Commentary on Hebrews

§. 138. Of the resolution of Heb. 12. 25, 26, 27, 28, 29.

THe sum of these words is, The general use of the forementioned divine privileges; which is

• 1. Propounded in these words, See that ye refuse not him that speaketh,
• 2. Confirmed, in the words following.

The confirmation is raised from the danger and damage of neglecting his admonition. Which damage is amplified comparatively, v. 25, 26, &c.

The comparison is of unequals, enforced from the less to the greater, wherein is noted

• 1. The substance of them, v. 25, 26, 27.
• 2. An inference thence raised, v. 28, 29.

In the comparison two sorts, or kinds of unequals, are noted,

• 1. One of the Person, v. 25.
• 2. The other of the privileges, v. 26, 27. This latter is
  • 1. Propounded, v. 26.
  • 2. Expounded, v. 27.

Vers. 2 •… . In the substance of the comparison we may observe

• 1. The duty enjoined,
• 2. The Reason whereby its enforced.

In the expressing of the duty note,

• 1. The manner, in this word, See, which implies great circumspection.
• 2. The matter, set down Negatively. See that ye refuse not him that speaketh. Where we may observe
  • 1. The Act forbidden, refuse not.
  • 2. The object, him that speaketh.

In the Reason whereby its enforced, there is a four-fold difference noted betwixt the

• Law and
• Gospel.

• 1. One, in a different dignity.
• 2. The second, in a different penalty.
• 3. The third, in a different power.
• 4. The fourth, in a different continuance.

• 1. The difference in dignity is manifested by the different persons that declared the one and the other.
  • 1. He that declared the Law, spake on earth.
  • 2. He that delivered the Gospel, spake from heaven.
• 2. In setting down the penalty, there is
  • 1. An agreement in the general, that neither the transgressors of the one, nor of the other escaped.
  • 2. The difference is in the certainty and severity of the latter, expressed in these words, Much more 〈◊〉 not we escape, if we turn away, &c.

• Vers. 26. 3. The different power of the Law and Gospel, was manifested by the different effects.

  The effect at the delivery of the Law, was shaking of the earth, amplified by the cause thereof, viz. The voice of Christ.

  The effect at the delivery of the Gospel, was the shaking both of earth and heaven.

  The power of the Gospel is

  • 1. Propounded, v. 26.
  • 2. Expounded, v. 27.

  In the proposition we may observe

  • 1. The proof, in these words, He that promised,
  • 2. The point or thing promised, wherein
    • 1. The extent of power, in that upon coming in of the Gospel, heaven and earth were moved.
    • 2. The time when, manifested in these words, yet once more.
• Vers. 27. 4. The fourth difference betwixt the Law and the Gospel, is in respect of continuance.
  • 1. The Law was alterable.
  • 2. The Gospel was firm and stable, and so unchangeable.

The alterablenesse of the Law is implied in this word, removing, which is ratified by the cause thereof, they were things made, viz. by the hands of men.

The unchangeableness of the Gospel is expressed in these words, that the things which cannot be shaken may remain. In which we may observe

• 1. The main substance of the point, in this phrase, things which cannot be shaken.
• 2. The inference, in the words following.

Vers. 28. The inference which the Apostle maketh, upon the difference between the Law and the Gospel, is expressed, v. 28, 29.

Whereof we may observe

• 1. The matter thereof, v. 28.
• 2. The motive, v. 29.

In the matter note

• 1. The ground of duty.

• 2. The kind of duty.

  In the ground observe

  • 1. The subject, what we have.
  • 2. The means how, we have it.

The subject is

• 1. Expressed in the excellency of it, Kingdom.
• 2. Amplified by the stability of it, A Kingdom which cannot be moved.

In the kind of duty note,

• 1. The spring whence it ariseth, viz. Grace.
• 2. The stream that flows from thence, where note
  • 1. The matter.
  • 2. The manner.

  The matter is, to serve God.

  The manner

  • 1. Acceptably.
  • 2. With reverence.
  • 3. With godly fear.

Vers. 29. In the motive we may observe,

• 1. The substance, in these words, Our God is a confuming fire.
• 2. An inference, in this particle, FOR.

In the substance the motive is double,

• 1. Implied.
• 2. Expressed.

The implied motive is taken from the relation between God and the Church, in these words, Our God.

The expressed motive is taken from the terror of God, which is

• 1. Propounded in a metaphor, Fire.
• 2. Aggravated by an effect, Consuming.

The inference is in this particle FOR; For our God is a consuming fire.

§. 139. Observations raised out of Heb. 12. 25, 26, 27, 28, 29.

Vers. 25. 1. CIrcumspection about Christ's word is requisite. This ariseth from he manner of expressing the duty, in this word, SEE, which is a word of circumspection, and hath an especial emphasis. See §. 123.

II. Christ speaketh to us in the Gospel. This is here implied in these words, See that ye refuse not him that speaketh. Where the Apostle takes it for granted, that in the Ministry of the Gospel, Christ speaketh to his Church, for if Christ speak not, he cannot be r •… fused. See §. 124.

III. Christ's word is in no case to be rejected. This the Apostle plainly expresseth. See §. 125.

IV. As the Law was given on earth, so the Gospel from heaven. This ariseth from the different manner of giving the Law and the Gospel, expressed by the Apostle in v. 25. See §. 126.

V. Transgressors of the Law were surely punished. Which the Apostle implieth, where he saith, that they escaped not, who refused him who spake on earth. See §. 127.

VI. Despisers of the Gospel shall be most surely and soarely punished. Which the Apostle expresseth in these words, much more. See §. 127.

Vers. 26. VII. Christ delivered the Law. Which the Apostle expresseth in these words, whose voice then sho •… k the earth, meaning the voice of Christ in the delivery of the Law. See §. 129.

VIII. The delivery of the Law was terrible. Which is implied by the shaking of the earth at the delivery thereof; which the Apostle here expresseth. See §. 129.

IX. Upon bringing in the Gospel, heaven and earth were moved. So much the Apostle plainly expresseth in opposition to the Law, and the delivery thereof, when only earth was shaken. See §. 130.

Vers. 27. X. The Law was alterable. Which the Apostle expresseth in the word removing. See §. 131.

XI. The Gospel is unchangeable. Which the Apostle implieth in this phrase, things that cannot be shaken. See §. 132.

XII. That which is made by man is subject to decay. This ariseth from the Apostles bringing it in as a reason, why the things of the Law were alterable, namely because they were made viz. by men. See §. 131.

XIII. God's change is to the better. This ariseth from the Apostles inference, whereby is shown the end of God's substituting the Gospel in the room of the Law. See §. 132.

Vers. 28. XIV. Christ's Church is a Kingdom. So it is here expressly called, See §. 133.

XV. God is to be served. Which ariseth from the Apostles exhortation thereunto. See §. 135.

XVI. Our serving of God must be so ordered, as it may be pleasing to him. So much the Apostle expresseth in his general direction for the manner of our serving God, in this word, acceptably. See §. 135.

XVII. God is to be served with due reverence. So much the Apostle doth in plain terms express: for in setting down the manner of our serving God, he adds, with reverence. See §. 135.

XVIII. An holy fear is a special means of well ordering the service we do to God. So much the Apostle expresseth. See §. 136.

Vers. 29. XIX. Christ is true God. This plainly ariseth from the title God here given unto Christ. See §. 137.

XX. Christ is in special the God of his Church. This ariseth from the relative particle OUR added unto God, Our God. See §. 137.

XXI. God incensed is terrible. Which the Apostle expresseth by terming him a consuming fire. Our God is a consuming fire. See §. 137.

§. 1. Of the Resolution of the whole 13 ^th Chapter.

I N this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties, as tend to a worthy walking of their holy profession. This he doth till he come to the very close of this Epistle, even to the 20 ^th v.

There are two general parts of the Chapter:

• 1. A Direction to behave themselves as becomes Christians, to verse 20.
• 2. The Conclusion of the Epistle, in the six last verses.

In his Direction, Duties of three sorts are prescribed,

Concerning

• 1. Others.
• 2. Themselves.
• 3. God, v. 15.

Duties concerning others may be reduced to five considerations,

• 1. As they are Professors of the true faith, Let brotherly-love continue, v. 1.
• 2. As they are Strangers, Be not forgetful to entertain strangers, &c. v. 2.
• 3. As they are afflicted, Remember them that are in bonds, &c. v. 3.
• 4. As they are Ministers, v. 7, 17.
• 5. As they are in want, v. 16.

The first of these contains the Sum of the second Table, so far as it concerns Professors of the faith.

The second, third and fifth are branches of the sixth Commandment.

The fourth is a branch of the fifth Commandment.

Duties concerning themselves have a three-fold respect,

• 1. To their bodies. Of these there are two sorts:
  • One, to use the means of chastity, which is Marriage, verse. 4.
  • The other, to avoid uncleanness contrary thereunto, verse. 4.

  These two appertain to the seventh Commandment.

• 2. To their Estates: About which,
  • 1. Covetousness is forbidden.
  • 2. Contentedness is commanded.

  These two are comprised under the eighth Commandment.

  To enforce the one and the other, God's promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made, v. 6.

  Duties to Ministers have a double hint,

  • 1. In reference to such as were departed: About these
    • 1. The Duty itself is expressed, both generally, Remember; and also particularly, Whose faith follow.
    • 2. It is enforced by an Argument taken from Christ's immutability, v. 8.
• 3. Duties concerning their Souls are of two kinds,
  • 1. That they take heed of strange Doctrines.
  • 2. That they forbear to join legal Ceremonies with the Word of Grace, v. 9.

This later is pressed by the Damage which may thence follow.

This is, loss of right to Christ.

This Damage is,

• 1. Propounded, under a metaphor taken from the legal Rites, We have an Altar, &c. v. 10.
• 2. It is further confirmed by other like Rites.

In this Confirmation are set down,

• 1. The Types: For the bodies of those beasts, &c. v. 11.
• 2. The Application of the truth thereunto, Wherefore Jesus, &c. v. 12.
• 3. Two Inferences made thereupon,
  • One, to abandon the world, Let us go forth, &c. v. 13. This is enforced by a Christians condition in this world, For here, &c. v. 14.

  • The other Inference is to make a right use of Christ the true Altar. This is, to offer up Sacrifices on him.

    These Sacrifices are of two sorts,

    • 1. Praise to God, v. 15.
    • 2. Beneficence to the poor, v. 16.

Duties to Ministers which were yet present among them, are of two sorts,

• One, that in general concerns all. This is
  • 1. Propounded, Obey them.
  • 2. Pressed, by their Ministers charge over them, They watch, &c. v. 17.
• Another, that in particular concerns the Apostle himself. This also is
  • 1. Propounded, Pray for us.
  • 2. Pressed by a double motive.
    • One, his Integrity, v. 18.
    • The other, his desire to be restored to them, v. 19.

The Conclusion of this Epistle is in the last six verses thereof.

It consisteth of five distinct parts,

• 1. Intercession for them. Herein is,
  • 1. A Description of him to whom he makes his Intercession, v. 20.
  • 2. A Declaration of the matter for which he intercedeth, v. 21.
• 2. Petition to them, well to accept his Epistles, v. 22.
• 3. Information of two points:
  • 1. Of Timothies deliverance.
  • 2 Of his purpose to come with Timothy to them, v. 23.
• 4. Salutations. These are of two sorts:
  • 1. Of them whom they should salute.
  • 2. Of those that saluted them, v. 24.
• 5. His Apostolical Benediction, v. 25.

§. 2. Of Love: what it is.

THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter, in the beginning of this Chapter he setteth down several duties to be performed to men.

He beginneth with that which is the sum and substance of all the rest; and which will set all other duties to man on work. This is brotherly-love,

Those two words are the interpretation of one Greek word, but a compound one, which compriseth under it love and brother. Our English word also may be so joined together, as to make one: and so it every way answereth the Greek.

About it I will endeavor to clear these five points following.

• 1. The Nature of brotherly-love.
• 2. The Difference betwixt it and love.
• 3. The special Grounds thereof.
• 4. Rules for abounding therein.
• 5. Motives to induc •… us to labor after it.

That we may the better find out the full nature of brotherly-love; I will briefly show,

• 1. What Love is.
• 2. What kind of brother is here meant.

Love is a liking, uniting affection.

• 1. It is reckoned among the affections, in that it is neither simply a virtue, nor simply a vice. But as it is placed upon a right object, which is, good, and well ordered in preferring good things according their excellency; it hath the general nature of virtue. Contrarily, being placed upon a wrong object, which is evil: or disordered, by preferring the meaner good before the greater, as man before God, it hath the general nature of a vice.
• 2. It it a liking affection, in that the proper object thereof is good. Philosophers distinguish affections into concupiscible and irascible. These, for plainness sake, we call liking and disliking. The proper object of the former is good: and of the later, evil.
• 3. It is uniting: For herein lieth the very form of love; whereby it is differenced from other liking affections; as from desire and delight. Love knitteth the heart that loveth to the object loved. Thus Jonathan's love to David is expressed, The soul of Jonathan was knit with the soul of David, 1 Sam. 18. 1. And Christians are said to be knit together in love, Col. 2. 2. In this respect love is styled a bond: yea a bond of perfectness, Col. 3. 14. whereby things are close knit and fast bound.

§ 3. Of the divers acceptations of Brother, and of brotherly-love.

BRother in Scripture is divers ways used.

• 1. In a Civil respect.
• 2. In a sacred respect.

The Civil respect is Natural or Political.

Natural is proper or common.

Brothers in a natural, proper respect, are, first Neer, as uterini, children of the s •… me mother, as Cain and Abel, Gen. 4. 2. Secondly, Remote, as consanguinei of the same blood, as Cain and Abel, Gen. 13. 8. or Affines, by marriage, as Ruth and Orpha, Ruth 1. 4, 15.

Brothers in a common natural respect are such as descend from the first stock, namely Adam, 1 John 3. 15. or from the head of the same Nation, Exed. 2. 11.

The Political respect, whereby any are called brothers, is of such as are of the same Calling, as Kings, 1 Kings 20. 32. Captains, 2 King. 9. 2, 5. Priests, 2 King. 23. 9.

The sacred respect is in reference to profession of the true faith; and that spe o •… re; according to the rule of charity (so all Professors are brethren, Psal. 22. 22. Matth. 18. 15.) or according to the Rule of certainty, as the Elect of God. Thus Ananias calls Saul a chosen vessel, Brother, Act. 9. 15, 17. and Peter calls the same Paul, 2 Pet. 3. 17.

There is further a joint acception of this relative Brother, which is partly natural, partly mystical or spiritual; and that betwixt the Son of God, and sons of men. Hereof see Ch. 2. §. 106.

The word Brother is here to be taken in the sacred or spiritual respect; and that according to the Rule of charity.

Brotherly-love then here required, is, Such a liking affection as knits the hearts of Professors of the true faith one to another. In this respect Professors are said to be of one heart, Act. 4. 32. And they are exhorted to be perfectly joined together in the same mind, and in the same judgment, 1 Cor. 1. 10. And God hath promised to give unto his one heart, Jer. 32. 39. Ezek. 11. 19.

§ 4. Of the difference betwixt Love and Brotherly-love.

THe difference betwixt Love and brotherly-love consisteth in three things especially,

• 1. The Object.
• 2. The Subject matter.
• 3. The Bond.

• 1. The object of love is of a larger extent then the object of brotherly-love. That extendeth itself to all (not aliens or enemies excepted) Matth. 5. 44. This only to those that profess the faith: as the word [ brother ] implieth.
• 2. The Subject matter containeth the duties that the one or the other requireth. In this respect the subject matter of brotherly-love is larger then of love. For there is no duty that love requireth to be performed of another, but brotherly-love requireth the same to be performed to a brother. Yet brotherly-love requireth many duties to be done to a brother, which love requireth notto be performed to all. For love requireth none to cast holy things to dogs; nor pearls before swine, Matth. 7. 6. Where the Apostle saith (1 Cor. 5. 12.) What have I to do to •… udge them also that are without? Do not ye judge them that are within? He plainly showeth, that many duties that are to be performed to a Professor, are not to be performed to such as are without; that is, to such as profess not the Gospel.
• 3. The Bond, whereby brotherly-love knits Professors together, is stronger then the common bond of love. In this respect the Apostle puts an emphasis upon doing good to the brotherhood, Gal. 6. 10. Let us do good unto all men, especially unto them who are of the household of faith. Thus Christ himself distinguisheth betwixt those that are within and without: For he is the Savior of all men, especially of those that believe, 1 Tim. 4. 10.

These differences show, that the excellency lieth upon brotherly-love.

§. 5. Of the Grounds of Love, and of Brotherly love.

