Commentary on Hebrews

§. 156. Of Willingnesse to do good.

THat that which is intended under a good Conscience, might not seem to be an impossible task to our weak flesh, the Apostle thus explaineth the point, Willing to live honestly.

This word willing, is in general the proper meaning of the Greek word, Mat. 1. 19. yet it doth also imply under it a desire of a thing; and our Translators do turn the Participle thus, desirous, Luke 23. 8. 2 Cor. 11. 32. Yea further, it implieth such an extent of will and desire, as putteth one on to endeavor the best he can to accomplish the same. That therefore which the Apostle doth here intend under this word [ willing ] he thus expresseth in his Apology before Felix, Herein do I exercise myself, to have always a conscience void of offense, Acts 24. 16.

Willingnesse in this extent is the highest perfection that in this world we can attain unto. For no man can exactly and fully conform himself in all things to God's will, while here he lives. We all fail in the best things we undertake. God therefore accepts the will for the deed, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. The holy Ghost doth therefore express the deed under the desire of doing it, as in this phrase, Who desire to fear thy Name, Nehem. 1. 11. and in this, The desire of our soul is to thy Name, Isa. 26. 8.

God is a very indulgent Father, and well knoweth the weakness of his children. and their disability to accomplish their duty to the full. If therefore he observe them willing to do what is required, and earnestly desirous thereof, and withal faithfully and diligently to endeavor to do what they can, he accepteth the same, as if it were perfectly done.

How should this put us on to put out our best endeavor! Hereof see Ch. 4. v. 11. §. 63, 64.

§. 157. Of living honestly.

THat which the Apostle professeth himself and others to be willing unto, is thus expressed, to live honestly. The word translated to live, is a Compound, whereof see verse. 7. §. 108. It is usually put for ordering a man's conversation, and thus translated, We have had our conversation, 2 Cor. 1. 12. Ephes. 2. 3. and thus, Passe the time, 1 Pet. 1. 17. This English word to live, is oft used in the same sense, namely, for ordering a man's conversation. In this sense it is said, They live in •… rrour, 2 Pet. 2. 18. It implieth a due respect to the whole course of a man's life, and that in all manner of duties towards God or man, Act. 24. 16.

This Adverb translated honestly, is a very comprehensive word. It properly signifieth well, and is so for the most part translated. Where it is said of Christ, That he did all things well, this word is used, Mark 7. 37. This hath respect to the manner of doing good things; So as he intendeth that their whole course of life was rightly and duly ordered.

Of the right manner of doing duty, See Chap. 8. v. 5. §. 17.

By this due manner of ordering their conversation, he giveth proof, that they had a good conscience; So as a man's outward conversation is an evidence of his inward good conscience. It doth give a visible evidence to others; and also doth the more assure persons themselves of the integrity of their conscience. See more hereof in The Saints Sacrifice on Psal. 116. 9. §. 59.

.158. Of praying more and more fervently.

THe foresaid general motion of praying for their Ministers, the Apostle doth here in particular make for himself; that they would pray for him in special. This is evident by the reason following, which concerned himself alone, thus expressed, That I may be restored.

In ordering this motion he doth, as it were, cast himself at their feet, and useth a word of great humility, and great fervency, I beseech. Of the composition and divers acception of this word, See Heb. 3. v. 13 § 143.

This Conjunction, BUT, carrieth here such an emphasis, as it did verse. 16. §. 145.

It appears hereby that he believed the prayers of the Church to be very prevalent with God, which moved him thus earnestly to crave them. This earnest desire in this case, is thus more fully expressed, Now I beseech you, Brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me, Rom. 15. 30. What could have been more said, then is here said, to move the bowels of any to grant a request?

This should move every Congregation to be earnest with God in prayer for their Minister.

He further thus presseth it, The rather to do this.

The Greek word translated the rather, is very emphatical.

Of the Emphasis hereof, See Chap. 2. v. 1. §. 5. It showeth, that there may be occasions of enlarging the heart in prayer, and of performing the duty more carefully and more fervently at sometimes then at others. It is noted of Christ himself, that in his Agony he prayed once, and twice, and thrice, Matth. 26. 39, 42, 44. Yea that he prayed more earnestly, Luke 22. 44. And it is noted concerning Peter, That prayer was made without ceasing of the Church unto God for him, Act. 12. 5. This is further evident by long continuance in prayer, as Christ continued all night therein, Luk. 6. 12. And by joining fasting with prayer, Act. 13. 3.

They who content themselves with set forms of prayers, never varying their course, do not take that notice of the different occasions of prayer, which they should; nor yet of the power and efficacy of prayer, and how it may like powder, by adding more store, be much more prevalent.

§. 159. Of restraining and restoring Ministers.

THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him, was his restraint at that time, implied under this phrase, That I may be restored. The word translated restored, is a double Compound. The simple Verb signifieth, to set. The single Compound, to constitute or settle. Hereof see Chap. 5. verse. 1. §. 3. This double Compound signifieth a restoring of a thing or person from a restraint. It is used of Christ's restoring a withered hand, Mark 3. 5. And of rest •… ring his Kingdom, Act. 1. 6. Hereby it appeareth, that the Apostle was not at this time restrained from them, either by imprisonment, or some other way. He was in prisons frequent, 2 Cor. 11. 23.

Here is implied, that the best of Ministers may be restrained and kept from their people. If extraordinary Prophets, such as Micaiah was (1 Kin. 22. 27.) and Jeremiah (Jer. 38. 6.) And the Apostles ( Act. 5. 18.) be proofs hereof, proofs are not wanting.

This is so both by God's wise permission, and also by the malice of Satan and his instruments, who cannot endure the light of their Ministry, but seek to hinder the shining of it forth by restraining their persons.

The foresaid restoring is amplified by their desire of the speediness thereof, in this word, the sooner.

The Greek word is used sometimes positively, and translated shortly, v. 23. and quickly, John 13. 27. And sometimes comparatively, as here, & John. 20. 4. There is a proper positive of the word, and that in sundry terminations, as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21.

This circumstance of the time is used, to show, that people ought to be desirous of enjoying the presence of their Ministers as much as may be: and thereupon, if by any occasion they be kept from them, to desire a restoring of them as soon as may be.

This reason is thus pressed by the Apostle, That I may come unto you with joy, and may with you be refreshed, Rom. 15. 32.

A speedy restoring of Ministers when they are restrained, is to be desired by people, both in regard of their Ministers, and also in regard of themselves.

• 1. Restraint of liberty is one kind of those crosses which for the present seem not to be joyous, but grievous, Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained.
• 2. The presence of Ministers with people procureth abundance of blessing; and that by their wholesome Instructions, by their savoury Exhortations, by their useful Admonitions, by their pithy Perswasions, and by their sweet Consolations. Hereupon people have just cause when their Ministers are absent, to desire their speedy return.

Can it now be imagined, that they who care not how long their Ministers be restrained from them, or be otherwise absent from them, do either tender their Ministers, as they should, or respect their own spiritual good, as becometh them? Surely such •… avour not the things of the Spirit of God.

§. 160. Of the Resolution of Heb. 13. 17, 18, 19.

IN these three verses, special Duties of Ministers are declared.

The Duties are two,

• One Obedience, v. 17.
• The other Prayer, v. 18, 19.

In setting down the former,

• 1. He layeth down the Duty itself▪
• 2. He enforceth it with a Reason.

