving the gospel. All these things declare their wants to have been great, besides other incidents of life that might befal them unto their distress. These were they unto whom the Hebrews ministered, whose condition put an eminence on that duty..
But it may be said, that if this were their state, how could any of them, or how could the church in general, thus labour in love, by administering unto the wants of others, when they themselves were even overwhelmed with their own? I answer, 1. We do not, I fear, sufficiently understand what was the frame and spirit of those first believers; and out of how very little of their own they would administer unto the greater necessities of others, that there might be no lack in the body. So the apostle tells us that in the church of Macedonia, when they were under trials, afflictions, persecutions, their deep poverty abounded with the riches of liberality, 2 Cor. vin. 2. In their own great poverty, and under persecution, they contributed largely unto the necessity of others. For us who are apt to think that there are so many things necessary, that we may minister unto the poor saints, as so much wealth at least, so much provision for our own families, peace and some kind of quietness in what we enjoy, it is no wonder if we cannot so easily understand what is affirmed of that labour of love which was among the primitive believers. They gave freely and liberally out of their poverty, and amidst their troubles;—we can scarce part with superfluities in peace. 2. It is not improbable but that there might be some in the church, who, escaping the common calamities of the most, were able to contribute bountifully to the necessity of others; and their discharge of duty is reckoned by the apostle unto the whole church, whilst in the rest there was a willing mind, whence they were judged and accepted according to what they had, and not according to what they had not. And those who have ability in any church, should do well to consider that the honour and reputation of the whole church, in the sight of God and man, depends much on their diligence and bounty in the discharge of this duty. Hence is that peculiar direction of our apostle unto Timothy with re- Spect unto this sort of persons: ‘ Charge them that are rich in this _ world, that they be not high-minded, or trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate,’ 1 Tim. vi. 17, 18, 3. The contribution of outward things is but one way of ministration unto the saints, but one part of this duty. There are spiritual aids and assistances in visiting, exhorting, comforting that belong thereto. And herein all may be sedulously conversant, though poor and low in the world. 4. It is very probable that the whole church was very careful and diligent in looking out for help and assistance where it was needed, beyond what they had ability to supply. And hereby did they no less exercise their love, than in what they did personally themselves. For it is an ordinance of Christ, that where churches are, through persecution or poverty, rendered unable to minister unto the necessities of the poor among them, they should seek for relief from other persons or churches, walking in the same profession of the faith and order of the gospel with themselves. Wherefore, 5. The intendment of this expression is, that they industriously exercised love towards all the saints, every one according to his ability and capacity, and more is not required.
Lastly. The especial manner of the exercise of this labour of love is called ministration, and the especial object thereof is the saints, of whom we have spoken already. And concerning this ministration, the apostle ascribes it unto them with respect unto what was past, and what they did at present, both which were necessary to found the judgment on which he made concerning them: ‘ You have ministered, and you do minister.’
Atakovia, 15 a laborious and industrious ministry. And this in the church is twofold. 1. Of especial office. 2. Of common love and charity. The rise, occasion, and institution of an especial office or ministry towards the poor, is at large declared, Acts vi, and mentioned afterwards by our apostle as an abiding ordinance, Rom. xii.7; 1 Tim.
in. 8-13. And this ministration is comprised herein, though not solely intended. For what is done by these deacons, being done in the name, and by the appointment, and out of the charity of the church, is to be esteemed the ministration of the church itself. And. though there be a peculiar faithfulness and diligence required in the persons called unto this ministration, yet the ministration itself will abound or be straitened according as the whole church dischargeth its duty. But the common ministration of brotherly love, what every one doth or ought to do in his own person, is here intended. And therein six things may be considered not here to be insisted on. As, 1. The root, spring, and cause of it, which is love. 2. The manner of its performance, which is with labour and diligence. 3. The object of it, or the saints in wants, troubles, straits, or necessities. 4. The acts of it, which are many and various; the chief whereof are, First. Visiting of them. Secondly. Advice and counsel. Thirdly. Consolation. Fourthly. Supplies of their wants by outward things. 5. Endeavoursin the use of means for their full relief. Ist. With God, in continual prayers and supplications. 2d. With men according unto our interests and advantages, not being ashamed or afraid to own them in their poverty, distresses, and sufferings. 6. The rule of this ministration is every man’s (1.) opportunity, (2.) ability, (3.) especial call by objective circumstances. But these things I must not here enlarge upon.