THe grounds of Brotherly-love are such as the grounds of love in general are: but in a far more excellent kind, which may be exemplified in six heads:

• 1. Participation of the same Image. On this ground the sin of murder is aggravated, because In the image of God made he man, Gen. 9. 6. Hence we may infer, that nothing against love must be done to another: but all duties of love must be performed to him, because we are all after the image of God.
• 2. Communion in the same nature, which is flesh. Thereupon saith the holy Ghost, Hide not thyself from thine own flesh, Isa. 58. 7.
• 3. Subjection to the same infirmities. For all things come alike to all, Eccl. 9. 2. This puts on love to bear others infirmities, because they themselves are subject to the like. It is said of the High priest under the Law, That he can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity, Heb. 5. 2.
• 4. The mutual need that one hath of another's help. This also puts on love to help such as need help, that in case of need help by others may be afforded unto them In this respect saith the Apostle, At this time your abundance may be a supply for their want, and their abundance also may be a supply for your want, 2 Cor. 8. 14.
• 5. God's example. For Christ exhorteth us to perform duties of love, That we may be the children of our Father which is in heaven, Mat. 5. 45.
• 6. God's express precept, Thou shalt love thy neighbor as thyself, Levite. 19. 18.

These also are the very grounds of brotherly-love: But in a far more excellent and transcendent manner: For

• 1. That Image of God, which natural men bear is exceedingly defaced and impaired. It is a very obscure and almost worn-out stamp of that glorious Image in which at first God made man. I may resemble it to a Glow-worm, or to certain Fish-bones, which in the dark make a bright luster, but give no true light, whereby we may discern one thing from another. So by that remainder of God's Image which is in natural men, none could ever discern how to do anything acceptably to God, or availably to his own salvation. But in Christ, by the Gospel, that glorious Image is renewed in Saints, (who are the brethren he means) and they are not only exhorted to put on that new man which after God is created in righteousness and holiness of truth (Eph. 4. 24.) but are also said to be changed into the same Image from glory to glory, 2 Cor. 1. 18.
• 2. That nature whereof Professors are made partakers, is not only an human nature, but the Divine Nature, 2 Pet. 2. 4. For we are born again, and that of God, John 1. 13. As natural men are all one flesh, so Saints are all one Spirit, Ephes. 44. As they are of the flesh, so these are of the Spirit, John 3. 6. Wherefore as the Divine Nature is more excellent then the human: and the Spirit then the flesh, so this ground of brotherly-love, is more excellent then the former ground of love.
• 3. Professors of the Gospel are subject also to many infirmities and temptations. Satan most fiercely assaults them, Luke 22. 31. For they are all Kings, Rev. 1. 6. The devil therefore useth the policy of the King of Syria, 1 King. 22. 31. They are also subject to many infirmities. In these respects there is great need of much brotherlylove to bear with one another, Gal. 6. 2.
• 4. These also stand in much need of mutual help for their spiritual good. This is evident by the manifold exhortations tending to that purpose, as Heb. 3. 13. & 10. 24. 1 Thes. 4. 12. & 5. 11. Brotherly-love is needful in this respect also.
• 5. God's pattern is in this kind more excellently set forth. For in relation to Saints, he is said to love them and hate others, Mal. 1. 2. Saints are a peculiar treasure to him above all people, Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love, 1 John 4. 9, 10, 11. And for brotherlylove Christ's example in giving himself for his Church is also pressed, Ephes. 5. 25. John 13. 34.
• 6. The Commandment for brotherly-love is as express as for love, John 15. 12. Yea it is called a new Commandment, John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment, saith withal, that it is an old Commandment, 1 Joh. 2. 1. In the substance of it, it is the old Commandment: but in many circumstances, 〈◊〉 one.

§. 6. Of the respects wherein love is styled a new Commandment.

LOve is styled a new Commandment, in that

• 1. It is renewed in the Gospel by Christ and his Apostles: and in that respect called the Law of Christ, Gal. 6. 2. Now an Act renewed is counted a new Act or Statute.
• 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles, even more then by Moses and the Prophets in the Old Testament.
• 3. It is cleared by Christ from many false glosses, which the ancient teachers of the Jews called Elders had brought upon it; as this, Thou shalt love thy Neighbor, 〈◊〉 thine enemy, Mat. 5. 43, 44. As silver-plate cleared is counted new, so this Commandment.
• 4. It is freed by the Gospel from many burdensome Rites, with which the Law •… ogged it: and thus it is accounted a new Commandment. It is said, That the E •… gles youth is renewed, Psal. 103. 5. which is thus; The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat: she thereupon with •… iolence strikes her beak against a Rock, and breaks it all to pieces. That which remains under the shell, is counted a new beak. It is also said of a Snake, that her 〈◊〉 grows so hard and rough, that she cannot well wind herself, and nimbly slide up and down. She useth thereupon to thrust herself thorough some narrow cleft, •… hereby that old skin is stripped off, and thus is she a new Snake. Thus the law of 〈◊〉 is new.
• 5. This is a new Commandment in regard of the manner of delivering it. For it is by the Gospel delivered with such life and power, as it makes men to yield to it, God's Spirit accompanying the Ministry of the Gospel, which is thereupon called, The ministration of the Spirit, 2 Cor. 3. 8, And God is said by the Gospel to put his Laws into our minds, and to write them in our hearts, Heb. 8. 10. Concerning this particular, the Apostle saith, That we are taught of God to love one another, (1 Thess. 4. 9.) that is, God by his Gospel effectually persuades us to love one another.
• 6. The Commandment of brotherly-love is ever fresh, like a new thing: as the shoes and apparel of the Israelites in the wilderness waxed not old, Deu. 8. 4. & 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel, a new Covenant, Jer. 31. 31. It is so styled in opposition to the former which waxed old, Heb. 8. 13,
• 7. The object of brotherly-love under the Gospel is new, in regard of the extent of it. For of old they of Israel only were counted Brethren. In this respect it is said ( Deut. 23. 10.) unto a stranger thou mayest lend upon usury: but not unto thy brother, by whom he means an Israelite. But now under the Gospel, They who were then afar off are made nigh, and both Jew and Gentile are made one, Eph •… s. 3. 13, 14. For there is neither Jew nor Greek, all are one in Christ Jesus, Gal. 3. 28.
• 8. Under the Gospel there is manifested a farther extent of brotherly-love: which may be accounted as a new rule. The Law saith, Thou shalt love thy neighbor as thyself, Levite. 19. 18. But under the Gospel it is said, We ought to lay down our lives for the brethren, 1 John 3. 16. Thereupon the Apostle saith, I will very gladly spend and be spent for you, 2 Cor. 12. 15. And again, If I be offered upon the Sacrifice and service of your faith, I joy and rejoice with you all, Phil. 2. 17.
• 9. There is under the Gospel a new pattern of brotherly-love set before us, namely of God's sending his Son to be a propitiation for our sins: Beloved, if God so loved us, we ought also to love one another, 1 John 4. 10, 11. We have also a new pattern of Christ giving himself for his Church, Ephes. 5. 25. Now we ought to love one another as Christ hath loved us, Joh. 15. 12.
• 10. It is called a new Commandment by an excellency: as a new Song (Psal. 149. 1.) that is, a most excellent Song. And again, The Lord hath created a new thing, (Jer. 31. 22.) that is, a wonderful thing. Thus also that which is called a better Covenant, is said to be a new Covenant, Heb. 8. 6, 8.

§. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion.

THe Rules for attaining to and abounding in brotherly-love, may be reduced into three heads:

• 1. Opinion.
• 2. Meditation.
• 3. Practice.

For Opinion.

• 1. We must be well instructed in the truth of that Religion which we, and others, who are accounted brethren, do profess. Frequent reading of God's Word, diligent attending to the preaching thereof, serious meditating thereon, and mutual conference thereabout, are special means of instructing us in the true Religion. Knowledge hereof, and faith herein, will knit our hearts to the profession of the same, and hold us close to them. Religion hath its notation, a religando from knitting close, and binding fast together. Nothing is of more force to that end then Religion, especially the true Religion. Idolatrous, heretical and false religions knit the hearts of the Professors thereof together: yet they want that spirit of life which accompanieth the true Religion. True Religion therefore must needs be of more force to knit men together.
• 2. We must have a good opinion, and be well persuaded of the truth and soundness of our brothers profession. Other wise an external profession will be so far from uniting our hearts, as it will rather alienate them the more one from another. Hypocrites and dissemblers are detes •… ed of all. None will dare to trust them: none will care to be intimate with them. Now that we may have and retain a good opinion of professors, we must judge of them according to the rule of charity (for we cannot judge of them according to the rule of certainty. That is his prerogative who searcheth the heart and trieth the reins, Ier. 17. 10. and to whose eyes all things are naked and opened, Heb. 4. 13.) Charity judgeth not the hearts and consciences of men. It leaveth them to God, Charity believeth all things, and hopeth things (1 Cor. 13. 7.) that is, the best it can of all. It interpreteth all things in the better part. By this means is brotherly-love established.

• 3. We must as much as lieth in us be perfectly joined together in the same mind, and in the same judgment, 1 Cor. 1. 10. Union in mind and judgment is an effectual means of working and preserving union in heart and affection. They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul, Act. 2. 42. & 4. 32. Under the heart, the affections are comprised; under the soul, the mind. Unanimity is a great cause of brotherly-love: Therefore we are oft exhorted to be of the same mind, Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2.

  Qu. What if all that profess the same faith cannot be brought to be in all points of one opinion: so as there must needs be differences in that kind, as ever there were, and ever are like to be?

  Ans. In such cases let us dissent in love, and wait till God reveal the truth to the one or to the other. Differences in judgment must not cause alienations of heart and affection: especially if the difference be about inferior and indifferent things, 〈◊〉 . 14. 2, 3.

• 4. We must be thoroughly informed about God's love to us, and get all the evidences we can thereof. God's love is as fire; it heateth where it is harboured. As fire kindleth fire, so love kindleth and inflameth love; especially when the soul is persuaded thereof. Now they, who truly love God, will undoubtedly love such as bear the Image of God; which Professors of the true faith do, 1 John 4. 20, 21. & 5. 1. Apprehension of God's love to us, will the more enforce us to love the Brethren, if withal we be persuaded of their love to us; as we ought to be, unless we see apparent evidences of the contrary.

Thus far of the Rules concerning Opinion.

§ 8. Of Rules for Brotherly-love concerning Meditation.

FOr Meditation:

• 1. We must advisedly meditate on the excellency of this grace of brotherly-love. All the excellencies of love have an eminency in brotherlylove.

  Now love is set out by the Apostle as the most excellent of all graces. Where he exhorts to covet earnestly the best gifts, he adds this clause, Yet show I unto you a 〈◊〉 excellent way (1 Cor. 12. 31.) That way is, to season all with love. And having reckoned up sundry singular properties and effects of love, he layeth Faith, Hope and Love together, and concludes, that of them love is the greatest, (1 Cor. 13. 13.) greatest in use, greatest in continuance.

  In use, because all practical graces are set on work by love: and love extends itself to the good of others; It seeketh not her own only; Whereas Faith and Hope are as hands clasped, fast holding that which makes to ones own good, Love is as an hand opened, dispersing that it hath to the good of others.

  In continuance Love is greater then Faith or Hope, because these end with this present life: but Love continueth in the life to come, and is most perfect in Heaven.

  Besides, there is no grace wherein a creature may more resemble his Creator, then Love. God assumeth to himself this Title Love, and that by a kind of Property, thus, God is Love, 1 John 4. 8, 16. This doth in an high transcendent manner commend the excellency of Love; and due Meditation on the excellency of a thing, is an especial means of seeking after it, and laying hold on it.

• 2. We must duly consider the worth of a brother. Brothers here meant are Saints by calling. Whatsoever their outward condition be in this world, they are most precious persons. They are styled precious in God's sight and honorable, Isa. 43. 4. Excellent (Psal. 16. 3.) God's jewels (Mal. 3. 17.) They are a chosen generation, a royal Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9. Comparatively, The righ •… is more excellent then his neighbor (Prov. 12. 26.) that is, then any other man, not righteous: And that in his birth, For he is born of God, John 1. 13. In his life, He liveth by faith, Hab. 2. 4. Gal. 2. 20. In his death, Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15. Blessed are the dead that die in the Lord, Revel. 14. 13. This made Balaam to wish that he might die the death of the righteous, Numb. 23. 10. God set his love on them before the world was. He so dearly loved them, as he spared not his dear and only Son, but gave him to death for them, Rom. 8. 32. He hath given his holy Spirit to quicken them, to beautify them, to make them amiable before God and men. He hath given his Angels a charge over them, Psal. 91. 11. The Angels are ministering spirits for their sakes, Heb. 1. 14. The whole world is preserved for them: and they are reserved to glory. Who should not, who would not be kindly affectionated to them in brotherly-love?
• 3. We must seriously think upon the good that may be reaped by them and from them: The good is both temporal and spiritual. Laban learned by experience that the Lord had blessed him for Jacob's sake, Gen. 30. 27. And Potiphar saw that the Lord was with his servant Joseph, and that the Lord made all he did to prosper in his hand, Gen. 39. 3. The good that those men received from Jacob and Joseph, who were both Saints, was temporal. Much spiritual good may also be received from such, by their pious pattern, prudent counsel, pithy exhorrations, powerful prayer, and other like means; yea hereby also may our eternal salvation be promoted. Due consideration of these and other-like benefits cannot but work brotherly-love towards them.
• 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another, and from dissensions following thereupon. God's blessed name is thereby blasphemed: the Ministry of the Gospel standard: the holy profession disgraced: the faithful ones grieved: the guiltless miscensured: the weak offended, and enemies made to insult: Surely they who duly consider these mischiefs, will for the preventing hereof, labor for this grace of brotherly-love.

§. 9. Of Rules for Brotherly love concerning Practice.

FOr practice,

• 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love. One great and prime impediment is self-love. Nothing more hinders the love of others, especially the love of the brethren, then self-love. It is like the thorns among which good seed was sown. Thorns use to soak out the life and heart of the ground, so as good corn cannot there grow up to any maturity. Self-love and brotherly love are oft opposed, as 1 Cor. 10. 24. Another great impediment is undue suspicion, and unjust jealousy. This makes everything spoken or done to be misinterpreted, and taken in the worst part. The Apostle, 1 Tim. 6. 4. reckoneth surmisings among other gross enormities, as envy, strife, railings, which use to be occasions of great discord and fierce dissensions. He also gives this epithet evil, to surmises: For they are evil in their nature, being brats of the old man; and evil in their effect: they hinder many good duties among friends: and cause many acts of injustice. Impediments which hinder the springing up or growing of a good thing, must be removed for obtaining that good thing and abounding therein.
• 2. Communion, friendship and familiarity must be kept with professors of the truth; that thereby we may the more freely open our hearts one to another, and communicate counsels: yea and take notice of the gifts which God hath bestowed one upon another. This is and will be an especial means of working and increasing brotherly love.
• 3. We must take all opportunities of doing courtesies to the Saints: and of receiving kindnesses from them. By doing courtesies we tie their hearts to us: and by receiving kindnesses, we make them the more willing to accept in the better part the courtesies we do to them. A generous mind will not continually receive courtesies, unless it may return courtesy for courtesy. By this mutual kindness, the entire affection of Saints one towards another are the better discerned: which cannot but preserve brotherly love.
• 4. We must be instant in prayer, both singly for ourselves, and also mutually each for other. For ourselves, that God would be pleased to work our hearts, as to other sanctifying graces, so to this in special. That entire affection of love, which God at first implanted in man's soul, when he created him after his own Image, is exceedingly defaced by man's fall. To have it renewed requires a supernatural work, even a work of the Divine spirit. Now prayer is an especial means of obtaining the holy Ghost. Our heavenly Father will give the holy Spirit to them that ask him. Luk. 11. 13. By this Spirit may this grace be wrought in our hearts. This duty also is to be performed in the behalf of others, that God who can dispose the hearts of all as it pleaseth him, would turn the hearts of the brethren to us. Thus shall we be kindly affectioned one to another in brotherly love. Their apprehension of our love to them will kindle and inflame love in them to us; and our apprehension of their love to us will kindle and inflame love in us to them.

Hitherto of the Rules or Means for brotherly love▪

§. 10. Of Motives to Brotherly love.