In laying down the Duty,

• 1. He manifesteth the Persons to whom it is to be performed, Them that have the rule over you.
• 2. He expresseth the Duty in two phrases.
  • The first pointeth at the matter thereof, Obey.
  • The other at the manner, Submit you selves.

The Reason is taken from their Ministers faithfulness, which is set out,

• 1. By the matter thereof.
• 2. By the manner of performing it.

The Matter is manifested,

• 1. By their Act, They watch.
• 2. By the Subject of that Act, For your souls.

The Manner is,

• 1. Generally hinted in this particle of resemblance, AS.
• 2. Particularly expressed, by having an eye upon their account.

This is,

• 1. Propounded, in this phrase, They must give an account.
• 2. Amplified, by the manner of giving their account; Which is set down two ways:
  • 1. Affirmatively, That they may do it with joy.
  • 2. Negatively, And not with grief.

The Negative is aggravated by the Damage following thereupon: For that is unprofitable for you.

The other Duty is Prayer, This is,

• 1. Desired, verse. 18.
• 2. Enforced, verse. 19.

In the Desire there is,

• 1. The thing desired.
• 2. The reason why it is desired.

The thing desired is set out, by the Act, Pray: and by the Object, for us.

The reason is taken from their Ministers conscionable performing of their duties. This is,

• 1. Propounded.
• 2. Proved.

In the Proposition, there is,

• 1. The Assertion of their conscionableness, We have a good conscience.
• 2. The Evidence of it, we trust.
• 3. The Extent of it, In all things.

The proof is taken from their course of life, in this word, to live. It is amplified,

• 1. By the ground thereof, in this word, willing.
• 2. By the manner of it, in this word, honestly.

The Enforcement of the foresaid duty of prayer; is implied in this particle, but: and expressed in the words following: Wherein are manifested,

• 1. His Desire.
• 2. The End thereof.

His desire is set out,

• 1. Simply, I beseech you.
• 2. Relatively, The rather to do this.

In setting down the end one thing is implied, which is, That he was restrained.

The other is expressed, That he might be restored. This is amplified,

• 1. By the persons to whom, To you.
• 2. By the time, the sooner.

§. 161. Of the Observations raised out of Heb. 13. 17, 18, 19.

I. MInisters are rulers in God's Church. They are comprised under this phrase, Them that have the rule over you. See v. 7. §. 96.

II. Obedience is to be yielded unto Ministers. People are here commanded to obey them. See §. 148.

III. Obedience must be yielded with due respect to Ministers. This is intended under this phrase, Submit yourselves. See §. 148.

IV. Ministers are watchmen They are here said to watch. See §. 149.

V. Ministers watch especially for men's souls. So much is here expressed. See §. 150.

VI. Ministers must give an account. This is here implied. See §. 151.

VII. Faithful Ministers have an eye at their account. They watch as they that must give an account. See § 151.

VIII. Peoples proficiency makes Ministers give their account with joy. See § 152.

IX. Peoples not profiting makes Ministers grieve. See §. 152.

X. Grief of Ministers for people's not profiting is discommodious to people. See §. 152.

XI. Prayer is to be made for others. So much is here intended under this word pray. See §. 153▪

XII. Prayer is especially to be made for Ministers. Ministers are comprised under this phrase, for us. See §. 153.

XIII. Conscionable Ministers are most to be prayed for. This is the reason that the Apostle here renders for performing this duty. See §. 153.

XIV. A man may know that he hath a good conscience. The Apostle asserteth thus much of himself. See §. 154.

XV. Christians may in charity judge of others what they know of themselves. These phrases of the plural number, we trust, we have, give evidence hereof. See §. 154.

XVI. A good conscience extends itself to all duties. It is here said to be in all things. See §. 155.

XVII. A man of a good conscience will well order the whole course of his life. So much is intended under this phrase, to live, being here brought in as the proof of a good conscience. See §. 156.

XVIII. A willing mind is a note of a good conscience. The Apostle expresseth as much under this word willing. See §. 156.

XIX. Respect must be had to the manner of ordering our life. This is intended under this word, honestly. See §. 157.

§. 162. Of Ministers praying for their people.

THat which the Apostle required of the Hebrews on his behalf, he here performeth for them, which is prayer. For this Text containeth an effectual prayer for them. This is an especial part of a Ministers Function. It is that which the Apostles do in all their Epistles. So did the Prophets use to pray for their people. Samuel accounteth it a sin against the Lord to cease to pray for the people, 1 Sam. 12. 23. Our Lord Christ much used this duty in the days of his flesh for his Church. He did sometimes spend a whole night therein, Luk. 6. 12. An effectual prayer of his for his Church is registered, John. 17. 6, &c.

Prayer is the means of obtaining all manner of good things, not for ourselves only, but for others also: and prayer is very powerful for these and other like ends. Of these and other motives to this duty, See the whole Armor of God, on Eph. 6. 18. Treat. 3. Part. 1. Of Prayer. §. 15, &c.

Let such Ministers as desire the prayers of their people for themselves, imitate this and other faithful Ministers of God in praying for their people earnestly, frequently, in public and private, ordinarily and extraordinarily. Thus will their watching and pains▪taking for their people be more acceptable to God, and profitable to their people.

A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer: and that by two of his eminent properties; namely, his Goodness, in this phrase, The God of peace: and his Greatness, in this, Which brought again from the dead: So as a serious consideration of his excellencies, on whom we call, and particularly of his Goodness and Greatness, is an especial means to quicken up the spirit unto due prayer. See more hereof on the Guide to go to God, or Explanation of the Lord's Prayer, §. 4, 6.

§. 163. Of the God of peace.

THe title God is here especially to be applied unto the first person, in regard of that special relation which it hath to Jesus Christ, whom God the Father brought again from the dead. Yet this property of peace here applied to him, is not so proper to the first person, as it excludeth the other two. For the second person is the Prince of peace, Isa. 9. 6. and the third person is the Spirit of peace.

This then is the property of the Divine nature, rather then of any one particular person exclusively.

God is here and elsewhere thus styled, The God of peace, in that he is the primary Fountain and Author of all peace, and the Worker and Finisher thereof: and there is no true peace but of God; as is evident by this phrase, The peace of God, Phil. 4. 7. Col. 3. 15. And God's Ambassadors have the ministry of reconciliation, 2 Cor. 5. 19. and their message, the Gospel of peace, Rom. 10. 15.

Peace, according to the notation of the Greek word, signifieth a knitting in one. It is God the Creator of all that doth properly knit things in one.

At first God created all things in perfect concord and peace.

When by man's transgression, disunion and discord was made betwixt God and man, man and his own conscience, and betwixt one man and another; God made up all these breaches.

• 1. God gave his Son to make reconciliation betwixt himself and man, 2 Cor. 5. 19.
• 2. God by faith in Christ and the renovation of the holy Ghost, worketh peace of conscience in man, and so maketh peace betwixt a man and himself, Phil. 4. 7.
• 3. God communicateth to his children such a spirit of union, as they thereby are at peace one with another, Isa. 11. 5.
• 4. Peace being a comprehensive word, compriseth under it all manner of blessings which come from above, even from the Father of lights, James 1. 17.

The Apostle in the beginning of his prayer giveth this style, The God of peace, to him on whom he calleth, to strengthen both his own and their faith in a steadfast expectation of obtaining the blessings which he prayeth for. For what may not be expected from the God of peace, from him that is the Fountain of all blessing, from him who is reconciled and at peace with us, from him that pacifieth our conscience, from him that knitteth us together by the bond of peace?