This is that on the observation whereof the apostle grounds his persnasion concerning these Hebrews expressed in the verse foregoing. And herein he gives.us the true character of a church of sound believers. They are such a society, as being called into the fellowship and order of the gospel, do walk in faith, expressing it in fruits of obedience, carefully and diligently exercising love towards one another, on the account of the name of God, especially with a continual regard unto them who suffer or are in any distress. These are things indeed which accompany salvation. And we may observe in our passage,
Obs. IV. That it is the will and pleasure of God, that many of his saints be in a condition in this world, wherein they stand in need of being ministered unto. Hereof, as to the distinction of persons, why these shall be poor, afflicted, tempted, tried in the fire, and not others, no direct reason can be given but the sovereignty of God, which is to be submitted unto. And those whose especial lot it is to be thus exercised, may do well to consider always, 1. That this will and pleasure of God is accompanied with infinite wisdom and holiness, so as that there is no unrighteousness therein. 2. That they shall not be final losers by their poor afflicted condition. God will make all up unto them, both here and to eternity. And if there were no more in it but this, that they are brought thereby to a clearer foresight of, and more earnest longings after eternal rest and glory, they have a sufficient recompense in their hands for all their sufferings. 3. That God might have put them with others into such pastures here, only to have been fatted against the day of slaughter. Let them but consider how much spiritual and eternal niercies, wherein they are interested, do exceed things temporal, they will find they have no cause to complain, 4. Whereas it is for the glory of God, and the benefit of the church, that some should be peculiarly in an afflicted condition, they ought even to rejoice that God hath chosen them to use them as he pleaseth unto those ends. But for the ting itself, the reasons of it are revealed and manifest. For, 1. God hereby gives testimony unto all, that the good things, as they are esteemed, of this world, are no tokens or pledges of his love, and that he hath better things in store for them whom he careth for, He doth hereby cast contempt on the desirable things of the world, and testifieth that there are better things to be received, _ even in this life, than whatever is of the number of them. For had not God better things to bestow on his saints in this world than any the world can afford, he would not withhold these from them, so far at least as that they should be straitened in their want. Wherefore, in this dispensation of his providence, he doth testify unto all, that internal spiritual mercies, such as his saints enjoy, are incomparably to be preferred above all things of that kind wherein he keeps them short, 2 Sam. xxii. 5. 2. He maketh way hereby for the vigorous fruitful exercise of all the graces of his Spirit, namely, in the various conditions whereinto the members of the church are cast. And let every one look to it and know, that according unto his outward condition in the world, whether it be of want or abundance, there is a peculiar ex- - ercise of grace unto the glory of God required of him. It is expected from all that are high or low, rich or poor, free or in distress, not only that they live in the exercise of all grace in general, but also that they diligently endeavour an abounding fruitfulness in those graces, whose exercise their special condition calleth for. And, secondly, we are here taught that,
Obs. V. The great trial of our love consists in our regard to the saints that are in distress.—That is the foundation of the commendation of the love of these Hebrews—they ministered unto them. Either love, or at least an appearance of love, will be easily preserved, where we have little or no need of one another. But when the exercise of it proves costly, when it puts us unto charge or trouble, or into danger, as it doth more or less when it is exercised towards them that are in distress, then is it brought unto its trial. And in such a season we have experience, that the love of many is so far from bringing forth more fruit, as that the very leaves of it fall off, and they give over its profession. Wherefore,
Obs. VI. It is the glory and honour of a church, the principal evidence of its spiritual life, when it is diligent and abounds in those duties of faith and love, which are attended with the greatest difficulties—From hence doth the apostle commend these Hebrews, and firmly persuades himself that they were endued with those better things which accompany salvation. For hereby, as we might show, 1. God is singularly glorified; 2. The gospel is peculiarly promoted; 3. An especial lustre is put upon the graces of the Spirit, and 4. All the ends of Satan and the world in their persecutions, are utterly frustrated.
All these things have we spoken concerning the first ground of the apostle’s persuasion of the good spiritual estate at present of these Hebrews, and their future eternal safety, namely, that work of faith and labour of love which he had observed in them. Ὁ
The other ground of his persuasion is taken from the righteousness of God: “ God is not unrighteous to forget your work; ov yap αδικος 6 Θεος. I intimated before that the word used by the apostle to express the frame of his mind in this matter, wemeopuela, ‘ we are persuaded,’ ver. 9, is applied sometimes to denote the infallible certainty of faith, and sometimes the moral certainty of charity. In this place it hath respect to a double object or reason. 1. What was in the professing Hebrews, their faith and love. Hereof he could have no assurance or certainty beyond a moral persuasion, or the satisfaction of a charitable judgment. But on this supposition, his persuasion had another object, namely, the righteousness of God in the stability of his promises, whence he had infallible assurance, or did conclude infallibly unto what he was persuaded of.