MOtives to stir us up after brotherly love, are such as follow:

• 1. Brotherly love is a grace absolutely necessary: It is the ground-work or foundation whereon all duties that have relation to the brethren, are erected. If they be not founded thereon, they cannot be well performed; and that performance which is made of them cannot be acceptable to God or man. The Apostle expressly cleareth this point, 1 Cor. 13. 1, 2, 3. yea it is a mother grace, which compriseth all other graces under it, Gal 5. 14. Rom. 15. 9.
• 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden. It makes men amiable before God and man. It sends forth a sweet fragrant •… avour wheresoever it is. It hath been before shown that there is nothing wherein man more resembleth God then in brotherly love. See §. 8.
• 3. Such is the life and vigor of brotherly love, as it puts on them in whom it is unto all duties. A stronger incitation and enforcement thereunto cannot be given. To this end doth Christ three times together put this question to Peter, Simon, lovest thou me? Joh. 21. 15, 16, 17. Love moved God to give his Son to man, John. 3. 16. Love move •… Christ to give himself to his Church, Eph. 5. 25. Love constrained Paul to do what he did, 2 Cor. 5. 14. We are therefore all enjoined to love God, ( Deut. 6. 5.) and husbands to love their wives, ( Eph. 5. 25.) and wives their husbands, and parents their children, ( Tit. 2. 4.) Professors the brotherhood, (1 Pet. 2. 17.) everyone one another▪ 1 John. 3. 11. For love will make men give everyone their due. Where love faileth, there is extreme backwardness to duty: where love aboundeth there is great forwardness thereunto.
• 4. So violent and irresistable is the power of love, as it will pass thorough all difficulties, and overthrow all obstacles. It will not be hindered from doing the good it should do. The Church doth with much emphasis set out the power of love, ( Cant. 8. 6, 7.) where she affirms it to be as strong as death. Who can stand before death? Death overcometh all. Love is also as a fire: hot, fervent, vehement: the flame thereof is the flame of the Lord: a most ardent and violent flame. Other fires may be quenched with waters; but many waters cannot quench love. No afflictions nor persecutions can put love out of a man's heart. I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved, faith the Apostle, 2 Cor. 12. 15. Read for this purpose, Rom. 8. 35, &c.
• 5. Love is as salt, which in •… useth a favoury and wholesome tas •… e into such things as would otherwise be fresh and flashy. It is therefore joined with sundry other duties for this very purpose, even to season them. The Apostle so far commends love in this kind, as he maketh all things unfavoury and unprofitable without it, 1 C •… r. 13. 1, 2, 3. He therefore giveth this general advice, Let all your things be done in love, 1 Cor. 16. 14.
• 6. Love hath a strong operation on others. It is as fire which heateth the things that are near it. As apprehension of God's love to us works love in us to God; ( We love him, because he first loved us, 1 Joh. 4. 19.) so others apprehension of •… ur love to them, will make them love us▪ And as love puts us on to all kindness unto them; so their love of us will put them on to do all kindness unto us. The mutual love which David and Jonathan manifested each to other, put them on to do much one for another.
• 7. Love is one of the most comfortable graces that a man can have. It gives evidence to others, and brings assurance to a man's own soul, of the love of God to him, of his right to Jesus Christ, of the Spirits abode in him, and of his right to the heavenly inheritance. Love of the brethren is an evidence also of his love of God. It is the main scope of S ^t John's first Epistle, to demonstrate all these evidences. Read in special for this purpose, 1 John. 2. 10. & John. 3. 14, 18, 19. & 4. 7, 12, 16.
• 8. Love is an especial means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one: which is a means of great stability. Many weak wands fast and close bound together, cannot easily be broke asunder: Kingdoms, Cities, all manner of civil Societies, are established by the mutual love of the members thereof. The Kingdom of Satan and all evil societies are strengthened by this means: Should not then the members of Christ's Kingdom love one another? Nothing can be of more force to work union then mutual love; and nothing of more force to strengthen a society then union.
• 9. The nearest union that is betwixt any in this world, is betwixt Professors of the faith; and that in their mutual relation one to another, and in the joint relation that they all have to Christ. Resemblances of the nearest relation that be, are used to set this forth, as of a foundation and edifice, ( Eph. 2. 20, 21.) of a Vine and branches, ( John. 15. 5.) of an husband and wife, ( Eph. 5. 32 2 Cor 11. 2.) of an head and body, ( Eph. 1. 22, 23.) This near union should stir us up to brotherly love; for therein we love that body which is styled Christ, 1 Cor. 12. 12.
• 10. The worlds hatred of Saints should the more stir us up to love them. Christ enforceth this duty upon this ground, John. 15. 17, 18, 19. The world most hateth Saints, and that hoc ipso nomine, in this very respect, because they are Saints. But brotherly love is a sovereign antidote against the poison of the worlds hatred: and a precious cordial to revive and support the Saints spirits.

§. 11. Of the Continuance of Brotherly love.

BRotherly love being the fountain out of which all other Christian duties flow, and which is so needful and useful a duty, as hath been before shown, well doth the Apostle here require, that it should continue. This being here required of Christians, implieth, that an endeavor on our part must be used for the continuance thereof. To express this the more fully, the Syriac inserts this particle, in us. Others to make this yet more clearly to appear, thus express it, continue in brotherly love.

In that the Apostle sets no limitation of time to his exhortation, but indefinitely saith, Let brotherly love continue, he giveth us to understand that the continuance must be perpetual. It must never clean fail, but continue so long as the man himself continueth in this world; nor must it upon any occasion be interrupted, but it must be manifested in all things at all times: according to that which the Apostle saith of charity, Let all your things be done with charity, 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces, (2 Pet. 1. 7.) showeth that so long as there is any grace in a Christian, there must be also brotherly love. S ^t Paul therefore where he commended the Thessalonians for that brotherly love they had shown, be •… eecheth them to increase more and more, 1 Thess. 4. 9. 10. The phrases of walking in love, (Eph. 5. 2.) and dwelling in love, (1 Joh. 4. 16.) import as much. For to walk is to go on: It is opposed to standing still or sitting down. To dwell, implieth a continual abode: opposed to so journing or lodging for a while in a place.

God's love to us is an everlasting love, Jer. 31. 3. Those whom▪ Christ loved he loved unto the end, John. 13. 1. But we must be followers of God; and walk in love as Christ also hath loved us, Eph. 5. 1, 2. And that as in other circumstances, so in continuance.

Hereby the truth of our brotherly love will be manifested: for that grace which is true and sound will never decay.

They who in their younger years, or when first they began to feel a sweet relish in the communion of Saints, seemed to have them in high account, and to have their hearts entirely set upon them, and thereupon were ready to do all good offices for them: but afterwards have their hearts alienated from them, and withdraw themselves from communion with them, not fearing to speak evil, not only of some particular persons, but also of the whole brotherhood, yea and of the very profession itself, they surely never had this excellent grace of brotherly love well settled in them. Surely they give too great cause to suspect and fear that that spirit which knit the members of Christ's mystical body together, was never in them.

It becometh us therefore who have this holy fire of brotherly love kindled in us, daily to blow it up. This metaphor is indefinitely used, 2 Tim. 1. 6. and may fitly be applied to the point in hand.

§. 12. Of the meaning of this phrase, Forget not.

THe general duty of brotherly love is exemplified in sundry particulars. The first whereof is hospitality.

The substance of the duty is comprised under this negative, Be not forgetful. The Greek Verb is a compound. The simple signifieth to forget. The compound intendeth some special emphasis; as clean to forget, or utterly to forget, or 〈◊〉 way to forget.

To forget and to remember are opposite terms. Not to remember is to forget. Not to forget is to remember. Negative injunctions have an emphasis in them: They always bind to all times. There is no time wherein they may be forgotten.

To remember importeth two things especially.

• 1. To keep and hold fast in mind and memory what is once known. In this respect Moses addeth the negative to the affirmative, thus, Remember and forget not, Deut. 9. 7. Which intendeth that they would fast hold it, and not let it s •… ip away.
• 2. To call again to mind and memory what was once known, but after forgotten. Thus Pharaohs butler saith, I do remember my faults this day, &c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office: among other things Joseph's interpreting his dream was an especial one. But it is said that he forgot Joseph, Gen. 40 23. In that therefore he saith thereof, I do remember, he meaneth thereby a calling to mind again, that which he had forgotten.

In both these senses may this negative, be not forgetful, be taken, and imply these two things.

• 1. That knowing this to be a Christian duty they should be mindful of it, and careful to observe it, so oft as occasion should be offered. In this sense saith the wise man, Forget not my law, Prov. 3. 1.
• 2. That they having formerly done the duty, but afterwards intermitted it, they should return to it again, and not forget their good beginnings. In this sense saith Moses, Beware that thou forget not the Lord thy God, Deut. 8. 11.

In the former sense it is an incitation to hold on in a good course.

In the later sense it is a secret taxation of neglect of duty: Which the Apostle more expressly thus sets down, Ye have forgotten the exhortation, Heb. 12. 5. It is withal an admonition to return to the good course again. It is very likely that these Hebrews having been spoiled of their goods, ( Heb. 10. 34.) thought themselves to be exempted from such duties of courtesy and charity, as formerly they had been careful to perform. Hereupon the Apostle calls upon them to return to it again, and not to forget it by intermitting it.

Men are prone to neglect strangers as is evident by the many prohibitions thereabouts, (as, Thou shalt neither vex a stranger nor oppress him, Exod. 22. 21. & 23. 9. Lev. 19. 33.) and by the many complaints which the Prophets make thereabout, as Ezek. 22. 7, 29. And Christ's doom against each, Mat. 25. 43.

There are no outward worldly motives to induce men to be kind to strangers; especially such strangers as are here intended. For strangers use to have no wealth or other like means to recompense such courtesies as are afforded unto them: and therefore they are oft joined with such as are poor, and widows, and orphans, Lev. 19. 10. & 23. 22. Deut. 14. 29. Ier. 7. 6.

§. 13. Of the Kind of entertainment to be given to a Stranger.

THis phrase, to entertain strangers, is the interpretation of one Greek word; to which we have an English word answerable, which is Hospitality. This is taken from the Latin word, which is used by most of the Latin Interpreters. Thus word for word it might have been translated, forget not hospitality, The Greek word here used is by our English Translators turned hospitality: and a word of the same derivation and composition, translated given to hospitality, 1 Tim. 3. 2. and a lover of hospitality, Tit. 1. 8.

The Greek word here used is a compound word, (like to that which in the former verse was translated brotherly love.) It is compounded of a friend and a stranger, or a lover of a stranger: to show that he that performeth the duty here intendeth, must therein show himself a friend to the stranger and one that loveth him. Hereupon in the Law the duty is thus expressed, Love ye the stranger, and pressed by God's pattern even in the very manner itself, Deu. 10. 18, 19. for he loves a cheerful giver, 2 Cor. 9. 7.

Thus, according to the notation of the word, it compriseth under it two things:

• 1. In regard of the matter; that all acts of courtesy and charity be extended to strangers: as to afford them lodging, meat, drink, counsel, protection, direction, consolation, and what other succor strangers may stand in need of.
• 2. In regard of the manner, that the courtesy and charity that is shown to a stranger, be so lovingly, kindly, and friendly performed, as the stranger may see he hath found a friend. Thus the two words compounded will appear fitly to be joined together, a friend and a stranger.

I find not this composition in any Greek Authors before the Apostles time, so as it is probable that they were the first Authors thereof. S ^t Paul hath used it four times: as Rom. 12. 13. 1 Tim. 3. 2. Tit. 1. 8. and in this place. It is also used 1 Pet. 4. 9.

This friendly manner of doing good to strangers maketh it the more acceptable to God: who measures works of mercy according to the mind of him that doth them, Luk. 21. 3. 2 Cor. 8. 12.

Besides, such a manner of doing good doth much more work upon the heart of him to whom it is done. Abraham's servant was very much affected with that ready, cheerful courtesy which R •… becca shown to him, Gen. 24. 20, 21, 22. How was Ruth taken with the friendly manner of Boaz his entertaining of her, Ruth 2. 8, &c.

As no works of mercy, so nor this must be done grudgingly or of necessity, 2 Cor. 9. 7.

§. 14. Of Strangers who they are.

THe word stranger is opposed to ones own: and it is used either in way of resemblance, or in reality.

By way of resemblance a stranger is so called in two respects.

• 1. Actively, when one carrieth himself as a stranger. Thus God is said to be as a stranger, when he seems either to take no care of his people: or not to abide with them, Ier. 14. 8.
• 2. Passively, when men that are no strangers, are dealt withal as strangers. Job complaineth that they who dwelt in his house counted him for a stranger, Job 19. 15. The like complaint doth David make in regard of his brethren's carriage towards him, Psal. 69. 8.

In reality, strangers are so counted and called in reference

• 1. To a man's own person: in opposition to whom all other persons are strangers. In this large extent the wise man thus useth this word, Let another man praise thee, and not thine own mouth: a stranger, and not thine own lips, Pro. 27. 2. A stranger is the very same here that another man is.
• 2. To a man's wife: Thus every woman besides a man's own wife, is called a stranger, Pro. 5. 20. Why wilt thou be ravished with a strange woman, and embrace the bosom of a stranger?
• 3. To a man's function: Thus they who are of other functions to men of a select function are called strangers; as to the Levites all the Israelites of other Tribes were strangers, Numb. 1. 51.
• 4. To stock from whence one doth descend. Thus they who descended not from Abraham, Isaac and Jacob, though they dwelt among the Israelites were counted strangers, 2 Chron. 2. 17.
• 5. To the place of ones abode, and that in sundry respects:
  • 1. All that dwell on earth are counted strangers in reference to our eternal house in heaven. In this respect David, without any limitation, We are strangers as were all our fathers, 1 Chro. 29. 15.
  • 2. All that are of another house are counted strangers to one particular house. Thus doth Solomon oppose a man's own house and the house of a stranger one to another, Prov. 5. 10.
  • 3. All that are of another City, or company, or society are counted strangers. Thus I •… tai the Gittite was counted a stranger to them that were of Jerusalem, 2 Sam. 15. 19.
  • 4. All that are of another Country. In this sense is this phrase used, A stranger that is not of thy people Israel, but cometh out of a far Country, &c. 1 King. 8. 41.

The word stranger in my Text is used in this last respect especially. So as such an one as cometh from another Country to a Country where he hath no kindred nor friends, is by Christians to be entertained. This is the hospitality here intended.

§. 15. Of Entertaining Strangers.

HOw strangers are to be entertained hath been shown §. 13. The duty itself is much pressed both under the Law and under the Gospel. In both times •… egatively, Exod. 22. 21. and here in this Text, affirmatively, Deut. 10. 19. Rom. 12. 13. The word whereby the Apostle in that place presseth that duty hath great emphasis, we thus translate it, Given to hospitality. The Greek word is taken from hunters, and hounds, who will not lose the game, if possibly they can get it. It is used, Phil. 3. 12. 14. and translated to follow after, and to press toward. That very word is used to stir us up to pursue after peace and holiness, ( Heb. 12. 14.) Righteousness and faith, (1 Tim. 6. 11.) Love, (1 Cor. 14. 1.) and whatsoever is good, (1 Thess. 5. 15.) So as we must be given to hospitality, as much as to peace, holiness, righteousness, faith, love, and what else is good.

God hath herein set himself before us for a pattern. God's practice herein is expressly set down for this very end that we should imitate him. God loveth the stranger, love ye therefore the stranger, Deut. 10. 18, 19.

The many ordinances which God made for relief of strangers give good proof of God's good respect to strangers, and special care of them: as

• 1. The rest of the Sabbath, Exod. 23. 12.
• 2. Gleanings of all manner of corn: and remainders of all kinds of fruits, Lev. 19. 9, 10.
• 3. Tithes, Deut. 14. 28, 29.
• 4. Restraint of wrong, Exo. 22 21. yea and of perverting their right, Deut. 24. 17.
• 5. Making them as one with his people, Lev. 19. 34.
• 6. Hearing their prayer, 1 King. 8. 41. & 9. 3.
• 7. God's promise of good to them, Isa. 56. 6, 7. yea and of good to such as are kind to them, Ier. 22. 3, 4.
• 8. The abundant reward given to them, Matth. 25. 34, 35.
• 9. God's indignation against such as are injurious to them, Ezek. 22. 7, 29.
• 10. Their fearful doom, Matth. 25. 41, 43.

Upon that glimpse which the Heathen had of God's respect to strangers, and care of them, their god was termed Hospital Jupiter.

Many examples are in God's Word registered concerning Saints practice of this duty: as of Abraham, (Gen. 18. 3, &c.) Lot, (Gen. 19. 3, &c.) R •… becca, (Gen. 24. 18, &c.) Laban, (Gen. 24. 31. & 29. 13.) Joseph, (Gen. 41. 57.) The Israelites, (Exod. 18. 12.) Rahab, (Josh. 2. 1, &c.) The old man of Gibea, (Judge. 19. 20.) Boaz, (Ruth 2. 8, 9, 10.) Job, (Job 31. 32.) Ahimelech, (1 Sam. 22. 6.) Abigael, (1 Sam. 25. 18.) David, (1 Sam. 30. 11, 12.) Barzillai and others, (2 Sam. 17. 27. & 9. 32.) The widow of Zarepheth, (1 King. 17. 15.) Obadiah, (1 King. 18. 4.) The Shunamite, (2 King. 4. 8.) Elisha, (2 King. 4. 42.) Nehemiah, (Neh. 5. 17.)