To meditate hereon, when we go to God and call upon him, would much enlarge our spirits in praying to God, and strengthen our faith in obtaining that which we pray for.

This title, God of peace, should so work on us, who profess ourselves to be servants and children of this God, as to follow peace: that as he is the God of peace, we may be children of peace, Matth. 5. 9.

§. 164. Of God's raising his Son from dead.

THe person on whom the Apostle calleth is further described by an act of his power in raising his Son from the dead.

This phrase, He brought again, is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring. The compound to bring again. Our English doth fitly and fully answer the Greek. The enemies of Christ brought him to death: but God his Father brought him again from death.

This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father, as, Act. 2. 32. & 4. 10. & 5. 30. & 10. 40. & 13. 30.

Indeed this act is oft attributed to Christ himself. In reference thereunto thus saith Christ, Destroy this Temple, and in three days I will raise it up, Joh. 2. 19. And again, I lay down my life, that I may take it again. I have power to lay it down, and I have power to take it again, Joh. 10. 17, 18.

Answ. The very same act may be applied to the Father and the Son, for they are both one, (Joh. 10. 30.) in regard of the Divine nature. What things soever the Father doth, these also doth the Son likewise. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will, John 5. 〈◊〉 〈◊〉 .

This point of the resurrection of Christ, is a great mystery, the ground of our resurrection; and thereupon typified and prophesied of before Christ was incarnate: foretold by Christ himself in the days of his flesh: distinctly recorded with sundry evidences thereof, and much published after it was accomplished.

• 1. Many were the Types thereof, as,
  • 1. Adams waking out of a dead sleep. God causeth a deep sleep to fall upon Adam, and took one of his ribs, and made a woman, Gen. 2. 21, 22. and then the man awoke. Thus by Christ's death was the Church made a fit Spouse for him: and then was he raised.
  • 2. Isaac's delivery from being sacrificed, Gen. 22. 12. Heb. 11. 19.
  • 3. Israel's passing through the red sea, Exod. 14. 29.
  • 4. Aaron's dead rod which b •… dded and brought forth buds, and bloomed blossoms, and yielded Almons, Num. 17. 8.
  • 5. The bird that was dipt in blood and let go, Lev. 14. 51, 53. and the scape-goat, Lev. 16. 21.
  • 6. The translation of Enoch, (Gen. 5. 24.) and rapture of Elijah, 2 King. 2. 11.
  • 7. The raising of the son of the widow of Zarephath, (1 King. 17. 22.) and of the Shunamite, 2 King. 4. 35.
  • 8. The restoring of dry bones to living men, Ezek. 37. 10.
  • 9. The building of the second Temple, Ezr. 6. 14.
  • 10. Jonah his coming out of the Whales belly, Ion. 2. 10. Matth. 12. 40.
• 2. There were also sundry Prophesies of Christ's resurrection, as these, He shall prolong his days: He shall see of the travel of his soul: He shall justify many, Isa. 53. 10, 11. This phrase, This day have I begotten thee, (Psal. 2. 7.) is applied to Christ's resurrection, Acts 13. 33. So is this, Thou wilt not leave my soul in hell, Psal. 16. 10. Act. 2. 31. and this, The sure mercies of David, Isa. 55. 3. Act. 13. 34.
• 3. Christ foretold his resurrection, not only in dark terms, as John. 2. 19. but also plainly, Matth. 12. 40, 41. & 16. 21. & 17. 23.
• 4. The distinct narration of Christ's resurrection is set down by all the Evangelists with sundry circumstances thereabouts.
• 5. There were many eye witnesses thereof, as, Angels, ( Luke 24. 4.) Women, ( Matth. 28. 5.) All sorts of men, Foes, ( Matth. 28. 11.) Friends, ( John. 20. 19.) He was seen of about five hundred brethren at once, (1 Cor. 15. 6.) Those bodies of the Saints which came out of the graves after his resurrection, were also witnesses thereof, Matth. 27. 52, 53.
• 6. Christ's resurrection was a principal point that the Apostles Sermons published in planting Churches, Act. 2. 24.
• 7. This is one of the Articles of the Christian faith expressly set down in all Christian Creeds: and believed by every true Christian.

• 1. God brought again his Son from the dead, to manifest the brightness of his glory. Christ's passion was as a cloud that overshadowed his Divine glory: That it might not be thought that his glory was either extinguished or eclipsed, but only hid for a time, it began to shine forth at his resurrection; for he was declared to be the Son of God, with power, by the resurrection from the dead, Rom. 1. 4.
• 2. He did it to declare that full conquest which his Son had over all his enemies. The last enemy was death: so as, his rising from death was a full demonstration of his full conquest. In this respect the Apostle saith that he was raised again for our justification, Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead, maketh this holy exaltation against death itself, O death where is thy sting? O grave where is thy victory? 1 Corinth. 15. 55.
• 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood: which was by ascending into heaven, and there making continual intercession for us, Rom. 8. 34. This he could not have done, if he had not been brought again from the dead.
• 4. Christ was raised to give assurance of our resurrection, both former and later. Our former resurrection is our regeneration: concerning which it is said, that God hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, 1 Pet. 1. 3. Our later resurrection shall be of our bodies: for Christ rose as an Head to make way for the resurrection of all his members. Hereupon saith the Apostle, Christ is risen from the dead and become the first-fruits of them that sleep, 1 Cor. 15. 20.

• 1. This gives an instance of the greatness of God's power, which the Apostle thus to the life expresseth, The exceeding greatness of his power to us-ward who believe, according to the working of his mighty power; which he wrought in Christ, when he raised him from the dead, Eph. 1. 19, 20. Where the Apostle maketh mention of Christ's resurrection, he ordinarily addeth a word of power thereunto, as Rom. 1. 4. & 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power. For what are armies of men or beasts to death? If death seize on them, what are they? Death so brings down the lion, as the fearful hare may pull him by the beard. Where death hath seized on any, we say there is no hope of life: yet this instance showeth the contrary. The devil is said to have the power of death, Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christ's resurrection. Of all evidences of God's power meditate on this, because of the greatness, clearness and manifold fruits thereof.
• 2. We have proof hereby of the perfection of Christ's sacrifice. The grave was the prison into which Christ as our Surety was cast. By coming out of that prison, he giveth proof that the debt is discharged, and justice satisfied.
• 3. This ministereth much comfort to us against our natural bondage under sin, Satan, death, grave, and hell. By Christ's resurrection we are freed from all that bondage: For he rose as our Surety. Therefore we are said to be raised up together in Christ Jesus, Eph. 2. 6. And we may be assured that we also shall be raised.
• 4. The Apostle from the resurrection of Christ inserreth this duty, We should walk in n •… wness of life, Rom. 6. 4. And taking it for grant that we are risen with Christ, exhorteth to seek those things which are above, Col. 3. 1.

This mystery of Christ's resurrection is in other places amplified by the circumstance of time, that it was within the space of three days. This was answerable to the type, Mat. 12. 40.

This time was sufficient to give evidence of the truth of his death; and withal to keep his body, according to the course of man's nature, from putrifaction: For it is said of the body of Lazarus, By this time he stinketh, for he hath been dead four days, Joh. 11. 39. But God would not suffer his holy One to see corruption, Psal. 16. 10. Act. 2. 27.