The righteousness of God sometimes denotes the absolute rectitude, and perfect goodness of his nature; and hereunto all other acceptations of the word as applied unto God are to be reduced. Sometimes the equity of the holy dispensations of his justice, whereby he renders unto every one what is their due, according unto the nature of things and his holy appointments, is so called. And sometimes particularly his vindictive justice, whereby he avengeth sin, and punisheth sinners, is so expressed. Sometimes, yea frequently, the fidelity of God in keeping and accomplishing his promises, is called his righteousness. For it belongeth unto the absoiute rectitude of his nature so todo. So saith the apostle, ‘ If we confess our sins, he is faithful and just to forgive us our sins,’ 1 John i. 9. The forgiveness of sins is, on all accounts, an act of mercy which is contradistinguished unto righteousness in judgment strictly so called, James 11. 13. Wherefore that righteousness which is exercised in the pardon of sin, is no other but the faithfulness of God in the promises of the covenant; he hath promised, that he who confesseth and forsaketh his sims shall find mercy. Hence it is just with God to forgive their sins who do so. And this is the righteousness that is here principally intended. For the righteousness whereby God rewardeth the works that are wrought in men by his own grace, is the same with that whereby he forgiveth their sins, equally respecting the covenant and the promises thereof. For without the consideration hereof, strict or exact righteousness, could he neither pardon sin, nor reward our works, which being imperfect, do no way answer the rule which it doth or can proceed by. In this sense is God here said, not to be unrighteous to forget their work, that is, to be righteous so as not to forget it. He will have that respect to it which he hath graciously promised in the covenant, because he is righteous, that is, faithful in his promises. And that no other righteousness can be here intended, is evident from hence, because no work of ours doth answer the rule of any other righteousness in God.
1. It is not an unfrequent temptation unto believers, that God so far disregards them as not to take care of graces or duties in them, to cherish and preserve them. See the complaints of the church to this purpose, Isa. xl. 27, 28, xlix. 14, ‘ God hath forgotten me.’ This is here denied: God is not unrighteous to forget us or our work, so as not to cherish and preserve it. So the apostle expresseth the same persuasion concerning the Philippians, as he doth here of the Hebrews, Phil. i. 6, ‘ Being confident of this very thing, that he which hath begun a good work in you, will preserve it until the day of Jesus Christ.’ He is not unrighteous to forget it. God hath in the covenant of grace promised to preserve the faith and love of his people, that they should not perish nor be lost. Wherefore having beguna good work, and your having made some good progress in compliance with his grace, he is not unrighteous so as to forget his covenant engagement, but will preserve you, and your graces in you, unto the. end; which is the sum of that great prayer of the apostle for all believers, 1 Pet. v. 10.,
2. Respect may be had herein to the future and final reward of the faith, love, and works of believers. For this also belongs unto God’s covenant. And it is so of grace, as that the righteousness of God wherein it is due unto us, can be no other but that of his faithfulness in his promises. For neither we nor our works are capable of an eternal reward by the way of merit, ἢ, 6. that the reward should be reckonedunto us not of grace but of debt, Rom. iv. 4. And that which utterly overthrows such an apprehension is, that God himself is our eternal reward, Gen. xv. 1. And I leave it unto others to consider how they can deserve that reward. Whether of these senses he will embrace, the reader is left to determine for himself. The former seems to me more suited to the design of the apostle, and scope of the place. For he is satisfying these Hebrews that he made another judgment of them, than of those apostates whose condition he had before described. And this he doth on two grounds. First. That they were actually made partakers of sincere saving grace, and therein things that accompany salvation; and then that God in his faithfulness would preserve and secure that grace in them, against all oppositions unto the end. Follow. ing this sense of the words, we may learn that,
Obs. VII. Our perseverance in faith and obedience, though it require our duty and constancy therein, yet it depends not on them absolutely, but on the righteousness of God in his promises.—Or if we had rather embrace the other sense of the words, then are we sufficiently instructed, that,
Obs. VIII. Nothing shall be lost that is done for God, or in obedience unto him.— He is not unjust to forget our labour of love. And,
Obs. [X. The certainty of our future reward depending on the righteousness of God, is a great encouragement unto present obedience.