Before I leave the History of the Old Testament, I think it meet to add to the former examples such practices of the Heathen as are registered in the sacred Scriptures: as of the Hittites, (Gen. 23. 4, &c.) Pharaoh and his people, ( Gen. 12. 16.) Abimelech and his people, ( Gen. 20. 1. & 26. 6, &c. ) Another Pharaoh, (Gen. 45. 17. & 47. 6.) Revel, (Exod. 2. 20.) Egyptians, (Exod. 12. 35, 36.) The King of Moab, (1 Sam. 22. 34.) Achish, (1 Sam. 27. 3.) The Children of Ammon, (2 Sam. 17. 27.) Cyrus, (Ezra 1. 1, &c.) Darius, (Ezra 6. 8, &c.) Artaxerxes, (Ezra. 7. 12. Neh. 2. 8.)

Let me further add to these out of the New Testament, The Samaritans, (John 4. 40.) The Roman Centurion, (Acts 27. 3.) The Barbarians, (Acts 28. 2.)

In the New Testament I may well begin with Christ who took all opportunities of doing all manner of good to all manner of strangers: As to sundry sorts of Gentiles, to Samaritans and others. In special his plentiful entertainment of five thousand at one time, and four thousand at another, Matth. 14. 21. & 15. 38.

Next to him we may produce the Disciples, (Luk. 24. 29.) Simon the Tanner, ( Acts 9. 43.) Cornelius, (Act. 10. 48.) Lydia, (Act. 16. 15, 40.) The Jailor, (Act. 16. 34.) Phebe, (Rom. 16. 2.) Philemon, (ver. 7. 22.) One siphorus, (2 Tim. 1. 16, 17.) Gaius, Rom. 16. 23. 3 Joh. v. 5, 6.

I might be copious in adding to these many more patterns out of Ecclesiastical and Heathen Authors. But this cloud of approved witnesses is sufficient to such as are willing to be followers of Saints.

Gratefulnesse to God for that plenty of all needful blessings which we in this our own Country have long enjoyed (while others of our Religion have been forced to wander up and down) should put us on the more to this duty. Yea and requital for that kindness that was shown to our Countrymen that fled into other Countries in Queen Mary's days. We also ourselves who have long enjoyed the blessings of our Country, may be forced from house and home, and brought to desire such succor as strangers stand in need of.

§. 16. Of Hospitality to be shown by the meaner sort.

THe Hebrews were at this time in a low and mean estate, for they had been persecuted and spoiled of their goods, Heb. 10. 38. yet are they not exempted from this duty. The widow that is commended for entertaining Elijah, had but little left her, 1 King. 17. 12. The widow that was to be commended for lodging strangers, (1 Tim. 5. 10.) cannot be imagined to have been a rich widow: Nor she of whom Christ testified that of her penury she cast in all the living that she had, Luke 21. 4. The Apostle testifieth of the Churches of Macedonia, that in a great trial of affliction they sent relief to the Jews that were strangers to them: and that their deep poverty abounded unto the riches of their liberality, 2 Cor. 8. 1, 2.

Hospitality is of so large an extent, as the poorest that be may do somewhat therein. Hospitality compriseth under it, not only great gifts, liberal allowance, f •… ir lodging, rich clothing, high honor, gainful offices, and such like courtesies, fit for great men to give: but also a cup of cold water, (Matth. 10. 42.) guiding the blind, lifting up the •… ame, ( Job 29. 15.) yea raising up a strangers Ox or Ass ( Deut. 22. 4.) directing them to places where they may be harboured, soliciting others for them, visiting, advising, admonishing, comforting them, carrying ones self familiarly with them, giving them good words, and sundry other courtesies, which the poorest may show.

Besides, there are sundry privative duties, as forbearing to revile, to disgrace, to wrong, to vex, to oppress them, or to do any other unhospitall discourteous injurious act to them, Exod. 22. 21. & 23. 9. Deu. 24. 17.

It is therefore questionless a most undue plea which many poor and mean persons make for neglecting strangers altogether. Many deal with strangers as they who are not minded to contribute anything when a charitable collection is moved, they inveigh against the matter and motion: But their poverty and meanness shall not excuse them before God, who well knows wherein they fail of what they might and should do.

§. 17. Of receiving Angels unawares.

THe reason which our Apostle produceth to enforce the duty of hospitality, is taken from the benefit that followed thereupon. The benefit is thus expressed, thereby some have entertained Angels unawares. That this is here alleged as a reason is evident by this causal particle FOR. The reason is a forcible reason; for it showeth that they who performed this duty lost nothing thereby, but were much honored, and received a great blessing. To have Angels enter into ones house is an honor; and to bring such gladsome messages as they did was a blessing.

In setting down this recompense, the Apostle hath an especial respect unto two instances: one of Abraham, Gen. 18. 2. the other of Lot, Gen. 19. 1.

Angels came to both these in the appearance of men, whom they knew not; so as their hospitality was on no by-respect, but only for the duties sake. They saw such as they supposed to be men going on as in a journey, and thereupon entertained them.

The Greek word translated unawares, is oft attributed to such as know not those who do such and such a thing. It was at first concealed from Abraham and from L •… t, that they who came to them were Angels. Their act in entertaining such guests was like a fisher-man's casting a net into the water for fish: and instead of fish draweth up Pearls.

Obj. 1. It is said that Abraham bowed himself toward the ground before them, Gen. 18. 2. this was an act of Divine worship: for so is Divine worship set out. Thereupon it is inferred that he knew them to be more then men. For Divine worship is not to be yielded to mere men, Act. 10. 25, 26.

Ans. Civil obeisance is also set forth by that phrase, for Abraham bowed himself 〈◊〉 the people of the land of Heth, Gen. 23. 7. But that he did in testimony only of civil reverence.

Obj. 2. Abraham styleth one of them Lord, v. 3.

Ans. It is probable that one of them appeared in a more eminent habit and in greater Majesty then the other; so as he might take him for the chief: and thereupon in special direct his speech to him: But he doth also show like courtesy to them all, v. 4, 5. The title Lord is in the Hebrew a title given to men frequently, as v. 12. it is applied to Abraham himself by his wife Sarah.

Obj. 3. The title Jehovah is given to one of them, v. 13.

Ans. One of them might be and indeed was the Son of God, true Jehovah, the second person in sacred Trinity. But Abraham at first knew not so much: The other two were true Angels, who afterward went to Lot; for there came but two to him, Gen. 19. 1. It is said that the men turned their fac •… s from thence and went toward Sodom: but Abraham stood yet before the Lord. Those two men were two of those that came to Abraham, Gen. 18. 2. and afterward went to Sodom, Gen. 19. 1. The third of those that came to Abraham was the Lord the Son of God before whom Abraham stood. At first Abraham knew them to be no •… there then men; nor yet Lot: yet afterward both of them knew them to be Angels.

Obj. 4. This entertaining of these Angels was extraordinary. We read not the like at any other time. What motive then can that be to us that can expect no such thing?

Ans.

• 1. The Apostle intends not that all should expect the same, for he saith not, all entertained; but some.
• 2. God can do the like again, if he please: There is no restraint to the Lord.
• 3. The argument follows from the greater to the less. If God sent such extraordinary guests, surely he can send such ordinary guests as will be worth entertaining. Such an argument an Apostle useth to stir us up to pray in faith, for Elijah prayed that there may be no rain; and again that there might be rain; and he was heard in both: Therefore we may believe that God will hear us in ordinary matters.

This instance giveth evidence of God's high account of this duty of entertaining strangers: in that once and again he sent Angels to such as were ready to perform the duty. From therefore we may infer, that God well liketh and approveth this duty: and that he will some way or other recompense the same. This is the main scope of the Apostle.

§. 18. Of the blessings which Angels have brought to Saints.

WEll may it be inferred from the Apostles argument, that a friendly entertaining of strangers shall not be in vain. To prove this point the more fully, I will endeavor to clear two points.

• 1. That Angels when they came to Saints brought special blessings to them.
• 2. That hospitality hath been recompensed with many singular blessings.

For the first,

• 1. The Angels that came to Abraham brought a most gladsome message to him, namely that he should have a son by Sarah his wife, Gen. 18. 10. There could not have been brought a more welcome message to him, as appeareth by the answer which he gave to God when he made an especial promise to him: His answer was this, What wilt thou give me seeing I go childless? Gen. 15. 2.
• 2. The Angels that came to Lot delivered him from the destruction of Sodom, Gen. 19. 16.
• 3. The Angel that came to Hagar brought a very gladsome message, Gen. 21. 17, &c. So to Moses, (Exod. 3. 2.) and to Gideon, (Judge. 6. 11.) and to Manoah, (Judge. 13. 2.) and to Elijah, (1 King. 19 5.) and to Daniel, (Dan. 6. 22.) and to Zechariah, (Zech. 1. 9.) and to Zacharias and the Virgin Mary, (Luke 1. 11, 26.) and to the Shepherds, (Luke 2. 9, 13.) and to Joseph, (Matth. 2. 13. 19.) and to Christ, (Luke 22. 43.) and to the Apostles, (Acts 1. 10. & 5. 19.) and to Peter, (Act. 12 7.) and to C •… rnelius, (Act. 10. 3.) and to Paul, (Act. 27. 23.) and to John, (Rev. 1. 1.) By all these it appeareth that this particular blessing noted by the Apostle was no small one.

§. 19. Of the 〈◊〉 of Hospitality.

TO amplify the Apostles motive taken from the entertaining of Angels, it will not be am •… sse to add other special recompenses of hospitality registered in sacred Scripture.

• 1. Rebeccahs hospitality was rewarded with precious gifts and a good husband, Gen. 24. 22, 49.
• 2. Laban's hospitality was recompensed with a good servant for himself, and a good husband for both his daughters, Gen. 29. 27. & 30. 27.
• 3. Revels, with a good servant for himself, and a good husband for his daughter, Exod. 2. 21.
• 4. Rahab's, with preservation of herself and kindred from a common destruction, and with a great marriage, Josh. 6. 22. Matth. 1. 5.
• 5. Boaz, with a good wife, Ruth 3. 2, &c.
• 6. Abigail, with a good husband, 1 Sam. 25. 39.
• 7. David, with a discovery of his enemies, 1 Sam. 30. 11.
• 8. The widow of Sarephath, with preserving and increasing her meal and oil in a great dearth: and restoring her son to life, 1 King. 17. 16, 23.
• 9. The Shunamite, with giving her her son, and restoring him to life, 2 King. 4. 70, 36.
• 10. The Disciples, with entertaining Christ, Luk. 24. 32.
• 11. Lydia's and the Jaylours with the salvation that was brought to their house, Acts 16. 15, 33.
• 12. Gaius, with an honorable testimony, Rom. 16. 23. 3 John. 1, 5, 6.
• 13. Onesiphorus, with Paul's prayer, 2 Tim. 1. 18.
• 14. The Barbarians with cure of their sick bodies and souls, Acts 28. 9.
• 15. The greatest recompense of all is that recompense which Christ giveth at the day of judgment, Matth. 25. 34, 35.

All these give evidence of the notice which God taketh of those which set themselves to do what he requires, and of his approbation thereof.

He also gives proof of the goodness, kindness, bounty, and other like gracious properties of God in not suffering good things to pass away without a recompense, Psal. 62. 12.

Hereupon the Apostle saith that whatsoever good thing any man doth, the same he shall receive of the Lord, Eph. 6. 8.

It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost; and thereupon omit many fair opportunities of bringing manifold blessings to themselves.

For our parts we have just cause to judge, that as in other works of mercy, so in this, what is given is as seed sown, which will bring forth in 〈◊〉 season a plentiful crop.

§. 20. Of God's giving more then expected.

THat which the Apostle says of their receiving this blessing unaware •… , gives us to understand that men in the good things which they do, oft receive more from the Lord then they looked for. Whereas it is said that the •… ing asked life of God, it is added that God gave it him, even length of days, and that forever and ever, Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people, God gave him so wise an heart that there was •… one like him before him nor after him: Yea he gave him also that which he 〈◊〉 not, both riches and honor, &c. 1 King. 3. 12, 13. So where Hanna desired a son of God, God gave her three sons and two daughters. Ruth •… ccompanieth her poor mother in law for the true Religion sake, and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Judah to be her husband: as from her, though an alien, descended the Messiah, Ruth 1. 16, 17. & 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to inquire after his fathers Asses, and 〈◊〉 heareth news of a Kingdom intended to him, 1 Sam. 9. 6, 7. & 10. 1. 〈◊〉 to give a proof parallel to this of my Text, yea far exceeding it, the Disciples that constrained a stranger, as they thought, to abide with them, entertained 〈◊〉 Lord Jesus unawares, Luk. 24. 29.

God doth thus exceed in his remuneration, to give evidence of his free grace and bountiful mind. To give what is not so much as thought on, argueth free grace. To give above expectation, argueth bounty.

What an encouragement is this for a Christian cheerfully to do his duty, and constantly to go on therein, referring the issue to God. He may do more then is desired, or expected, yea or thought on. For he is able to do exceeding abundantly, above all that we ask or think, Eph. 3. 20.

§. 21. Of applying to ourselves rewards given to others.

COncerning the persons that unawares were thus recompensed, they are thus set down, some. Hereby the Apostle himself infers that everyone who performed that duty received not that particular recompense; yet he sets it down as a motive unto all. For all may be encouraged by that recompense which is given to some only.

This kind of argument is oft and much pressed in the New Testament: In the inference which this Apostle makes in the beginning of the sixth verse of this Chapter. Concerning God's imputing righteousness unto Abraham, who believed, the Apostle infers that it was not written for his sake alone: But for us also, to whom it shall be imputed, if we believe, Romans 4. 23. 24.

From God's delivering Lot out of Sodom, when it was consumed with fire, the Apostle maketh this conclusion, The Lord knoweth how to deliver the godly, &c. 2 Pet. 2. 9.

This Apostle having set down the many great rewards which God gave to the •… aith of his servants in the 11 ^th Chapter of this Epistle, maketh this inference, Wherefore let us run with patience, Heb. 12. 1.

On this ground Saints of old pleaded for themselves God's former dealings with others: as Psal. 22. 4, 5. 2 Chron. 20. 7. Nehem. 9. 10. God's blessings on some are evidences of his good will; of what is pleasing to him, and what he approves. For did he not approve such and such things, and were he not well-pleased with them, certainly he would not bestow blessings on the performers thereof, in reference to the doing of them. Now God is ever of the same mind, ( Job 22. 13. Malachi. 3. 6.) what once he approveth he will ever approve: and what he approveth he will assuredly recompense.

This assuredly is the best and most proper use that we can make of God's former gracious dealing with Saints, registered in sacred Scripture: namely to apply them to ourselves, and to be encouraged thereby to go on in such courses as they did: resting on this that God approves us therein: and that he will recompense us some way or other.

They who read the acts of Saints, and God's goodness to them, as mere histories of things done in former times, and apply them not to themselves, fail of the best use to be made thereof.

Wherefore to make a right use of the Scriptures, observe these few Rules.

• 1. Exercise thyself in God's Word by reading and hearing it frequently, diligently: that thou mayest be well acquainted with the very letter and history of the Scripture.
• 2. Use all means to get understanding of the true sense and meaning thereof. For this end, Prayer, Meditation, Conference, and diligent attending upon the public Ministry are good helps.
• 3. Believe what thou conceivest to be the true sense and intent thereof.
• 4. Apply it to thyself so far as thou conceivest it any way belonging to thee: For whatsoever things were written before time, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. This is a great point of prudence. The life, the power, the profit of the word consisteth herein.
• 5. Be a follower of those who are therein approved, so far as that which they did may concern thee.
• 6. For thy farther encouragement well observe all the effects and fruits that followed upon God's approving them.

§. 22. Of the Resolution of the 2 ^d verse of Heb. 13.

THe sum of this verse is, A Christians respect to strangers.

Two points are considerable hereabouts.

• 1. The inference of this verse upon the former: For it is a particular exemplification of the former, both in the duty of love, and also in the person, brother.
• 2. The substance of the duty.

Herein two points are to be noted.

• 1. The manner of propounding the duty, in this phrase, Forget not▪
• 2. The matter whereof it consisteth.

About the matter is set down,

• 1. The duty itself.
• 2. A motive to enforce it.