Christ's members may hereupon with much confidence rest upon God's care in a seasonable providing for them, and in keeping them from utter destruction. Nor death, nor any other affliction shall clean swallow them up. After two days will he revive us, in the third day he will raise us up. On this ground saith the Apostle, We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed, 2 Cor. 4. 8, 9.

§. 165. Of our Lord Jesus.

HE whom the Father brought again from the dead, is set out by his Dominion, and by his title, Our Lord Jesus. Lord is a word of supreme Sovereignty, as was shown, Chap. 1. v. 10. §. 128.

The relative Our, compriseth under it such as are of the Church of God, of whom Christ is in special the Lord, as hath been declared, Chap. 7. verse. 14. §. 74.

Jesus was the proper Name of the Son of God incarnate, and signifieth a Savior, as is proved, Chap. 2. v. 9. §. 73.

This part of the description showeth, how much it concerneth us to know and believe the fore-mentioned resurrection. For he was raised from the dead, who was in special manner our Lord; under whom we are, and to whom we are subject: yea he who is our Savior; For there is none other name under heaven given among men, whereby we must be saved, Act. 4. 12. All the good that we can any ways expect, resteth in this, Our Lord Jesus, whom God raised from the dead.

§. 166. Of Christ a Shepherd.

OUr Lord Jesus is further set forth under the resemblance of a Shepherd.

The Greek word hath its notation from a Verb that signifieth to •… eed▪ So also the Latin, for it is the special part of a Shepherd to feed his sheep, John. 21. 16. Christ was of old foretold to be a Shepherd, Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd, John. 10. 14, 16. Matth. 26. 31. answerably he was so styled by his Apostles, as here, and 1 Pet. 2. 25. & 5. 4.

There are sundry respects wherein this Metaphor may fitly be applied to our Lord Jesus. For,

• 1. A true Shepherd entereth in by the door, Joh. 10. 2. that is, he is lawfully called and appointed by God: so was our Lord Jesus, Heb. 5. 5.
• 2. The Porter openeth to the Shepherd, John. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God, and answerably entertain him, John. 6. 69. 1 Pet. 2. 25.
• 3. A Shepherd calls his sheep by name, Joh. 10. 3. So the Lord knoweth them that are his, 2 Tim. 2. 19.
• 4. A Shepherd knoweth his own sheep, John. 10. 3. Thus Christ judgeth between cattle and cattle, Ezek. 34. 17.
• 5. A Shepherd leads out his sheep, John. 10. 8. So Jesus is a guide to his sheep. He is the way, the truth and the life, Joh. 14. 6. that true way wherein his sheep may attain unto life.
• 6. A Shepherd ordereth the affairs of his sheep in season: he puts them forth, (John. 10. 4.) namely, when it is time for them to go out of the fold. Christ doth things when it is time, John. 7. 6.
• 7. A Shepherd goeth before his sheep, John. 10. 4. In this respect Christ is styled our Captain, Heb. 2. 10.
• 8. A Shepherd provides for his sheep, 1 Chron. 4. 40. so doth Christ, John. 10. 9. Psal. 23. 2.
• 9. A Shepherd procures safety for his sheep. This is implied under this phrase, (which Christ applieth to himself,) He shall be saved, and shall go in and out.
• 10. A Shepherd hazardeth his life for his sheep, 1 Sam. 17. 35. so doth Christ, John. 10. 17.
• 11. A Shepherd so acquainteth himself with his sheep, as they know his voice, John 10. 4. so the Church knoweth the voice of Christ, John 10. 14.
• 12. A Shepherd so governs his sheep, as they follow him, John. 10. 4. so doth Christ govern his Church, 1 Cor. 11. 1.
• 13. A Shepherd useth to mark his sheep, so as he may know them from others: Thus Christ by his Spirit sealeth his, Eph. 4. 30.
• 14. A Shepherd watcheth over his sheep, Gen. 31. 40. Luk. 2. 8. Thus doth Christ, John. 17. 6.
• 15. A Shepherd tenderly healeth his sheep: Thus doth Christ, Ezek. 34. 16. Matth. 8. 16.
• 16. A Shepherd keeps his sheep together that they stray not, Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances.
• 17. A Shepherd seeks out the sheep that stray; so doth Christ, Matth. 18. 11, 12.
• 18. A Shepherd will carry such sheep as are feeble and cannot go; so Christ, Luke 15. 5.
• 19. A Shepherd will be accountable for his sheep, Gen. 31. 39. so also is Christ, John 17. 12.
• 20. A Shepherd will keep the infected from the clean; so Christ, 1 Cor. 5. 4, &c.

§. 167. Of Duties due to Christ, as he is a Shepherd.

THe Duties that we are to perform to Christ as a Shepherd are these and such like.

• 1. Take Christ for thy Shepherd, Psal. 23. 1.
• 2. Hearken to Christ's voice, John. 10. 27. Matth. 17. 5.
• 3. So acquaint thyself with Christ's voice, as thou mayest know it, John. 10. 4, 14. Luke 24. 35.
• 4. Follow him, John 10. 4, 27. Rev. 14. 4.
• 5. If by occasion thou hast gone astray, return to him, 1 Pet. 2. 25.
• 6. If thou beest brought into any danger, cry to him, Matth. 8. 25.
• 7. If wounded, hurt or diseased, seek cure of him, Psal. 6. 2.
• 8. Expect from Christ whatsoever may be expected from a good Shepherd.

§. 168. Of Christ the great Shepherd.

THe foresaid Shepherd is here styled, Great: yea with an emphasis, That great Shepherd.

There is in Greek a double article, one prefixed before the word Shepherd: The other before the epithet great▪ thus, that Shepherd, that great one.

Christ may well be styled that great Shepherd in sundry respects.

• 1. In regard of the dignity of his person: for he was God-man.
• 2. In regard of his superiority; he was the Lord of all.
• 3. In regard of his power; which is an Almighty power: He is able to do whatsoever may be expected from a Shepherd.
• 4. In regard of his goodness. As he is infinitely good in himself, so the fruits and effects of his goodness are very great; such as bring his sheep to eternal happiness.
• 5. In regard of the great price wherewith he purchased his sheep, here styled, the blood of the everlasting Covenant.

This Epithet is here added to distinguish him from other Shepherds. For in Scripture both Magistrates and Ministers are styled Shepherds.

But none ever were such as Christ is: He only is the great Shepherd. In this respect he is also styled, the chief Shepherd, 1 Pet. 5. 4. As he is called the great High priest, Heb. 4. 14. to distinguish him from other High-Priests, (See Chap. 2. v. 17. §. 173.) so here a great Shepherd, to distinguish him from all other Shepherds; and to move us every way to esteem him above others, and to prefer him before others.

All other Shepherds are under this great Shepherd, and to give an account to him, and to depend on him.

§. 169. Of the Sheep of Christ.

TO show that Christ is a Shepherd not at random for any sheep; but that he hath a peculiar flock belonging unto him, he is thus set out, That great Shepherd of the sheep. In this respect where Christ calleth upon Peter to feed those that were committed to his charge, he useth three times this appropriating relative MY: Feed my lambs, feed my sheep, feed my sheep, John 21. 15, 16, 17. So as this great Shepherd hath a peculiar flock, according to that which he saith of the relation betwixt him and these sheep, There shall be one fold (or flock) and one Shepherd, Joh. 10. 16.

The flock of sheep that belongeth unto Christ are of such as the Father hath elected, the Son redeemed, and the holy Ghost in some measure sanctified. The Greek word seemeth to be derived from a Verb that signifieth to go on: and may fitly be applied to Saints progress.