There is not much difficulty as to the signification of these words, and therefore, both ancient and modern translations generally are agreed in the interpretation of them. The Vulg. Lat. renders ἐνδείκνυσθαι omovony, by ostentare sollicitudinem. But ostentare is most frequently used for ostendere gloriandi causa, as Festus saith, though properly it seems to he a frequentative, to ‘ show often,’ and is improper in this place. Nor doth sollicitudinem well answer σπουδὴν, which the Syriac renders by nmwon, ‘ sedulity, diligence, industry.’ Studium ostendere, say most, and most properly. Tv πληροφοριαν της ελπιδος. Syr. νοῦ, ad complementum, to the completing or perfection of hope. Vul. Lat. ad expletionem spei, which our Rhemists render by, ‘the accomplishing of hope;’ the fulfilling of hope. Bez. ad certam spei persuasionem, whereunto answers our translation, ‘ to the full assurance of hope.’ Others, ad plenam spei certitudinem, most properly.
oven is rendered ‘ study, diligence, endeavour.’ But it is sucha diligence as hath an earnestness accompanying it: that is, as it were, making haste in pressing towards the end and accomplishment of anything or business. And it doth always denote great and earnest diligence, with study and desire. It is used to this purpose, 2 Pet. 1. 5.
Προς την πληροφοριαν.. Πληροφορια, is, saith Hesychius, βεξαιίοτης, firmitas, certitudo, ‘ stability.’ Itis plena fides, plena persuasio, certa fides, ‘a sure, stable, firm, certain faith, or persuasion.’ The Vulgar Latin constantly renders this word, as aiso the verb, tAnoopopew, by some word denoting filling or completing, taking its signification from the first part in the composition. But whatever be the native signification of the single words whereof it is compounded, or with respect unto what allusion soever the signification was first fixed, it is certain, that in the best authors, as in the Scripture, it expresseth a full satisfactory persuasion of mind, or the highest assurance in anything, which, from the nature of it, we are capable of.
Ver. 11.—And we (earnestly) desire, that every one of you do manifest the same diligence, unto the full assurance of hope unto the end.
Although the apostle, in these words and those ensuing, as is usual with him, taketh a prospect towards his further progress, making way, by them and in them, unto his discourse concerning Melchisedec, which he hath intermitted, whence some would here begin the third part of the chapter; yet he plainly pursues his former argument, and gives an express account of his whole design therein. For first, he manifests directly, what was his intention in proposing unto them, that terrible commination and prediction concerning apostates, ver. 4—8, Although for certain ends he spake those things unto them, yet he lets them know, that he spake them not of them. He thought not that they were such at present as he had described, nor that that would be their future lot or portion, which he had threatened and foretold. As he had freed them from any fears or.apprehensions of that nature in the two verses foregoing, so in these he declareth what was his certain purpose and intention in the use of that commination. Now, this was solely thereby to excite and provoke them unto a diligent persevering continuance in faith and love, with their fruits and effects, which is the first and principal end whereunto the proposal of such threatenings is designed and sanctified of God. All that I have said, is unto this end.
Again. He had newly given an account of his real thoughts and judgment, coneerning them and their spiritual condition. And upon his satisfaction therein, as that which was attended with things which accompany salvation, he had given them assurance of a blessed issue of their faith and: profession, from the faithfulness of God, making therein an application of the promises of the gospel unto them. Here-~ on he lets them know, what by the appomtment of God, and the law of our obedience, is required of them, that they might answer the judgement which he had made concerning them, and bring them unto the enjoyment of the promises proposed unto them. And this was that diligent progress in faith and obedience unto the end, which he describes in this and the next verse.
And herein the apostle, with great wisdom, acquaints these Hebrews with the proper end and use of gospel threatenings and promises, wherein men are apt to be mistaken, and so to abuse the one and the other. For threatenings have been looked on as if they had no other end or use, but to terrify the minds of men, and to cause them to despond, as if the things threatened, must unavoidably come upon them. Hence, some have fancied that they belong not unto the dispensation of the gospel, as it is to be preached unto believers; and few have known how to make a due ayplication of them unto their consciences. And it is to be feared, that the end and use of God’s promises hath been so far mistaken, as some have suffered themselves to be imposed on by the deceitfulness of sin, and to be influenced by the consideration of them, into carelessness and security, as though, do what they would, no evil could befal them. But our apostle here discovereth the joint end of them, both towards believers or professors of the gospel, which is to stir up and encourage them, unto their utmost constant persevering diligence in all duties of obedience. And it is no small part of the duty and wisdom of the ministers of the gospel, to instruct their hearers in, and press upon them, the proper use and due improvement of the promises and threatenings of God.