About the duty,

• 1. The persons to whom it is enjoined are implied, namely all to whom he wrote.
• 2. The kind of duty. Herein observe,
  • 1. The persons to whom it is to be performed▪ strangers.
  • 2. The manner of performing it, with friendlinesse.

The motive is,

• 1. Generally intended in this particle, FOR.
• 2. Particularly exemplified: wherein is expressed,
  • 1. The kind of recompense, Angels came to them.
  • 2. The ground thereof, God's special providence, unawares▪
  • 3. The persons recompensed, some.

§. 23. Of the Instructions raised out of Heb. 13. 2.

I. GEnerals are to be exemplified by particulars. The Apostle exemplifieth that general rule of brotherly love by this particular of hospitality.

II. Strangers are brethren. The Apostle giveth this instance of strangers to show who are to be accounted brethren; and to whom brotherly love is to be shown.

III. Men are prone to neglect strangers. The manner of setting forth the duty under this phrase, forget not, implieth as much.

IV. Strangers are to be regarded. This is the very substance of the duty here enjoined.

V. Hospitality is a bounden duty. This is to entertain strangers.

VI. Friendlinesse to be manifested to strangers. The notation of the Greek word declareth as much.

VII. The meanest may and must show courtesy to strangers. This I gather from the persons to whom he enjoins this duty.

VIII. Hospitality shall be recompensed. This particle For, intends a recompense.

IX. Angels come to Saints with a blessing. To this end mention is here made of Angels coming to Saints of old.

X. God's remuneration exceeds man's expectation. Those Saints to whom Angels came did not think of such guests. They entertained them unawares.

XI. Rewards given to some are encouragements to all. For this very end doth the Apostle produce a recompense which was made to some.

§. 24. Of remembering others affliction.

ANother exemplification of that general grace of brotherly-love, is compassion towards such as are in affliction.

Before this the Apostle premiseth such an item as he did before the former verse. 2. Only that was negative, Forget not: This affirmative [ remember. ] Both import one and the same thing. See §. 12. & 90. See also Chap. 2. §. 55.

The word here [ remember ] compriseth under it all kinds of duties that are to be performed to such as are in any affliction; as to pray for them, to visit them, to comfort and encourage them, to relieve them, to do what we can for their ease, release and liberty, to stir up others to do them good.

This word remember is here the more fitly used, in that remembrance of ones misery, stirs up bowels of compassion, and puts men on to afford all manner of succor.

This is laid down as the ground of the compassion which God showeth, where it is said, That God had compassion of his people; The ground thereof is thus set down, For he remembered that they were but flesh, Psal. 78. 38, 39. And again, The Lord pitieth them that fear him; for he remembereth that we are dust, Psal. 103. 13, 14. This is spoken of God after the manner of man.

On this ground Saints call on God to remember them, O remember that my life is wind, Job 7. 7. Remember that thou hast made me as the clay, Job 10. 9. Lord, remember David and all his afflictions, Psal. 132. 1. This is most properly true of man, when the Israelites remembered Zion in her affliction, then they prayed for her, Ps. 137. 1, &c. Lam. 3. 19, 20. Hereupon the Apostle being in prison calls upon those to whom he wrote to remember his bonds, Col. 4. 18.

Remembrance of a thing brings to our mind an Idea thereof, and doth set before us a kind of present view, and sight thereof; which cannot but work upon the affection, and cause compassion. Titus his inward affection was the more abundant towards the Corinthians, whilst he remembered them, 2 Cor. 7. 15. Remembrance of a case causeth a more serious consideration thereof. But that which is not remembered, is, as not known, and so not heeded nor regarded at all.

Surely this shows a main reason of men's neglect of such as are in any distress, and so remain in places, whether they who neglect them use not to come. Though, it may be, they formerly knew or heard that they were in such and such distresses: yet not remembering that they are so, they clean neglect them, Out of sight out of mind: Hence it comes to pass that clamorous and impudent beggars, who put men in mind of their miserable cases (though perhaps merely feigned) get more relief then such as are imprisoned, or otherwise more miserably afflicted, but out of sight.

It doth without question become Christians to be mindful of such as they have formerly known to be in any distress. For this end they ought

• 1 To be inquisitive after the state and cases of such as they have cause to fear or surmise that they are in any distress. When Hanani came from Judah to the place where Nehemiah was, Nehemiah was inquisitive concerning the Jews that had escaped which were left of the Captivity, Nehem. 1. 2. And being informed of their great misery, he put himself on to do the good that he did for them.
• 2. To visit such as they hear to be sick, in prison or any other like distress. This is commended in Onesiphorus, 2 Tim. 1. 16, 17.
• 3. Oft to relieve those that are in distress. Not to think it enough that they have once relieved them; if at least they long continue in their distress. Frequent doing of a thing will keep the occasion of it in mind and memory. Paul commendeth the Philippians, that they had sent once and again unto his necessity, Phil. 4. 16. And he exhorteth Christians, not to be weary in well-doing, 2 Thess. 3. 13. Gal. 6. 9. The foresaid Onesiphorus oft refreshed Paul, 2 Tim. 1. 16.
• 4. To be daily mindful of such in their prayers. This is an especial means to keep them in mind and memory, and to take opportunities of affording what needful succor they can unto them. S ^t Paul testifieth, That without ceasing he made mention of the Churches always in his prayers, Rom. 1. 9. So 2 Tim. 1. 3.

§. 25. Of Professors being bound as Malefactors.

THey who the Apostle here exhorteth us to remember, are said to be in bonds. This is the interpretation of one Greek word; which setteth out such as are fast bound by cords, chains, manicles, fetters, or any other like means.

It doth here comprize under it all such as are for the Gospels sake restrained of liberty: as are

• 1. Such as are imprisoned, as the Apostles were, Act. 5. 18.
• 2. Such as are put into the stocks, as a Prophet was, Ier. 20. 2.
• 3. They that are both imprisoned, and also put into the stocks, as Paul and Silas were, Act. 16. 24.
• 4. Such as are manacled and fettered in prison, as Peter was, Act. 12. 6, 7.
• 5. Such as are cast into a dungeon, as the Prophet was, Ier. 38. 6.
• 6. Such as are committed to a soldier or other officer to be kept safe, Act. 28. 16. or such as are any other way restrained.

These cannot help themselves: Therefore succor ought the rather to be afforded to them.

They whom the Apostle here especially meaneth, were Preachers and professors of the Gospel: and for the Gospel sake were so bound.

Malefactors use to be so dealt withal. They are kept fast that they might not make an escape; but be brought forth in due time to receive condign punishment. The Preachers and Professors of the Gospel deserved no such matter: neither was there any fear of their making any escape unduly; yet were they dealt withal as malefactors. This hath been more fully cleared on Heb. 11. 36.

§. 26. Of succouring such as cannot seek it.

THE Apostle doth the rather put those to whom he wrote in mind of such as were bound, and would have them to be remembered, because being so bound, they were not able to come themselves to make their case known to others.

All duties enjoined for their sakes who are restrained of liberty are so many proofs of the equity of this point: as to visit the sick, I am. 5. 14. or are in prison, in a dungeon, or any other place of restraint: or such as are lame, impotent, or any way unable to seek succor themselves.

Christ takes special notice of this kind of kindness to recompense the same, Mat. 25. 36.

For our Direction and Encouragement hereunto we have set before us:

• 1. The pattern of God himself. He offers and affords succor to such as seek it 〈◊〉 , Isa. 65. 1. Rom. 9. 30. This is set forth to the life in a Parable of a young child cast out and left succorless, Ezek. 16. 4, &c. Woe had it been with all mankind if God had not sought to man, before man sought to God. Man was so far from first seeking to God, as when God first sought to man, man sled from him, Gen. 3. 8. But we must be followers of God, Eph. 5. 1.
• 2. The example of the Son of God, who in the same manner doth good, as his Father doth, freely, of himself, before it be sought of him: even to such as neither did nor could seek it. When we were yet without strength, while we were yet 〈◊〉 , when we were enemies, when we were dead in sins, Christ shown mercy un •… us, Rom 5. 6, 8, 10. Ephes. 2. 1, 5. Christ professeth of himself, that he came to seek, and to save that which was lost, Luke 19. 10. This he exemplifieth in divers P •… rables, Luke 15. 4, &c. He first came to a people that sa •… e in darkness, Matth. 16. In the days of his flesh he went unto such as could not come to him, Matth. 8. 14. and offered relief before it was sought, Mat. 4. 32. John 5. 6. But the same mind must be in us that was in Christ, Phil. 2. 15.
• 3. We have also the examples of such as have herein been guided by the Spirit of God. When Abraham heard that Lot was taken captive, he used means to rescue him, though no mediation were used unto him for that purpose, G •… n. 14. 14. When 〈◊〉 heard of the great affliction and reproach wherein the Jews were, of his own accord he went to them and did great things for them, Neh •… m. 1. 4, &c. When Ebed-melech heard that they had put Jeremiah in the dungeon, he used means to get him out, I •… r. 38. 7, &c. I •… b was eyes to the blind, and 〈◊〉 to the lame, Job 29. 15. The Samaritan when he saw a man wounded, and half dead, he succoured him, Luke 10. 30, 33, 34. Now we must be followers of them that •… ollow Christ, 1 Cor. 11. 1.

If we be not thus minded, many may perish for want of succor.

Jeremiah might have perished if Ebed-melech had not of his own accord first afforded him succor.

This manner of being good giveth evidence, that a spirit of goodness is in us: and that we do good for goodness sake.

What may we now think of such as turn their eyes, ears and hearts from such as come to them, make known their cases to them, call and cry to them for help and succor? Job maketh a great complaint of the hard-heartedness of his friends to him in such a case, Job 19. 14, 15, &c. Such are worse then he that is said neither to fear God, nor regard man: and yet was moved by the importunity of a 〈◊〉 widow to succor her. The doom of such is expressly set down, Prov. 21. 13. and James 2. 13. They shall not be heard when they cry: but shall have judgment without mercy.

Surely their mercy is too too scan •… y, who extend it to none but to such as by importunate clamours do in a manner force it from them. Such mercy m •… y seem rather to be for their own ease, quiet, praise, or self-respect, some way or other, then for the Lord's sake, their brothers sake, or pity, mercy and goodness sake. What approbation, what remuneration can such look for from the Lord?

It will be our wisdom, and it is our duty to take notice of this extent of mercy: and thereupon to be ready to hearken to such motions as shall be made unto us for such as are far off: or to such as are in hold, or any way bound: or such as are sick, or maimed, or lame, or any way so distressed as they cannot come to us. Yea we ought to inquire after the estate of God's Church and people; and go to prisons, and visit the sick, and such as are any way impotent.

§. 27. Of making others distresses our own.

BOth to incite and direct the Hebrews about that duty of remembering them that are in bonds, the Apostle addeth this clause, As bound with them. This also is is the interpretation of one Greek compound word.

As an incitation it implieth a due consideration of our own condition, which is subject to the like case. For though at one time we be at liberty, and not bound; yet at another time we may be bound and restrained of liberty. Yea at that time wherein others are in bonds, we also might have been in their case. We therefore being by the Divine Providence free, ought the rather to succor them that are not free.

As it is a direction, it importeth a sympathy and fellow-feeling of others distresses: and that such an one, as if we ourselves were in the like distress: and thereupon so pitifully, and compassionately to deal with them, and for them, as it may be discerned, that we could not be otherwise affected in our own case; nor could do, or desire more to be done for ourselves.

Thus it setteth forth the manner and measure of succouring others, according to the tenor of the Law thus set down, Thou shalt love thy neighbor as thyself, Levite. 19. 18.

This point of succouring others, as if we ourselves were in their case, is much pressed in Scripture: as, in these phrases, Bear ye one another's burden (Gal. 6. 2.) Rejoice with them that do rejoice: and weep with them that weep. Be of the same mind one towards another, Rom. 12. 15, 16. So did he that said, I am as one that comforteth the mourners, Job 30. 25. And he that said, When they were sick, my clothing was sack •… loath; I humbled my soul with fasting, Psal. 35. 13. And another that said, Who is weak, and I am not weak? Who is offended, and I burn not? 2 Cor. 11. 29. In this respect it is said to these Hebrews, Ye became companions of them that •… ere so used, Heb. 10. 33.

God though he be not capable of any distress, yet setteth himself forth so affected, and so afflicted, with the distresses of his Church and children, as if he were in the like distress. For it is said of him, That his soul was grieved for the misery of Israel, Judge. 10. 16. And that his bowels were troubled, Jer. 31. 20.

Such a mind worketh compassion. So much this Apostle observeth, Heb. 10. 33, 34. And compassion puts on to afford all the succor that is needful. The compassion of Pharaohs daughter to do what she did to Moses that was cast out ( Exo. 2. 6.) And the Samaritan to do what he did to the man whom he found half dead, Luke 10. 33. It is oft noted, That Christ was hereby moved to afford that succor, which on all occasions he afforded, as Mark 1. 41. Matth. 14. 14. Luke 7. 13. Yea God himself is hereby said to be moved (But after the manner of man.) He being full of compassion forgave their iniquity, and destroyed them not, Psal. 78. 38. So 2 Kin, 13. 23. Deut. 30. 3.

S •… rely they who forget those that are in bonds, in prison, in danger, in captivity, or any other way restrained, do not consider that their own case might be such a case. They think another's distress concerns not them at all. They neglect them, because they forget them: They forget because they are not duly affected with their distress, as if it were their own.

Philosophers observe two extremes contrary to the duty here required:

One is, want of grief, or want of passion. This was their fault of whom the Prophet thus saith, They are not grieved for the affliction of Joseph, Amos 6. 6. The Church thus complaineth of such, Is it nothing to you all ye that pass by? Lam. 1. 12.

The other is, Rejoicing at others distress. Of such Job thus complaineth, Now am I their song, yea I am their by-word, Job 30. 9. And David thus, I was the song of the drunkards, Psal. 69. 12. And the Church in her affliction thus, I was their song all the day, Lam. 3. 14.

Against both these, severe judgments are denounced.

Against the former this, Therefore now shall they go captive with the first that go captive, Amos. 6. 7.

Against the latter this, Because thou hast clapped thine hands, and stamped with thy feet, and rejoiced in heart, with all thy despite, against the house of Isra •… l: Behold, therefore I will stretch out my hand upon thee, &c. Ezek. 25. 6, 7. and 35. 15.

The later of rejoicing at others miseries, is of the two the worst. The Psalmist maketh a direful imprecation against them, Psal. 35. 26. This was an evidence of su •… e and sore vengeance. For by an extraordinary and Prophetical Spirit he did it: and thereby declared what would fall upon them. So heinous a vice this is, as Job maketh an imprecation against himself, if he were guilty thereof, Job 31. 29, &c. It is expressly said by the Wiseman, That he that is glad at calamities shall not be unpunished, Prov. 17. 5.

It becometh us as we see or hear of any distresses of others, near or sar off, to lay them to heart, as if it were our own case, and answerably to do what we can for their good.

§. 28. Of the Extent of Charity.

TO the former particular object of mercy, such as are in bonds, the Apostle addeth a more general object, thus translated, Them which suffer adversity. This also is the interpretation of one Greek word, which properly signifieth to be evil entreated or afflicted.

This compriseth under it all kind of afflictions; whether they come immediately from God, as grievous sicknesses, torturing diseases, troubles of conscience, hardness of heart, or any other such sore afflictions: or mediately arise from man, as mockings, scourgings, divers kinds of death, concerning which this very word is used, and translated tormented, Heb. 11. 37.

All of both kinds require pity, compassion and succor.

This general is fitly added to the former particular, to show, that mercy must be extended to all kind of misery.

To this tends that indefinite charge, Give to him that asketh, Matth. 5. 42. which is set out by another Evangelist with a general particle, thus, Give to everyone that asketh, Luk. 6. 30. And do good to all men, Gal. 6. 10. These generals, as they include all persons, so all cases. So likewise doth the general object of mercy, expressed under these words flesh, neighbor, brother. Hide not thyself from thine own flesh (Isa. 58. 7.) that is, from any that is compassed about with mortal, frail, corruptible flesh as thou art. The wounded man that lay in the high-way was a neighbor to the Samaritan; (though he knew not whence he was) and thereupon he succoured him, Luke 10. 33, &c. More expressly is this extent of mercy set down by the number of seven and eight, that is, all that need and are brought to our knowledge, Eccles. 11. 2. That number of seven and eight is synecdochically put for all of all sorts. And likewise by the express distinction of persons that are to be succoured, as the Levite, the stranger, the fatherless, the widow, Deut. 26. 13. And by the several kinds of works, whereby mercy is manifested, as to give meat to the hungry, and drink to the thirsty: to take in a stranger, to clothe the naked, to visit the sick, to go to them that are in prison, Matth. 25. 35, 36. The object of mercy is not restrained to one kind of misery, need, or distress, but to all kinds.