These are called sheep in a double respect.

• 1. In regard of their reference to Christ. It was shown, §. 166. that Christ was a Shepherd: Now these are they over whom Christ as a Shepherd sets himself; and of whom, as of a peculiar flock of sheep, he taketh special care.
• 2. In regard of that fit resemblance that is betwixt them and sheep: and that in sundry excellent qualities: As
  • 1. Meekness. Sheep are of all creatures the most meek: They are freest from rancor and revenge. Clap them on the back, set them on by all means you can, yet you cannot move them to fly in the face of a man, or to bite him, no not to snarl against him: These are doggish properties. Such as have the Spirit of Christ in them have a meek spirit. It is said of Christ, He was oppressed, and he was afflicted, yet he opened not his mouth, Isa. 53. 7. Such is the disposition of the members of Christ.
  • 2. Harmlesness. Of all creatures they are the least harmful. Though they suffer much they do no wrong.
  • 3. Patience. As sheep are dumb before the shearers, (Isa. 53. 7.) yea before their slaughterers▪ So are holy Martyrs.
  • 4. Dependance. Sheep do altogether depend upon their Shepherds care. Thus Believers cast themselves upon Christ, upon his protection and provision.
  • 5. Obedeence. Sheep follow their Shepherd, John. 10. 4. They flock together, or go this way and that way according to the whisle or other direction of the Shepherd. So do Christ's sheep, John. 10. 16.
  • 6. Contentedness. They will feed upon any pasture; Yea even upon the fallow ground. Thus are Believers content with any state wherein the Lord shall set them.
  • 7. Cleanliness. They are not like swine, that delight to wallow in the mire: but if by occasion they fall thereinto, they will, as soon as they can, get out of it. Herein lies a difference betwixt a natural man, and one that is truly regenerate. The former willfully runneth into sinful mire, and with delight walloweth therein: The later may by temptation fall into such filth: but through shame he will quickly recover himself, and seek to be cleansed.
  • 8. Sociableness. Sheep love to flock together and to feed together. So Saints love the society one of another.
  • 9. Profitableness. They are in everything profitable. Their wool and skin for clothing, their milk and flesh for food, their guts for strings, their dung for manuring ground. They are profitable being alive, and profitable after death.

By these properties we may make trial of ourselves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to ourselves.

Hereby also proof is given of the benefit that Saints bring to those among whom they live: which may easily be gathered from the forementioned properties. They ought therefore to be had in high account.

§. 170. Of the blood of the everlasting Covenant.

BY way of amplification the Apostle addeth this clause, Through the blood of the everlasting Covenant. There were three distinct points before noted in this verse.

• 1. A description of God, The God of peace.
• 2. The resurrection of Christ.
• 3. The office of Christ, to be a Shepherd of the sheep.

To each of these may the foresaid amplification have reference. For,

• 1. The Lord is the God of peace, through the blood of the everlasting Covenant.
• 2. God brought again from the dead the Lord Jesus, because by his blood he had sealed and ratified the everlasting Covenant.
• 3. By virtue of the everlasting Covenant sealed by the blood of Christ, Christ became the great Shepherd of the sheep.

Of a Covenant in general, See Chap. 7. verse. 22. §. 94. & Chap. 8. verse. 8. §. 39, &c.

The Covenant here meant must needs be the new Covenant of grace: because this epithet everlasting, is attributed thereunto. Of the difference betwixt the old and new Covenant of grace, See Chap. 8. v. 8. §. 52. This new Covenant was made with Christ as the Head of the mystical body. It was in and by him established and ratified: and thereupon it is here added as the ground of the three forementioned points.

The word here translated, everlasting, is in Greek the same that is translated eternal, Chap. 5. v. 9. §. 51. It implieth a continuance without date. It is here attributed to the new Covenant.

• 1. To put a difference betwixt it and the old Covenant, which had a date and was in time abrogated, as is proved, Chap. 8. v. 13. §. 81.
• 2. To show that the vigor of this Covenant ever remaineth: and that therefore no other Covenant is ever to be expected: So as we may the more confidently rest hereupon, and content ourselves herewith.

By blood is here meant the death of Christ.

Of blood in general, See Chap. 2. v. 14. §. 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins; in that respect it would set forth the life of Christ, Gen. 9. 4, 5. but he speaketh of it as shed out of his body, for so it▪ signifieth death; and withal the kind of his death, which was a sacrifice: For the blood of those beasts which were made sacrifices under the Law, was shed, Lev. 1. 5. In reference to the blood of the beast sacrifices, frequent mention is made of Christ's blood.

It was Christ's death that ratified the new Covenant, whereby it became a Testament, ( Hebr. 9. 16, 17.) Thereby this Covenant came to be unalterable, Gal. 3. 15.

This doth much magnif •… e the new Covenant, in that it was ratified with so great a price as the blood of Christ: which the Apostle might well style precious, 1 Pet. 1. 19. For never was there in the world anything of more worth or greater price then the blood of Christ: And that,

• 1. In regard of the person whose blood it was, even the blood of him that was true God: whereupon the Apostle saith that God hath purchased the Church with his own blood, Act. 20. •… 8.
• 2. In regard of the precious effects that are wrought thereby; which are freedom from everything that may make man miserable: as the curse of the Law, the wrath of God, Divine justice, the sting of death, the power of the grave, bondage under sin and Satan, and from hell and damnation.

Yea also participation of everything that may make us happy, as reconciliation with God, justification of our persons, and eternal salvation. All these and other like to these, are branches of the new Covenant, as it is ratified by the blood of Christ. Well therefore might the Apostle add to the former privileges this great one, In (or through) the blood of the everlasting Covenant.

§. 171. Of adding Prayer to other means of Instruction.

THe substance of the Apostles prayer is contained in this verse.

He had before exhorted them to sundry good works: here he prayeth that God would enable them thereunto. It is usual with the Apostles to pray to God to enable their people to do those things that they exhort them to.

All exhortations, and other means which man can use, are altogether in vain without God's blessing thereupon: And prayer is an especial means for obtaining God's blessing.

Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered.

Little is this considered by them who in the end of their Sermon having named Christ, thus conclude all, To whom with the Father and the holy Ghost, be all glory now and forever more. This is a good close, but too scanty in regard of that blessing that should be sought.

It is to be feared that a special reason of men's small profiting by much hearing is this, that they are not so earnest in seeking a blessing of God as they should.

§. 172. Of being perfect in every good work.

THe first branch is a very large one, comprising under it every spiritual blessing that is needful for a Christian.

The first word in Greek is a compound. The Adjective whence it is derived doth signify sound, not hurt, not defective. The compound wants not emphasis. It signifieth to make up a thing that is rent or defective: as where it is said, that the sons of Zebede were mending their nets, Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault, Gal. 6. 1. Usually it signifieth, as here, to perfect, 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to God's preparing the body of Christ for a fit sacrifice, Hebr. 12. 5. and to the framing of the worlds, Hebr. 11. 3. Both Christ's body, and also the worlds were perfectly made up.

It here intendeth a perfection; and giveth evidence that perfection may be prayed for, as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect. See more hereof in the Guide to go to God, or Explanation of the Lord's Prayer, on the 3. Petit. §. 65, 68, 69.

The Noun translated work, is attributed both to that which God doth, and also to that which man doth. Of the notation of the word, See Chap. 4. v. 3. §. 28. Here it is applied to that which man doth: and is extended to every kind of work to be done by man, either in reference to God, or a man's neighbor, or himself: therefore he here addeth this general particle every. For man is bound to do what work soever is required of him by God: as is proved, Chap. 8. v. 5. §. 16.