The Rule of Charity is in three branches:

• 1. Our brothers necessity: in this respect it is said, That Christ healed them that had need of healing, Luk. 9. 11.
• 2. Our own ability. On this ground Christ adviseth to give alms of such things as we have, Luk. 11. 41.
• 3. God's opportunity: that is, When God by his Providence bringeth to my sight or knowledge such and such a distress, as in the case of the Samaritan, implied under this word, by chance, which noteth out God's secret Providence, Luke 10. 31.

All these three branches concerning the Rule of Charity, are thus joined together, Whos •… hath this worlds good (this shows a man's ability) and seeth (this pointeth at God's Providence) his brother hath need (this manifesteth a brothers necessity) John 3. 17.

We may from hence infer, That the mercy which by many is very highly esteemed, cometh short of the true extent of mercy, and is too too scanty.

Some particular instances hereof, are such as follow:

• 1. Some having a mind to build Alms-houses, hospitals, or other like 〈◊〉 of charity or piety, will do nothing to any in their distress upon conceit that that is enough for them to do. Such works rightly done are warrantable and commendable; but yet such as so carry the matter, may seem to be more vain-glorious then truly charitable.
• 2. The like may be said of such, as intending to leave a liberal Legacy to some College or Hospital, to maintain poor Scholars and impotent persons, neglect all other opportunities of showing mercy.
• 3. There be some that will be content to contribute some money to help those that are in distress: but utterly refuse to visit the sick, to go to prisoners, to take any pains about relieving others. Though the former ought to be done, yet the latter should not be neglected. Their Charity is too lazy a kind of Charity.
• 4. On the other side, There be others will take great pains in visiting prisoners, and sick folks, and with wholesome words will seek to comfort them that are in distress; but will not part with a penny to relieve any. This is too covetous a Charity.
• 5. There be that will much solicit others to be charitable, but do nothing themselves. This is a self-condemning Charity.
• 6. Of a contrary disposition are others, who will prosesse to do what they can themselves for relief of the distressed; but they will not stir up any others. This is an unneighbourly kind of Charity. If they think it a good duty for themselves to do, Why do they not also provoke others to do good, and to partake of the reward? Besides, this kind of Charity may prove too scanty, in that one alone cannot to purpose do that which by the help of many may be done. Many hands will lift up a heavy burden.
• 7. There be that say, They will pray for such as are in distress, but that is all which they will do. This is a disgraceful kind of Charity, it bringeth a reproach upon the profession.
• 8. Many that are bountiful to Friends and Kindred will do nothing at all to such as are strangers. This kind of Charity savoreth too much of self-love.

Thus some sail one way, some another, and thereby lose the glory of that which in part is well done: Like the King of Israel, who smiting his arrows on the ground thrice, and then staid, lost that full conquest over his enemies, which otherwise he might have got, 2 Kin. 13. 18, 19.

Let us that are charitably minded extend our charity to all sorts of persons, to all kind of cases, according to the Rule of charity before-mentioned. Thus shall we do the more good to others, and receive the more comfort to our own souls: neither will failing in one needful point take away the glory of all. Therefore as an Apostle adviseth to add grace to grace, (2 Pet. 1. 5, 6, 7.) So I advise in this case, to join to brotherly-love hospitality; to the succouring such as are restrained by sickness, imprisonment, bonds, or any other way. To these join distribution to the necessity of the Saints. Hereunto Intercession for the oppressed: consolation to the troubled in conscience, and finally prayer for all. For he that said of one work of Charity, Do this, said also of other works, Do this, and this also. What God hath joined together, let not man put asunder, Matth. 19 6.

§. 29. Of the meaning of this phrase, As being yourselves also in the body.

AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause, As being yourselves also in the body. This is translated word for word, as it is in the original.

Some take it in the very same sense, as the former clause was [ As bound with th •… m ] and understand the principal Verb, as repeated in this clause, thus, Remember them that are afflicted, as if ye yourselves also were afflicted in the body. In this sense they take the word body synecdochically for the person: as if he had thus said, As if you yourselves also were afflicted in your own person.

This is a sense agreeable to the Apostles words; but not fully expressing the extent of the Apostles intent, and emphasis of his phrase.

• 2. Others by this phrase, being in the body, take a man's common natural condition to be meant, even a frail, weak, changeable estate, subject to all kind of mise •… ies, as others are, and thereupon thus set out the sense of the phrase, As being in the body of those that are afflicted.
• 3. There be that take the word body, mystically, for the mystical body of Christ: as if the Apostle had pressed the spiritual union of Christians under Christ their Head for a motive to work mutual compassion. And indeed it is a very forcible motive. It is plainly and pertinently pressed, 1 Cor. 12. 26.

Though in the general, the former clause [ As bound together ] and this [ As in the body ] may aim at the same scope: yet in particular they may be distinguished one from another, as the manner from the cause: the former especially setting out the manner, that is with much compassion and fellow▪feeling, As bound with them. The later leading us to a cause of mercy; even our common condition; being in the body as others; and also our spiritual union, being of the same mystical body.

§. 30. Of Compassion wrought by consideration of the common condition of all.

THe literal acception of this phrase, As being yourselves also in the body, doth show, that that common condition whereunto all are subject, should work compassion towards them which are in any adversity; in that we ourselves are also in the body, and are of such a constitution, as others are, subject to the like adversity. This doth the Apostle thus press, Restore such an one is fallen in the spirit of meekness, considering thyself, lest thou also be tempted, Gal. 6. 1. This is that thing which Job aims at, where he saith to his friends, If your soul were in my souls stead, I would strengthen you with my mouth, Job 16. 4, 5. Hereby he intimates to his friends that they might be in such a case as he was. 'It is oft pressed upon the Israelites, that they should remember that they were servants in the Land of Egypt, and that thereupon they should show mercy to servants, Deut. 5. 14, 15. And that they should not oppress a stranger, because they were strangers in Egypt, Exod. 23. 9. God made men subject to like infirmiti •… s that other are, to be Priests, that 〈◊〉 might have compassion on the ignorant, Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities, but also the infirmities of our nature, that he might be a merciful High-priest, Heb. 2. 17. & 4. 15.

• 1. The common condition of mankind makes a man more sensible of others miseries; and that by experience of his own.
• 2. It convinceth him of that need wherein he himself may stand of others help. For thereby he knows that his own state is alterable, and that he may be afflicted and distressed, as now he seeth another is, who is of the same mould and temper; of the same profession; who hath the same enemies; and is subject to the same temptations. Hard-hearted men who are no whit moved at the cases of such as are in distress, do little think that they themselves also are in the body; that they are subject to such distresses. They provoke God to bring them to the like, or to a worse distress; and to harden the hearts of others against them; that by experience they may learn how ill it becometh him that is in the body to be unmerciful to them that are in distress. Severe and just judgment against such, is thus denounced, He shall have judgment without mercy, that hath shown no mercy, James 2. 13.

But what may be thought of them who having been in the same distress wherein they see others to •… e, have no bowels of compassion, nor any ways afford any succor, or comfort unto them? This was it for which N •… hemiah was very angry at the Nobles and Rulers of Judah, that being themselves redeemed from slavery, did sell their brethren, Neh. 5. 6, 7, 8. Because the children of Israel had been freed out of the Land of Egypt, where they were in bondage, in memorial thereof, God ordained a Law that such Israelites as had been sold unto any of their brethren, should in the seventh year go out free, Deut. 15. 12, &c. Now because in Zedekiahs time they did not show this mercy to their servants, God threatened to give them into the hand of their enemies, Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him, because he forgave not his fellow servant a debt of an hundred pence, was delivered to the tormentors, Matth. 18. 24, &c. Learn we therefore to be otherwise minded.

§. 31. Of the sympathy of the Members of Christ's mystical Body.

THe mystical sense of this phrase [ As being in the body ] showeth, that the mystical union that is betwixt Christians, should work a mutual compassion in Christians upon one another's distresses. For if one member suffer all the members suffer with it, 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Jerusalem, Nehem. 1. 3, 4. The Apostle in relation to the Members of the mystical body, saith, Who is weak, and I am not weak? Who is offended, and I burn not? By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls, and give evidence to others, both of the reality of our union with others of that mystical body; and also of our persuasion of others with whom we sympathize, that they also are members of the same body. For it is a work of the same Spirit; as a sympathy of natural members is an evidence that they are all animated by the same soul.

By this sympathy we shall be also induced to be helpful one to another, and so by consequence to the very body of Christ.

What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ: or of the particular members thereof? Are they knit together by the same Spirit? then the Spirit of Christ may be thought to have less efficacy to work on the spiritual members of Christ's body, then the soul of man to work on the members o •… a natural body: For these do always sympathize, 2 Cor. 12. 26.

The best that can be judged of such hard-hearted Christians, is

• 1. That they err in their judgments about others, not thinking them to be true members.
• 2. Or that the flesh that remains in them, and the corruption thereof stupifieth their spiritual sense.
• 3. Or that the Spirit of Christ, some way or other provoked, with-draweth his effectual operation from them.
• 4. Or that they themselves are no true members: but by an outward profession make a mere show thereof.

Something or other is much amiss in them.

To prevent or redress such hard-heartedness, these Rules are carefully to be observed:

• 1. Let such as profess themselves to be members of the mystical body, be indeed and in truth such, as they profess themselves to be: or else cease to profess what they are not: that so there may not be expected of them that which in vain will be expected.
• 2. Let them judge of other Professors according to the Rule of love; which is to think the best, and hope the best, to interpret all things in the better part. See §. 7, 9.
• 3. Let them take heed of grieving the Spirit of Christ ( Ephes. 4. 30.) lest •… e with-hold his operation, and with-draw that efficacy which he manifesteth in others.
• 4. Let them do what they can to suppress the remainder of corruption in them, that it carry not too great a sway, and make them neglect such duties as otherwise they should and would do.
• 5. Let them quicken up their own spirits hereunto: and in case of spiritual senselessness, thus reason with their own spirit, and say, How is it, O my Soul, that thou art thus senseless? Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christ's body? By arguments labor to convince thy soul that such a disposition is very much unbeseeming thy holy profession.

§. 32. Of the Resolution of Heb. 13. 3.

THe Sum of this verse is, A Christians Compassion at others misery.

Here are offered two parts:

• The first concerneth such as are restrained.
• The other such as are any way afflicted.

In the former is set down,

• 1. The Duty to be performed.
• 2. The Manner of performance, As bound with them.

In setting down the Duty, two things are expressed,

• 1. The Act, wherein the Duty is performed, Remember.
• 2. The Persons to whom it is to be performed, Them that are in bonds,

In the later the Act is understood, and two other points are expressed,

• 1. The Object or Persons that are to be succoured.
• 2. The Motive, in this phrase, As being yourselves also in the body.

This may admit a literal interpretation; and imply a like common condition with others.

Or it may admit a mystical Interpretation; and imply the near Union of the Members of Christ's mystical body together.

§. 33. Of the Instructions arising one of Ver. 3.

I. COmpassion at others miseries, is a fruit of brotherly-love. This I gather from the Inference of this verse upon the first verse, wherein brotherly-love is required.

II. Others in distress must be remembered as well as strangers. This I collect from the Apostles adding this exemplification of brotherly-love to the other about strangers.

III. Mindefulnesse of others misery causeth mercy to be shown to them. The word Remember intends thus much. See §. 24.

IV. Saints are oft used as malefactors. They were Saints whom the Apostle saith here were in bonds; And malefactors use to be in bonds. See §. 25.

V. Succor must be afforded to such as cannot seek it. They that are in bonds cannot go to seek succor, yet they must be remembered. See §. 26.

VI. The cases of the distressed are to be made our own, We must remember them that are bound, as if we ourselves were also bound with them, and so in their case. See §. 27.

VII. Mercy is to be extended to all kind of misery. They which suffer any adversity are to be remembered, as well as they who are in bonds. See § 28.

VIII. Mans common condition is a ground of mutual compassion. This phrase, As being yourselves also in the body, in the literal acception of the words intendeth so much. See §. 30.

IX. Spiritual unity should work sympathy. This is inferred from the mystical sense of these words, As being yourselves also in the body. See §. 29, 31.

§. 34. Of this phrase, Marriage is honorable.

FRom the duties which are to be performed to others, the Apostle proceedeth to such as concern themselves: and declareth such duties as grace their profession, together with the contrary vices which disgrace the same.

The first grace that he commends is Chastity, comprised under the means of preserving it, which is, Marriage. This the Apostle here highly commendeth.

Of Marriage; I have largely treated in Domestical Duties, Treat. 2. Part. 1. §. 1, &c.

Marriage is here commended by the honor thereof, Marriage is honorable.

The Greek word signifieth that which is of high account or esteem.

It is attributed sometimes to Persons. For where it is said that Gamal •… el was had in reputation (Act. 5. 34.) The Greek useth the same word that is here translated honorable.

Sometimes also it is attributed to things; as to the fruit of the earth, I am. 5. 7. and to such stones as of all earthly things are most valuable; called precious stones; and joined with silver, gold, pearls, and other things of great worth, Revel. 18. 12. yea it is attributed to Divine Promises (2 Pet. 2. 4.) And to Christ's blo •… d (1 Pet. 1. 19.) In all these places it is translated precious.

This word being thus applied to marriage, showeth that it is an estate highly to be accounted of, and in that respect styled honorable.

In what respect Marriage is honorable hath been distinctly shown in the foresaid book of Domest. Dut. Treat. 2. Part. 1. §. 23, &c.

The Verb [ 18 ] in the original is not expressed word for word, it is thus, Marriage honorable. Hereupon some understand a Verb of the Imperative mood, which implieth a charge, but that is not so fitly understood.

• 1. It is most usual in Greek, when the Verb is not expressed, to understand the Indicative Mood rather then the Imperative. So the Greek Fathers that have written upon this place, yea and the Latin Fathers too: and Protestant Divines: Yea and many Popish Expositors, do here understand the Indicative, as we in our English have expressed it. The Syriac doth express the Indicative Mood.
• 2. The opposition betwixt this clause, and the last clause of the verse, show, that this is rather a commendation of marriage, that it is honorable, then an Injunction to make it honorable. For what consequence or dependence is this, Let marriage be honorable, and a bed undefiled, but adulterers God will judge. The later clause should rather be a reason of the injunction, thus, Let marriage be honorable, for God will judge adulterers.
• 3. Marriage is here prescribed as a remedy against uncleanness, and in that respect thus commended [ is honorable ] as the best remedy that can be prescribed.
• 4. Marriage is positivevely declared to be honorable, as well as to be a bed undefiled.
• 5. That which an injunction expresseth, will by necessary consequence follow upon the commendation of marriage. For it being granted, that marriage is honorable, it followeth, that it must be used as an honorable thing: chastely, hollly, modestly, temperately, seasonably, so as it may prove to be a bed undefiled.

§. 55. Of the Extent of Marriage in all.

THis phrase [ in all ] is so indefinite, as it may be referred to any of the Genders, and to persons, or to things.

They who apply it to persons, thus translate it, Among all, or among all men: meaning all sorts, degrees, conditions or sexes; as Males and Females, Kings and Subjects, Nobles and meaner, Rich and poor, Minister and Lay-people, or of what calling and estate so ever they be.

They who apply it to things, thus take it, every way, or in everything that appertain to marriage: or in all estates, whether of peace or trouble.

But it appears that the Apostle here intends it of persons, because he opposeth it to these persons, whoremongers and adulterers. For in that Marriage is honorable in among all men, God will judge whoremongers and adulterers: who might have used this remedy of marriage.

This general is to be limited to such as are fit for marriage, and to whom marriage is lawful: Such are persons of different Sexes, male and female, and of ripe years, not children; and free, not married nor contracted to another then living: and beyond the degrees of consanguinity and affinity forbidden in God's Word: and are able to yield due been volence to their yoke-fellow, not being born Eunuchs, nor by any occasion impotent, in reference to the main marriage duty. All such marriages are no true marriages; but plain nullities.

Papists rank amongst these such as enter into religious Orders (as they call them) but for this they have no warrant from God's Word. See Dom. Dut. Tr. 2. Par. 1. §. 6.

§. 36. Of the bed undefiled.

THis clause, And the bed undefiled, may be here taken as a further Commendation of marriage. In this sense the copulative particle AND, joineth two attributes appertaining to marriage together, 1. Honorable. 2. Undefiled. As if it were thus translated, And it is a bed undefiled.

Or it may be taken as an explanation, showing wherein marriage is honorable: namely, in that it is the bed undefiled. In this sense the copulative joineth two subjects together: namely, Marriage, AND the bed undefiled: and makes them both honorable: As if he had said, Marriage is honorable, and the bed undefiled is honorable.

Both these in the general tend to the same scope.

This later clause is added by way of prevention. For it might be objected, that married persons lie in bed together; and thence also inferred, that it is polluted, and cannot be honorable. This is here prevented, in that the Apostle addeth that that is the bed undefined.

Some take this to be added by way of caution; that on this ground marriage is honorable, if the bed be kept undefiled.

I deny not, but that the bed undefiled addeth much to the honor of marriage: and that the defiled bed taketh much from the honor thereof: yet marriage by virtue of the first Institution thereof, is in itself honorable, though afterwards it may be dishonored. A Sacrament is in itself sacred, though by profane persons it be polluted.

Bed is here metonymically taken for the conjugal act, which useth to be done in the bed: as a Table is put for that which is done at the Table; or for that which is set upon the Table, 1 Cor. 10. 21.

The simple Verb from whence this compound [ undefiled ] is derived, signifieth to defile, Jude v. 8. A privative Preposition added thereto, implieth a freedom from pollution.

This privative compound useth to be applied to things perfectly pure, without any spot or 〈 in non-Latin alphabet 〉 emish; as to the heavenly inheritance, 1 Pet. 1. 4. To pure religion, Jam. 1. 27. And to Christ himself, Heb. 7. 27.

Here the marriage-bed is called, undefiled, not simply, as if in the act of married persons, there were no manner of pollution, no sin at all: But in regard of God's Ordinance: and of the Act considered in itself, and exempt from the frailties and faults of them that use it. Adam and Eve might have used it in their innocent estate. It is no more a defiled act, then to eat and to drink are. Well therefore is it here opposed to acts of uncleanness: namely, to whoredom and adultery.

In this respect married persons may live as chastely as single persons, whether male or female; if not more chastely. They were married wives whom the Apostle exhorteth to be chaste, Tit. 2. 5.

Of Matrimonial chastity, See Domest. Dut. Treat. 2. Part. 2. §. 4.

That which in itself is undefiled, ought to be used, so far as in us lieth without any pollution or defilement.

Though the marriage-bed be in itself the bed undefiled, yet by licentiousness it may be, and useth to be too too much defiled. We must therefore pray, that it may be sanctified to us: and we must use it with moderation and sobriety: having an eye to the right ends thereof: and carefully observing the Directions of God's Word thereabout.

§. 37. Of Fornication and Adultery.

THe Apostle by way of opposition produceth two vices, which much pervert the dignity and purity of Marriage, as is evident by this particle of opposition, BUT.

This I do the rather note against the manifest mistake of the Vulgar Latin, and Rhemist-English translation: and also against most of the Popish Expositors, who make the former clause an injunction, to use marriage as an honorable thing; and to keep the bed undefiled, thus, Let marriage be honorable in all, and the bed undefiled. Hereupon they take this last clause, as a reason to move men so to do, thus, For God will judge whoremongers and adulterers. Yet they can produce no authentic Greek Copy to justify that causal particle.

Quest. Wherein is the sin of whoremongers (it being between single persons) opposite to marriage? If not, why is it here brought in?

Answ.

• 1. Whoredom in the general is a base sin, and a bed defiled: In this respect it may well be brought in opposition to marriage, which is honorable, and the bed undefiled.
• 2. Marriage is a remedy to prevent fornication, 1 Cor. 7. 2. So as whoredom might have been prevented, if marriage had been duly used. Thus also it is opposite to marriage.
• 3. The Gentiles among whom the Hebrews lived, made too light account of whoredom; scarce thinking it to be simply a sin (this made the Apostles to forbid it among indifferent things, Act. 15. 29.) Therefore this Apostle here joineth it with adultery (as he doth in many other places) to move them the more to de •… est it.
• 4. Most of the particulars which aggravate adultery, aggravate also whoredom. Therefore the Apostle might well join them together.

These two words, Whoremongers, Adulterers, are oft promiscuously used, and indefinitely put for all manner of uncleanness.

The first word translated Wh •… remongers, is oft translated Fornicators, as 1 Cor. 5. 9, 10, 11. & 6. 9. Heb. 12. 16. The Greek word according to the notation thereof, signifieth to prostitute ones body for a price, or for gain. The root whence it cometh signifieth to sell: thereupon they who commit uncleanness for gain, are said to sell their body; or to set it, as we speak, to portsail, Ezek. 16. 33. This is the proper notation of the word: but it is also used for the sin of uncleanness, though no gain be intended thereby.

Most properly it is put for that sin which in this kind is committed betwixt single persons; So it is to be taken when whoremongers or fornicators are joined together, and distinguished the one from the other, as Gal. 5. 19. and in sundry other places.

It is sometimes put for Adultery itself, Matth. 5. 32. Sometimes for Incest, 1 Cor. 5. 1.

The other word translated Adulterers, is supposed to be taken from an Hebrew word, which signifieth to put out, or to destroy; as where it is said said of an adulterer, His reproach shall not be wiped away, Prov. 6. 33. And where this advice is given, Give not thy strength to women, nor thy ways to that which destroy •… th Kings, Prov. 31. 3. Those two Texts of Scripture show, how fitly the notation of the Greek word is taken from the Hebrew. For nothing useth more to put out and destroy a man's state, name, body and soul, then adultery.

The notation of our English word Adultery, is taken from the Latin; and that from going to another's bed. Thus is Reuben's incestuous adultery described, Thou 〈◊〉 up to thy fathers bed, Gen. 49. 4. And the Adulteress enticeth a young man to her husbands bed, Pro. 7. 16, 17, 18.

As fornicators, so adulterers are indefinitely put for all kind of unclean persons, as in the seventh Commandment.

Here these two words, Whoremongers and Adulterers, are distinguished one from another.

Whoremongers are such, as being both single persons, commit the sin of uncleanness betwixt themselves; as Shechem and Dinah did, Gen. 34. 2.

Adulterers are such, as one of them at least, if not both also is contracted or married. In that the same punishment was by God's Law adjudged against him that defiled a Virgin, betrothed unto an husband, as to one that defiled a woman married, namely death ( Deut. 22. 22, 23, 24.) It appears that the sin of the one, and of the other, is of the same kind, namely ad •… ltery.

Having distinctly declared who are Whoremongers and Adulterers, and how they are distinguished one from the other; I will further endeavor to set out the •… ainousnesse of their sins, and remedies against them.

§. 38. Of the heinousness of Whoredom or Fornication.

IN setting out the heinousness of the sins here mentioned by the Apostle, it will be first meet to note out such points as declare the heinousness of them both: and then such aggravations as make Adultery to exceed Whoredom.

The heinousness of Fornication and Adultery is herein manifested, that these sins are committed, against God, our Neighbor, and Our selves.

• Against God, in that This is the will of God, even our sanctification, that we should abstain from fornication, 1 Thess. 4. 3. A Prophet thus aggravateth this sin, Have we not all one Father? Why do we deal treacherously every man against his Brother? Mal. 2. 10. The treachery there meant is the sin here spoken of, and that is committed against God, as our Father. It is also committed against the Son of God; In which respect the Apostle thus expostulateth this ca •… e, Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid, 1 Cor. 6. 15. And it is likewise committed against the Spirit of God: For the Apostle thus again expostulateth the same case, What, know ye not that your body is the Temple of the holy Ghost, which is in you, which ye have of God? 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity.
• 2. Against our Neighbor, and that is sundry respects:
  • 1. Against the party with whom the sin is committed, for it is always committed with another. Hereupon the brethren of Dinah, whom Shecb •… m defiled, said, Should he deal with our Sister as with an Harlot? Genesis 34. 31.

  • 2. Against the children that are born in Fornication, which are in that respect, bastards. These by God's Law could not inherit. The son of the bonawoman shall not be heir with my son, saith Sarah, Gen. 21. 10. which sentence God approved. By God's Law a bastard was not to enter into the Congregation of the Lord to his tenth generation, Deut. 23. 2. By entering into the Congregation of the Lord, is meant some special office and service whereby he had liberty to enter into the house of God.

    That which is noted of Gileads sons thrusting out Jephthah, and saying unto him, Thou shalt not inherit in our Fathers house, for thou art the son of a strange woman (Judge. 11. 2.) showeth, that it was a custom among God's people to keep bastards from inheriting. The opposition which the Apostle makes betwixt bastards and sons, in this phrase, Then are ye bastards and not sons. (Heb. 12. 8.) showeth, that bastards have not a right to the privilege of true sons.

  • 3. Against the friends, kind •… ed and alliance of each party: It is expressly said of a Priests daughter that playeth the whore, That she profaneth her Father, Levite. 21. 9. And the brethren of Dinah took themselves dishonored in that their sister was defiled, Gen. 34. 7.
  • 4. Against the whole family: For this sin is a fire that consumeth to destruction, Job 13. 12. God thus threateneth David, The sword shall never depart from thy house, because thou hast taken the wife of Uriah the Hitti •… e to be thy wife, 2 Sam. 12. 10.
  • 5. Against the very Town, City and Nation where such unclean birds do roost. For severe judgments have been executed upon those places, as we shall afterwards show. This is one of the sins for which the Prophet saith, The Land shall mourn, Hos. 4. 2, 3.
  • 6. Against the Church. For by the lawful use of Marriage among Professors of the truth, a godly seed is preserved ( Mal. 2. 15.) This is the seminary of the Church, but by this sin a spurious brood is brought forth, and the Church thereby destroyed.
• 3. This sin is committed against ourselves: even against our Souls, Bodies, Name and State: and against these in an especial manner.
  • 1. It is expressly said of him that committeth adultery, That he destroyeth his own soul, Prov. 6. 32.
  • 2. It is said, that he that committeth fornication, sinneth against his own body (1 Cor. 6. 18.) He maketh this very body the instrument whereby that sin is committed. Other actual sins are said to be without the body, that is, some other object that is without the body, is abused and made the instrument of sin, in other cases; as wine in the sin of drunkenness.
  • 3. Who so committeth adultery getteth a wound and dishonor, and his reproach shall not be wiped away, Prov. 6. 32. Infamy, or an ill name is hereby set out.
  • 4. Such bring themselves to extreme poverty. For by means of a whorish woman, a man is brought to a piece of bread, Prov. 6. 26. that is, his state is much impaired, and even consumed, he hath not enough for his own sustenance.

Thus hath the holy Ghost set forth the heinousness of both their sins of uncleanness. Adultery admits of further aggravations.

§. 39. Of the Aggravations of Adultery above Fornication.

• 1. ADultery is expressly mentioned in the seventh Commandment, which is this, Thou shalt not commit adultery, Exod. 20. 14. It is counted an aggravation of a sin, to be by name expressed in any of the ten Commandments. For therein it is made an head of many other sins.
• 1. Adultery makes the nearest and firmest bond wherewith two persons are joined together dissoluble. That bond is marriage, whereby two distinct persons are made one flesh, Gen. 2. 24. It is by God's Ordinance an inviolable bond, and ought not to be dissolved, but by diremption, which is, by severing man and wife by death, Com. 7. 2. But that adultery makes this bond of marriage dissoluble, is evident by this restriction of Christ, saving for the cause of fornication, Mat. 5. 32. meaning adultery.
• 3. Adultery nullifies a special Covenant of God; This phrase, The wife of thy Covenant, Mal. 2. 14. intendeth a Covenant made before God, whereof God is the Author, Gen. 2. 18. and a witness, Mal. 2, 14. and in that respect called the Covenant of God, Prov. 2. 17.
• 4. Adultery makes an incurable wound. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance: he will not regard any ransom, &c. Prov. 6. 34, 35. It is not so in the case of fornication, for a recompense is set down in that case, Deut. 22. 29.
• 5. By adultery the affections of married persons are so alienated, as they are brought many times to wish and practice one another's death.
• 6. By adultery a spurious brood may be put in the room of legitimate children, and false heirs enjoy that inheritance which belongeth to true children, which we have shown in the former Section to be against Law and Right, Genes. 21. 10. Iud. 11. 2.
• 7. By adultery the Goods of the family cannot be but much wasted: the adulterous husband spending that wherewith he should provide for his family on his harlot: and the adulterous wife purloining what she can from her husband. Herein they show themselves worse then Infidels, 1 Tim. 5. 8.
• 8. Adultery is by God's Law judged to be a capital crime, Deut. 22. 22. But fornication not so, Deut. 22. 29.
• 9. The very Heathen by the light of nature did judge this sin to be worthy of death. For Nebuchadnezzar roasted in the fire two men for committing adultery with their neighbors wives, Jer. 29. 22, 23.
• 10. Adultery is made worse then theft, Pro. 6. 30. yet theft amongst us is accounted worthy of death.

Obj. Lust is a violent passion, and a man is more put on to adultery, then he can be to thef •… ▪

Ans. There may be a greater instigation to steal, namely, to satisfy a man's hunger, Pro. 6. 30. then to commit adultery. Though lust be violent, yet married persons have a ready remedy to allay it; which is a seasonable use of the lawful marriage duty.

§. 40. Of God's judging Fornicators and Adulterers.

THis act of judging, attributed to God, hath reference,

Sometimes to all sorts indefinitely.

Sometimes distinctly to the righteous, or distinctly to the unrighteous.

In the indefinite respect it is used two ways:

• 1. To set out God's righteous governing the whole world; and his equal dealing with all men. Thus it is said of God, He shall judge the world in righteousness, Ps. 9. 8.
• 2. To demonstrate God's rewarding everyone according to his works, as where it is said, How shall God judge the world? Rom. 3. 6. His rewarding of all is thus set out, especially at the last day: In the day when God shall judge, &c. Rom. 2. 16.

Distinctly in reference to the righteous, it implies God's trying their truth and integrity, Judge me, O Lord, for I have walked in my integrity: Examine me, O Lord, and prove me, &c. Psal. 26. 1, 1.

• 2. His determining their cause, The Lord judge between me and thee, and see and plead my cause, &c. 1 Sam. 24. 12, 15.
• 3. His justifying them by revenging their adversaries, Psal. 9 4, 5.
• 4. His chastening them here, to prevent their eternal damnation, 1 Cor. 11. 32.

In reference to the unrighteous it signifieth,

• 1. To revenge them in this world, Rev. 6. 10.
• 2. To condemn them in the world to come, Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used.

Concerning God's judging these sinners, it is in general said, That because of these things the wrath of God cometh upon the children of disobedience, Eph. 5. 6. Particular judgments are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners, or such as immediately he sendeth down from himself.

Mediate judgments by the Ministry of men, are either extraordinary or ordinary.

Of extraordinary mediate judgments, we have these instances:

Phineas his thrusting thorough with a Javelin Zimri and Cozbi in their Tent, Num. 25. 6, 7, &c. And the sons of Jacob destroying the Shechemites, Gen. 34. 25, &c. And the Israelites destroying almost the whole Tribe of Benjamin, Judge. 20. 48. And Absolom's destroying his brother Amnon, 2 Sam. 13. 29, 32.

The ordinary mediate judgment against adulterers was death. The Law for this is expressly set down, Deut. 22. 22. This judgment was in use among God's people even before the Law of Moses, for Judah adjudged Tamar his daughter to be burnt for this sin, Gen. 38. 24. The very Heathen by the light of Nature, saw the equity hereof. For Abimelech charged all his people not to touch Isaac or Rebekah upon pain of death, Gen. 26. 11.

Some take this touching especially of Isaac's wife to be of committing adultery with her. But more clear is that instance which the Prophet Jeremiah giveth concerning the King of Babylon's roasting in the fire Zedekiah and A •… ab, because they committed adultery with their neighbors wives, Ier. 29. 22, 23.

Heathen Authors give us many instances of the practice of States among the Gentiles, in putting adulterers to death.

The Arabians used so to do.

Draco 's Law among the Athenians judged adultery to be a capital sin.

The Goths used to put adulterers to death.

The Laws of the Romans, called the twelve Tables, did also make adultery to be a capital offense. So did the Julian Law. Thus was it also among the Romans in the days of Augustus Caesar.

Judgments immediately from God have been of divers sorts: As

• 1. Upon particular persons: namely, those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab, Numb. 25. 9.
• 2. On Cities. The Prophet declareth this sin to be one cause of that extraordinary judgment that was executed on Sodom, and the Cities near unto her; he saith, They committed abomination, Ezek. 16. 50. hereby he means their buggery and other kinds of uncleanness.
• 3. Upon Nations. God expressly saith, That the Land where Israel dwelt spewed out the Nations that were before them for sins of uncleanness, Levite. 18. 27, 28.
• 4. Upon the whole world. For concerning the old world which was destroyed with a •… loud, it is said, That the sons of God saw the daughters of men, that they were fair, and they took them wives, of all which they chose, Gen. 6. 2. Their adulteries are hereby described, and set down as a special cause of the general deluge.