Though the extent aforesaid be very large, yet it must be limited within the compass of that that is good. Therefore this epithet good is here added, to limit and restrain that general every.

The notation of the Greek word is taken from another word that signifieth admirable, or worthy of all admiration: For in truth nothing is so worthy of admiration as that which is truly good.

This is the commendation of every work that God made in the beginning, that it was good, yea very good, Gen. 1. 4, 31. There is nothing wherein the creature can be more like his Creator then in goodness. This was that Image or likeness of God after which God made man at first, Gen. 1. 26, 27.

Under this word good all fruits of holiness to God, and righteousness to men are comprised.

These then are the good works whereunto we are created, Eph. 2. 10. and unto which the man of God must be thoroughly furnished, 2 Tim. 3. 17. and which he must learn to maintain, Titus 3. 8, 14. and whereof he must be zealous, Tit. 2. 14. These are they that must be seen that men may glorify our Father which is in heaven, Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these, Act. 9. 36. These become women professing godliness, 1 Tim. 2. 10. A widow that is received to do service in the Church, must be well reported of for good works, 1 Tim. 5. 10. Rich men must be rich therein, 1 Tim. 6. 18. Ministers must be a pattern therein, Tit. 2. 7. And we must all provoke one another thereto, Heb. 10. 24. See more hereof in the Saints Sacrifice, on Psal. 116. 9. §. 59.

§. 173. Of doing God's Will.

THat it might be the better known what is indeed a good work, the Apostle thus explaineth it, to do his will.

Of the distinction of God's will, See Ch. 2. 4. §. 37. Here is meant God's revealed will, which is his word. This is the Rule of every good work.

To do God's will is to obey his Word. Therefore as God hath made known his will in his Word for our Rule; So must we conform ourselves thereto, and yield Obedience unto it.

Of God's will, and that as it is our Rule, and of practicing God's will, See, The Guide to go to God, or, An Explanation of the Lord's-Prayer, on Petit. 3. §. 56, 58, 59. Of practicing Duty, See, The Saints Sacrifice on Psal. 116. v. 9. §. 55, 59.

§. 174. Of God's working that which is well-pleasing in his sight.

THe Apostle further addeth in his prayer this clause, Working in you that which is well-pleasing in his sight, both to show the ground of their ability to do a good work; and also the consequence that followeth thereupon.

• 1. The ground thereof is, God's working in them.

  The Greek word translated [ working ] is a word of sundry significations. It signifieth to do, to perform, to work, to make, &c. It is used not only to set forth man's making a thing out of some matter, but also God's creating of the world of nothing, as in this phrase, He made the worlds, Heb. 1. 2. It is a divine and mighty work that is here intended: a kind of Creation. For man is utterly unable of himself to do that which is well pleasing in God's sight, and thereupon to do any good work, We are not sufficient of ourselves to think anything as of ourselves, 2 Cor 3. 5. The Apostle therefore doth seasonably add this of God's working in them, to direct them whence to seek ability for doing that which he required them to do. Of man's disability to do God's will, See, The Guide to go to God, or, An Explanation of the Lord's-Prayer, on Petit. 3. §. 60.

  Here observe a difference betwixt the godly and wicked. God worketh in the godly. the Devil worketh in the other, Ephes. 2. 2. Hence ariseth the difference of their works.

• 2. The consequence following upon a good work, is thus expressed, That which is well-pleasing in his sight. The Greek word translated well-pleasing, is the same compound that was used, verse. 16. §. 146. It implieth, that God doth not only like such a work, but also takes delight therein. In other places it is translated accepted, 2 Cor. 5. 9. and acceptable, Rom. 12. 1, 2. And an Adverb thence derived, Heb. 12. 28.

The Greek phrase, thus translated, in his sight, is the very same that is thus translated, Unto the eyes of him. Chap. 4. v. 13. §. 76. It implieth God's distinct discerning and perfect knowing of a thing: even as of that which is before him, and in his sight. God is not well pleased with matters upon hear-say; or upon others approving of them; but upon his own sight. Thus is this very phrase used, 1 John. 3. 22. This therefore ought to be our care, to order all our works as in the sight of God. This was the commendation of▪ Zacharias and his wife, That they were righteous befo •… e God, or in his sight, Luk. 1. 6. It is said of Enoch, That he walked with God, that is, in God's sight, Gen. 5. 24. Hereupon our Apostle maketh this inference, He pleased God, Heb. 11. 5.

They order their works in God's sight, who do them in truth and sincerity: for God is a searcher of the heart, Ier. 17. 10. and that which is done in truth from the heart, is done in the sight of God.

§. 175. Of God's continuing to work upon the regenerate.

THe prayer here made for perfecting them in every good work to do his will, and for working in them that which is well-pleasing in his sight, is for them in whom the good work of grace was begun: so as God continueth to work in and upon those that are effectually called and regenerate. Of such saith the Apostle, It is God which worketh in you both to will and to do of his good pleasure, Phil. 2. 13. Thereupon we may be confident of this very thing, that he which hath begun a good work in us, will perform it until the day of Jesus Christ, Phil. 1. 6.

Herein lieth a difference betwixt God's working on Adam, when he had created him at first, and on such as are created again. Having made Adam perfect, he left him to himself to stand or fall. Experience being thereby given of a creatures vanity being left to its self, though it be made perfect, God now himself continues to go on in finishing that good work which he began.

This showeth a necessity of our continual dependence on God: and that so long as we live, we seek grace and blessing from him time after time: and that we return the glory not only of our first Conversion, but also of our continual Edification to him, that still we praise him both for preventing and also for assisting grace; and that we use all to the glory of his Name.

§. 176. Of calling on God through Jesus Christ.

THe Apostle thus concludes this prayer, Through Jesus Christ. Of the Greek particle translated through, See Ch. 2. v. 9. §. 74.

Of these two Titles, Jesus Christ, joined together, See Chap. 3. verse. 1 §. 29.

This clause is fitly put in the last place, after the whole prayer, because it may have a just reference to every part of the prayer▪ For God makes us perfect through Jesus Christ; and that which is well pleasing in God's sight, is so through Jesus Christ. There can be no communion betwixt God and us, but through Jesus Christ. What good thing so ever God doth to us, he doth it through Jesus Christ. Whatsoever we do acceptably to God, it must be done through Jesus Christ. God hath made us accepted in the beloved, Eph. 1. 6. This (saith God) is my beloved Son in whom I am well pleased, (Matth. 3. 17.) God is not only well-pleased with Christ, but also in him; that is, he doth rest so well-pleased with Christ, as whomseover he beholdeth in him, he also resteth well-pleased with them. Therefore all the good that God doth to any of his, he doth through Jesus Christ. Hereupon saith Christ, Whatsoever ye shall ask the Father in my Name, he will give it you, Joh. 16. 23. And we are exhorted to do all in the Name of the Lord Jesus, Col. 3. 17.

Of praying to God and praising God in and through Jesus Christ, See v. 15. §. 142.

§. 177. Of adding Praise to Prayer.

TO the former prayer that the Apostle made, he addeth this form of praise, To whom be glory forever and ever. This Relative, to whom, may have reference either to the God of peace, v. 20. or to Jesus Christ, who was mentioned immediately before. They are both one God, and fountain of all blessing; and to either of them severally; or to both of them jointly, all glory is due. To God the Father of Christ is glory given, 1 Pet. 5. 10, 11. And to God our Savior (which is Jesus Christ) is also glory given, Jude v. 25.

Of the meaning of the word translated glory, See Ch 2. v. 7. §. 60. It here intendeth Praise, whereof see v. 15 §. 142.

We have a good pattern for adding praise to prayer. Hereof see The Guide to go to God, or, An Explanation on the Lord's-Prayer, §. 238.

Of this phrase, For ever and ever. See Ch. 1. v. 8. §. 108.

Such is the extent of these words, For ever and ever, as they imply, that glory is due to God beyond the continuance of this world, which shall have an end. Therefore as we must ever give glory to God in all those respects which have been declared in The whole Armor of God, Treat▪ 3. Part. 2. §. 72. So our desire must go beyond our own time here on earth. Our desire must be, that glory may be given to God by our posterity, generation after generation: yea that glory may be given to him after this world is ended, everlastingly.

This word Amen compriseth under it the substance of the Prayer and Praise that goeth before it: and is a ratification of every particular branch in both of them.

Hereof see more in The Guide to go to God, or An Explanation of the Lord's▪ Prayer, §. 241, &c.

§. 178. Of the Resolution of Heb. 13. 20, 21.

THe Sum of these two verses is in one word, Prayer.

Wherein we have,

• 1. An Expression of the Prayer.
• 2. A Ratification thereof, in this word, Amen.

Of the Prayer there are two parts,

• 1. Petition.
• 2. Praise.

In the Petition there is,

• 1. A Description of the Person to whom it is made, v. 20.
• 2. A Declaration of the substance thereof.

The Person called upon is described,

• 1. By his Goodness, in this phrase, The God of Peace.
• 2. By his Greatness.

This is set out by an act of his Almighty Power. Herein is noted,

• 1. The Kind of Act, Brought again from the dead.
• 2. The Object on whom it was wrought.

He is described,

• 1. By his Dominion over us, Our Lord.
• 2. By his Name, Jesus, which setteth him out, a Savior.
• 3. By a special function.

This is set out,

• 1. By the Kind of it.
• 2. By the Ground of it.
  • 1. The Kind of function is,
    • 1. Set out by a Metaphor of a Shepherd.
    • 2. It is illustrated by the correlative Sheep, and by the Excellency of it, Great.
  • 2. The Ground of the foresaid function is a Covenant;

  Which is amplified,

  • 1. By the means of ratifying it, Blood.
  • 2. By the continuance of it, Everlasting.

The Substance of the Prayer, setteth out,

• 1. The Matter desired.
• 2. The Means of effecting it.
  • 1. The Matter is propounded.
  • 2. Expounded.

In propounding the Matter is expressed

• 1. The main thing desired, Make you perfect.
• 2. The object thereof, in this word, work, amplified,
  • 1. By the quality, good.
  • 2. By the extent, every.

In expounding the matter is set down,

• 1. The Rule, God's will.
• 2. Obedience thereto, to do.

In setting down the means of effecting what is desired, is declared,

• 1. The Kind of means, God's working in them.
• 2. The Subject matter which he worketh, That which is well-pleasing. Amplified,
  • 1. By the Sincerity thereof, In his sight.
  • 2. By the Mediator in whom it is effected, Through Jesus Christ.

In the form of Praise is noted,

• 1. The Kind of praise, Glory.
• 2. The Person to whom given, To whom.
• 3. The Continuance, For ever and ever.

§. 179. Of Observations raised out of Heb. 13. 20, 21.

I. PRayer is to be made by such as desire others prayers. This ariseth from the inference of this prayer upon the Apostles desire of others to pray for him. See §. 162.

II. God is the Author of peace. In this respect he is styled, The God of peace. See §. 163.

III. God can raise from the dead. Here is a particular instance given thereof. See §. 164.

IV. Christ was raised from the dead. This is that particular instance that is here given. See §. 164.

V. The Son of God was raised from the dead by the Father. For this mighty work is here attributed to the Father in reference to his Son. See §. 164.

VI. Christ is a Lord. This title is here given unto him. See §. 165.

VII. Christ is in special the Lord of believers. Such are comprised under this correlative our. See §. 165.

VIII. Christ is a Savior. This Title [ Jesus ] imports as much. See §. 165.

IX. Christ is a Shepherd. So is he here styled. See §. 166.

X. Christ is the chiefest of all Shepherds. In this respect he is styled, The great Shepherd. See §. 168.

XI. Christ is in special the Shepherd of the Church. They that are of the Church are here styled, The Sheep, of whom Christ is a Shepherd. See §. 169.

XII. That which Christ undertakes for the Church is by virtue of Covenant. This phrase, Through the Covenant, being inferred upon this Office of Christ, Shepherd, gives proof hereof. See §. 170.

XIII. The New Covenant hath no date. It is here said to be everlasting. See § 170.

XIV. The Covenant is ratified by Christ's blood. To demonstrate this truth, blood is here attributed to the Covenant. See §. 170.

XV. Perfection may be prayed for. The Apostle prayeth God to make them perfect. See §. 172.

XVI. Good works are to be done. The Apostle prayeth that they may do them. See §. 172.

XVII. Every good work is to be endeavored after. So much is here intended under this indefinite particle, every. See §. 172.

XVIII. God's Will is man's Rule. To this end it is here set forth. See §. 173.

XIX. To do God's will is to do a good work. This clause to do his will is here brought in, as a declaration of a good work. See § 173.

XX. God continueth to work in his Saints. This he doth after the beginning of their Regeneration. Therefore after he had prayed that they might do God's will, he addeth this means of doing i •… , working in you; which hath reference to God's continuing work. See §. 175.

XXI. That which God worketh is well-pleasing to him. Thus much is here plainly expressed. See §. 174.

XXII. That which is well-pleasing to God is done as in his presence. With respect thereunto. This is, in his sight. See §. 174.

XXIII. Things are well-pleasing to God through Jesus Christ. The inference of this phrase, Through Jesus Christ, gives a proof of this point. See §. 176.

XXIV. Glory is to be given to Christ, This Relative, to whom, hath especial reference to Christ. See §. 177.

XXV. Everlasting praise is due to Christ. This phrase, forever and ever, ' imports as much. See §. 177.

XXVI. What is prayed for must be believed. The addition of Amen intends as much. See §. 177.

§. 180. Of the Apostles earnest desire of his people's using their best endeavor.

THis English copulative, And, is in Greek the ordinary conjunction of opposition, BUT, which implieth, that something is here wanting over and above that which he had declared before; which was, that God himself wrought in them that which was well▪ pleasing in his sight. But here he implieth that to God's work their endeavor must be added, See Ch. 4. v. 11. §. 63. As if he had said, Though God work in you every good work, yet you also must do that which belongeth unto you, you must suffer the word of Exhortation.

This advice the Apostle enforceth by a pithy and meek entreaty, thus, I beseech you, This is the very same word that he used, v. 19. §. 158. ^b There it was used on his own behalf. He there beseecheth them to pray for his own restoring. Here he beseecheth them to do that which was needful and useful for themselves: even for their own spiritual edification.

Hereby he giveth instance, that Ministers must be as careful to stir up people to seek their own good, as to seek the good of their Ministers. He that on his own behalf earnestly desired his people to strive in prayer to God for him (Rom. 15. 30.) thus expresseth his earnest desire of them to seek their own spiritual good, I beseech you, brethren, by the mercies of God, &c. Rom. 12. 1. And in another place, I I beseech you, brethren, by the Name of our Lord Jesus Christ, &c. 1 Cor. 1. 10.