More particularly kinds of judgment may distinctly be considered as inflicted in this world, or in the world to come.

In this world, while they live, or after their death.

While they live, Temporal or Spiritual.

Temporal judgments inflicted in this life on unclean persons are,

• 1. In their Name, Shame and Disgrace, as we noted before, §. 38.
• 2. In their Body sundry diseases. God saith of an Adulteress, That he would cast her into a bed, and them that commit adultery with her into great tribulation, (Revel. 2. 22.) By casting into a bed, diseases which force persons to keep their bed, are meant.
• 3. In their State, with extreme poverty, as was shown §. 38.
• 4. In their Soul, with terror of conscience. Certainly David was herewith sorely punished, who in that Psalm which he penneth as a testimony of his repentance for his adultery, thus prayeth, Make me to hear joy and gladness; that the bones which thou hast broken may rejoice (Psal. 51. 8.) Under that metaphor of broken bones, terror of conscience is signified. Hardness of heart, and a reprobate sense hath ceised on others. These are spiritual judgments inflicted in this life.
• 5. All manner of bitterness. The end of a strange woman is bitter as wormwood, and sharp as a two-edged Sword, Prov. 5. 4. By experience the Wiseman thus saith of such an one, I find more bitter then death, the woman whose heart is snares and nets, &c. Eccl. 7. 26.
• 6. A miserable death, which the Wiseman speaking of an Adulterer and Adulteress, thus expresseth, He goeth after her straightway, as an Ox goeth to the slaughter; or as a fool to the correction of the stocks: till a dart smite thorough his liver; as a bird hasteth to the snare, and knoweth not that it is for his life, Pro. 7. 22, 23.

After death his infamy continueth, for his reproach shall not be wiped away, Pro. 6. 33. And this sin is a fire that will root out all his increase, Job 31. 12.

In the world to come Whoremongers and adulterers are judged,

Privatively and Positively.

Privatively with pain of loss; For such shall not inherit the Kingdom of God, 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5.

Positively with pain of sense. For whoremongers shall have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21. 8.

§. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers.

GOD is said to judge those sinners upon sundry weighty grounds:

• 1. Because these sins use to be committed in secret and close places, where no other person can see them. The eye of the adulterer waiteth for the twilight, saying, No •… ye shall see me, Job 24. 15. When there were none of the men of the house within, Joseph's Mistress tempted him to uncleanness, Gen. 39. 11, 12. God by his Prophet saith of David's adultery, Thou didst it secretly, 2 Sam. 12. 12. Therefore that such sinners might not go unpunished, the Lord ( whose eyes is in every place, behold both the evil and the good, Pro. 15. 3.) judgeth them.
• 2. Because great and mighty men on earth, who think by their greatness and power, to escape unpunished for all that man can do against them, are exceedingly bold in committing these sins: God taketh upon him to revenge them. God scatureth the proud, and putteth down the mighty, Luk. 1. 51, 52.
• 3. Because men that are in place to punish these sins, use to be too remiss in punishing them; Though God's Law, and the light of Nature (as was shown §. 40.) judge adultery to be a capital crime, yet since Christ's time, Christian Commonwealths and States have taken away that just punishment. When men wax remiss in executing condign punishment, God will judge. Because Eli restrained not his sons, God sware that the iniquity of Eli's house should not be purged with Sacrifice, 1 Sam. 7. 13, 14.
• 4. Because men take such an insatiable delight in these things▪ as there needs more then ordinary terror to restrain them; even the terror of the Almighty. To restrain men from sin the Apostle thus useth this motive, Knowing the 〈◊〉 of the Lord we persuade men, 2 Cor. 5. 11. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. They therefore that fear not men, who can but kill the bo •… y, may fear God, who after he hath killed, hath power to cast into hell, Luk. 12. 4, 5.
• 5. Because it is a great aggravation of the sins themselves, to hear that God will judge such as commit them; as if all that man can do were not a sufficient revenge of those sins.

§. 42. Of the unlawfulness of Brothel houses or Stews.

THat which hath been said of the heinousness of Fornication and Adultery, and of God's judging the same, affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state. God's wrath must needs be much incensed thereby, and he provoked to rise up in judgment against that State. By them many are enticed both to fornication and adultery, which otherwise might not fall into those actual sins. Not only single persons, but also such as are or have been married, may by them be induced to commit those unclean sins. Yea a father and a son, or two brothers may ignorantly be thereby brought to commit u •… cleanness with one and the same woman, and so fall into the abominable sin of Incest. That which in the Law is spoken against a Sodomite, Deut. 23. 17. is taken to be meant of such as keep brothel-houses, in which respect they are expressly forbidden.

Some in defense of them allege a necessity in regard of the violence of lust.

Ans.

• 1. We may not do evil that good may come thereof, Rom. 3. 8.
• 2. There be other means for suppressing the violence of lust, as moderate diet, fasting, watching, diligence in a man's calling, fervent prayer, &c.

Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome. As their Idolatry makes them guilty of spiritual Adultery, so this of corporal. It declares their practice to be unclean, as their doctrine is un •… ound.

§. 43. Of Magistrates remissness in punishing Adultery.

THe doom which is here denounced of God's judging Adulterers, implieth a secret taxation of Magistrates remissness thereabouts. It is to be feared that this hath been one cause of sundry severe judgments, which have been from time to time inflicted upon this Kingdom. Though there be no Law directly to tolerate Stews, or to justify and countenance whoredom and adultery, yet these sins whereby God is so much provoked, are too frequent amongst us, either by the connivance of Magistrates, or by their neglect of putting Laws in execution, or by their corruption in taking bribes, or by some other indirect course. Among other sins this was one, namely, that the sons of Eli lay with the women that assembled at the d •… re of the Tabernacle, and that their Father restrained them not, which provoked God to swear that the iniquity of Eli's house should not be purged with sacrifice, nor offering forever, 1 Sam. 2. 22. & 3. 13, 14.

§. 44. Of men's impudency in continuing in Adultery.

IT is a great aggravation of the hardness of their heart, and obstinacy of their will, who here the severe doom, that God will judge whoremongers and adulterers, and yet persist in these sins. This aggravation lieth against very many: for what sins are now more rife? These are like to our common swearers: The Lord hath expressly said, That he will not hold him guiltless that taketh his name in vain, Exo. 20. 7. that is, he will surely judge him, and yet how bold are most in taking the name of God in vain? I do the rather join these together because of the like judgment denounced against both. On this ground we may complain, as the Prophet did, Ier. 23. 10. The Land is full of adultery; because of swearing the Land mourneth. What is this but to dare God to judge us?

§. 45. Of the Matter of humiliation by reason of Adulteries.

BOth the heinousness of whoredom and adultery (set out §. 38.) and the heavy judgment thereof (declared §. 40.) give great and just occasion to such as are guilty of these sins; yea and to others that live among them, to be deeply humbled for the same, fearing least God should rise in judgment against them. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. For our God is a consuming fire, Heb. 12. 29. It may well be thought that this was the especial sin which moved the woman that was called a sinner, that lay upon her soul, and moved her to stand at I •… sus feet behind him, (as ashamed to look him in the face) and to wash his feet with tears, and to wipe them with the hair of her head, Luk. 7. 37, 38. These were symptoms of deep humiliation: Such sinners have great cause to judge themselves, the rather, that they may not be judged of the Lord. For if we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. 11.

Being thus deeply and duly humbled we ought earnestly to supplicate mercy, and to say, Enter not into judgment with thy servant, Psal. 143. 2. With that earnestness doth David supplicate Mercy in this kind, Psal. 51. 1, &c.

§. 46. Of avoiding the sins which God will judge.

AMong other sins these and other like unto them which God will judge, are most carefully to be avoided: and that by reason of the difference betwixt God and men, in these especial respects.

• 1. Many things may be concealed from men, Gen. 31 35. Nothing from God, Prov. 15. 3.
• 2. Men may be moved by friends, bribes, fair promises, or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8, 9. 1 King. 20. 34. But God by no such means, 1 Sam. 2. 25. Job 34. 19.
• 3. Crimes may be extenuated before men. But God knoweth all things in their utmost extremities.
• 4. Men may be rescued from men, 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of God's hand? Hos. 14. 5. Isa. 43. 13.
• 5. The uttermost that men can do is to kill the body, but God can cast both body 〈◊〉 so •… l into hell, Luke 12. 4, 5.

§. 47. Of Remedies against wheredom, adultery, and other sins of uncleanness.

FOr the better understanding, and better retaining such remedies as in this case shall be propounded, I will set them forth in a plain, but very pertinent comparison: which is about liquor in a pot.

Lust in man is as such liquor in a pot over the fire.

Now there are four ordinary ways to keep the liquor from boiling over the pot.

• 1. By taking off the lid.
• 2. By stirring the liquor.
• 3. By pulling away fuel.
• 4. By blowing cold breath, or putting some cool thing into it.

• 1. By taking off the lid, hot vapors are let out: Thus may lust be let out by a lawful using of the marriage duty, which the Apostle calls due benevolence, 1 Cor. 7. 2, 3. For this end they that are not married ought to marry, 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow, Prov. 5. 19.
• 2. As a seething pot is cooled by stirring, so may lust be kept down by man's diligence in his Calling. By this means the body of man is exercised, and his mind busied, and thus he kept from idleness, which is a great cause of lust. Idleness is noted to be one of the causes of the Sodomitical pollutions, Ezek. 16. 49. This also is noted to be the cause of David's committing adultery, 2 Sam. 11. 2, 3, 4. As a standing pool gathereth most mud, so doth lust increase in idle packs. The devil is least idle when we are most idle. The house which is said to be empty and swept, whereunto the unclean spirit re-entered with seven other spirits more wicked then himself, setteth out an idle person, Matth. 12. 43, &c.
• 3. As a pot is cooled by pulling away fuel from the fire: So lust by removing occasions; which are such as these.
  • 1. Fullness of bread, that is, gluttony, under which drunkenness may be comprised; and fullness of pleasures. The great sin of Sodom was lust, this is one cause thereof, mentioned, Ezek. 16. 49. By drunkenness was Lot brought to his uncleanness, Gen. 19. 33.
  • 2. Corrupt communication. Evil communications corrupt good manners, 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications, Eph. 4. 29.
  • 3. Immodest spectacles: lascivious representations on a stage, wanton places, amorous books, &c.
  • 4. Lewd company, which is as pitch: touch pitch and it defileth. This is it which the wiseman intendeth about fire, Prov. 6. 27, 28, Young men's and maids dalliance: so husbands and wives of others, without just cause, are occasions of whoredom and adultery.
  • 5. Garish apparel: Men and women's strange apparel, oft stir up lust in themselves: so likewise in others also, especially when such parts as ought to be covered are left naked. A strumpet is set out to allure others by her apparel, Ezek. 23. 40. Pro. 7. 16.
  • 6. Lascivious dancing and masking, Matth. 14. 6, 7.
• 4. As cool things, whether breath, cold water, or any other like thing cool a seething pot, so the graces of God's Spirit are an especial means to keep down lust, as, a fear of God, Gen. 39. 9. The sin of uncleanness is commonly committed in secret, but nothing is of more force to suppress such things as are concealed from man's eye, as a true fear of God. Spiritual prudence is also of force for this end: Solomon saith, that wisdom and understanding will deliver a man from the strange woman, Pro. 2. 15, 16.

Watchfulness also is of special use to keep down lust. Watchfulness I say,

• 1. Over the heart. Lust not after her beauty in thy heart, Pro. 6. 25.

• 2. Over the eyes. For this end Job made a covenant with his eyes, Job 31. 1.

  As light goeth thorough windows, so lust thorough the eyes, Gen. 6. 2, & 34. 2: 2 Sam. 11. 2.

• 3. Over the ears; that they hearken not to enticing speeches. With much fair speech a strumpet caused a young man to yield: with the flattering of her lips she forced him, Pro. 7. 21.
• 4. Over the tongue. For this end the Apostle adviseth that uncleanness be not once named amongst Christians: neither filthiness nor foolish talking, Eph. 5. 3, 4.
• 5. Over the lips, to be kept from wanton kisses. Kissing was another means whereby the strumpet allured the young man, Pro. 7. 13.
• 6. Over the hands, from lascivious touching. Whosoever toucheth a strumpet shall not be innocent, Pro. 6. 29.
• 7. Over the feet. Go not astray in her paths, Pro. 7. 25.
• 8. Over company. Be not partakers with them, Eph. 5. 7.
• 9. Over diet, that we be not overtaken as Lot was, Gen. 19. 31.
• 10. Over our apparel, Ezek. 23. 6, 15, 40.

As watchfulness, so fasting is an especial means of beating down the body, (1 Cor. 9. 27.) whereby lust is cooled.

Though all these endeavors on man's part be not sufficient, yet they may prove good helps to the suppressing of lust. Licentious liberty about the forenamed points is a great cause of increasing lust.

Finally, Pray earnestly and instantly against these sins; even as Paul did against the thorn in the flesh which much molested him, 2 Cor. 12. 7, 8.

§. 48. Of the words whereby Covetousness is expressed.

BRanches of the eighth Commandment, even such as concern our estate, are laid down in this verse.

The first branch is against Covetousness.

The word translated conversation, implieth the course of a man's life, or his practice and dealing with other men: and intendeth that a man should so carry himself as in all his dealings to show he hath not a covetous disposition.

The word translated covetousness is a double compound. The simple word signifieth silver. The first compound love. Silver is the most usual commodity which man exchangeth for other commodities: and it is put for all manner of riches, because by it all earthly things use to be purchased: Men ordinarily desire it, and treasure it up, and never think they have enough of it. In this respect a covetous man is styled a lover of silver: and a lover of silver is put for a covetous man.

The other compound is a privative or negative particle; and thereupon denies what the former compound affirmeth. That signified a lover of silver, or covetous. This no lover of silver, or not covetous.

There is another word used in the Greek Testament to set out one that is covetous, which according to the notation of it signifieth to have more: intending a desire of having more and more: so as it is never satisfied.

Both the words do set out the nature of a covetous man.

This sin of covetousness being here in the practice thereof expressly forbidden, I intend distinctly to declare these four points.

• 1. What the nature of covetousness is.
• 2. Wherein the practice thereof consisteth.
• 3. How heinous a sin it is.
• 4. What remedies may be prescribed against it.

§. 49. Of the nature of Covetousness.

COvetousnesse is an immoderate desire of riches. The Apostle implieth as much under this phrase, They that will be rich, 1 Tim. 6. 9. under that word will a desire, and that insatiable desire is comprised. The notation of both the words before mentioned; namely love of silver, and desire of having more, do demonstrate that covetousness consisteth in a desire.

Desire of riches is not simply covetousness: for a man may lawfully pray for them. So much is intended in the fourth petition. Now what a man may pray for, he may desire, with the same limitations as he may pray for it. Therefore it is an immoderate desire: that is, when a man is not content with that portion which God by his providence in a lawful and warrantable course doth afford unto him: but (according to the Apostles phrase) he will be rich: He will have more then God alloweth him in a fair way: and if he cannot otherwise get more he will be discontent.

The general object of covetousness is riches. Under this word all the commodities of this world are comprised: and withal, abundance of them, yea more then is necessary. Things necessary may be desired, but not superfluity, Pro. 30 8.

This sin is especially in the heart. One may have little, and yet be cove •… ous. And one may be rich, and yet free from covetousness.

§. 50. Of the practice of Covetousness in getting wealth.

COvetousnesse is practiced three ways;

• 1. In getting.
• 2. In keeping.
• 3. In spending what a man hath.

1. When wealth is gotten unconscionably, or immoderately, it is a sign of a covetous heart.

That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound: As

• 1. Against any particular precept. Therein Acan covetously transgressed, Josh. 7. 21.
• 2. Against piety, as they which buy and fell on the Sabbath day for gain, Neh. 13. 16.
• 3. Against justice, as Ahab who by Naboth 's unjust death got his Vineyard, 1 King. 21. 19.
• 4. Against charity, as the rich man that took the poor man's sheep to entertain his friend, 2 Sam. 12. 6.
• 5. Against equity, as Gehazi who got that which his Master refused, 2 King. 5. 20.
• 6. Against verity, as Ananias and Sapphira with a lie kept back part of that which was devoted to the Church, Act. 5. 2.
• 7. Against all these, which was Judas his sin in betraying his Master for thirty pieces of silver, Matth. 26. 15.

Whatsoever is by force or fraud, by stealing, lying or any other indirect course gotten, is an effect of covetousness. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawful: and in the use of them men would depend on God, and be content with that portion which he by his providence affords them.