• 1. There lieth as great a charge upon Ministers for the good of their people's souls, as of their own souls, Ezek. 3. 17, 18, &c.
• 2. Herein they shall show the sincerity and ardency of their affection towards their people; as he who said, My hearts desire and prayer to God for Israel is, that they might be saved, Rom. 10. 1. And again, I could wish that myself were accursed from Christ for my brethren, Rom. 9. 3. Yea further thus, I will very gladly spend and be spent for you, 2 Cor. 12. 15.
• 3. They shall hereby get to themselves the greater comfort in this world, Philippians 4. 1. And the greater reward in the Kingdom of Heaven, Dan. 12. 3.

Blessed are they who are of the mind of this Apostle, to beseech their people about those things which concern their spiritual edification and eternal salvation. See more hereof on Ch 6. v. 11. §. 76, 77.

To enforce his earnest desire herein he useth this affectionate title, brethren, Hereof see Chap. 3. verse. 1. §. 3, 4.

§ 181. Of suffering the word of Exhortation.

THat which the Apostle earnestly beggeth of those Hebrews, is thus expressed, Suffer the word of Exhortation.

The Noun translated Consolation, is derived from the Verb which signifieth beseech . Hereof see Ch. 6. v. 18. §. 144.

It is sometimes translated Consolation or Comfort, 2 Cor. 1. 3, 4. and sometime Exhortation, Rom. 12. 8. This phrase, Word of Exhortation, is used, Acts 13. 15. It is called word of Exhortation, because exhortation useth to be given by word of mouth.

Here this phrase may be taken for all manner of Instruction, whether Information, Direction, Admonition, Incitation, Consolation, or any •… er the like.

The Verb translated suffer, is usually applied to such things as seem to a man's affection somewhat grievous, or distasteful: but yet in his judgment suffered or born with. It is used of Christ's suffering the weaknesses and unbelief of his Disciples, yet was some grief unto him, yet he suffered them, and saith, How long shall I suffer you? It is sometimes translated to endure, 2 Tim. 4. 8. Sometime to bear with, Acts 18. 14. Sometimes to forbear, Ephes. 4. 2. Here it implieth, that they were somewhat offended at the Apostles manner of instructing them, so as they did not so well take it as they should: Or at least he feared that they might distaste it. For he had been both earnest and severe in his Reproofs and Exhortations. He intimateth, That they had forgotten the Exhortation, Chap. 12. 5. That they had need of patience, Chap. 10. 36. That their hands hung down, and their knees were feeble, Chap. 12. 12. But especially his Apostolical severity is hinted, Chap. 6. 1, 2, &c. & Chap. 10. 25, 26, &c. Thereupon he is in the close of this Epistle very earnest with them, to suffer the word of Exhortation.

This implieth a backwar •… sse in people to receive that Word which is delivered unto them, though it b •… •… or their own spiritual good. Prophets and Apostles much complain hereof, Deutey. 29. 4. 2 Kings 17. 14. 1 Corinth. 4. 18. Phil. 3. 18.

This therefore is a very needful Caution; and for making the right use thereof, people ought to be well persuaded of their Ministers, of their good will towards them; yea and of their desire of their best good. They ought to be like the Thessalonians, who received the Word which they heard, not as the word of men, but (as it is in truth) the Word of God, 1 Thess. 2. 13.

§. 182. Of the meaning of these words, I have written to you in few words.

THe reason which the Apostle renders to enforce his desire is thus expressed, For I have written a letter unto you in few words.

This phrase, I have written a letter, is the interpretation of one Greek word, which is a compound. The simple Verb signifieth to send. The Compound to send to, Matth. 21. 34, 36. Now because men by letters do use to send their mind to others, this word is used to set out a man's writing of a letter, and thus translated write, Acts 15. 20. A Noun hence derived signifieth a letter, or an Epistle, Col. 4. 16.

Of the word translated, in few words, See Ch. 2. v. 7. §. 59.

This Noun [ words ] is not expressed in the Greek, but necessarily understood, and well supplied.

The force of the Apostles reason may sundry ways be enforced: As

• 1. Though his Epistles were long (for it is the longest of all the Apostles Epistles, except that to the Romans, and the first to the Corinthians ) yet the exhortations of this Epistle were but few; for it is spent for the most part in matters of Doctrine; and in that respect they might the more patiently bear his exhortations.
• 2. His exhortations were but few and short in comparison of their need; for he might have filled large Treatises with his exhortations, if he had enlarged them according to their need. Now seeing he had so contracted himself, and called out such only as he thought most needful and useful, and comparatively were but few, they ought the more patiently to suffer them.
• 3. If the whole Epistle be comprised under this phrase, Word of Exhortation, it is no very long one; but may very well be styled, A few words.
• 4. This Direction may be given unto them in reference to the Apostles Sermons, and the preaching of other Ministers; as if he had intended that they should not content themselves with this bare Epistle, which was but in few words, but also suffer the Exhortations of their Ministers (whether himself or others) because thereby they might more largely, and more pertinently, according to several occasions, be instructed and exhorted by their Ministers from time to time. The Apostles Epistles lay down a foundation, which was further to be built upon by the Ministry of such as God from time to time should set over them.

§. 183. Of the Resolution and Observations of Heb. 13. 22.

THe Sum of this verse is, A Direction for profiting by the Ministry of the Word.

We may observe,

• 1. The Inference of it upon that which went before, in this particle, AND, or BUT.
• 2. The Substance of it.

In the Substance is set down,

• 1. The Matter.
• 2. A Motive to enforce it.

In the Matter, there is considerable,

• 1. A thing desired.
• 2. The manner of desiring it.

The Manner is first propounded; and that in two branches,

• 1. A mild request, We beseech you.
• 2. The thing desired.

Herein we may distinguish,

• 1. An Act desired, Suffer.
• 2. The Subject of that desire, The word of Exhortation.

The Motive is taken from the brevity of that Word which he would have them to suffer; For I have written to you in few words.

Observations.
• I. To God's work man's endeavor must be added. He had before prayed, that God would work in them. Here he requireth an endeavor on their part. See §. 180.
• II. What Ministers desire for themselves they must endeavor for their people. He did before beseech them to pray for him, v. 19. Here he beseecheth them to look to their own good. See §. 180.
• III. Directions are to be enforced with all mildness. Here the Apostle beseecheth that which he had power to command. See §. 108.
• IV. Ministers and people are as brethren. So the Apostle styleth here the people under his charge. See §. 180.
• V. To instructions exhortations are to be added. The word Exhortation implieth as much. See §. 180.
• VI. The Word delivered by God's Minister is with much patience to be received. This word suffer, intends as much. See §. 180.
• VII. A Minister pressing only such things as are most necessary should make people the more to regard them. See §. 182.
• VIII. Larger exhortations out of brief fundamental Points, are patiently to be endured. These two last points arise out of the last words of the verse. See §. 182.

§. 184. Of sending true news.

THe Apostle doth here in the close of his Epistle insert a matter of good news; which he thus bringeth in, Know ye. Hereby he giveth to understand, that the news was true: and upon his word they might knew it, and rest upon it. In this sense, saith Christ, Know that it is near, Matth. 24. 33. To like purpose saith the Apostle, I would have you know, 1 Cor. 11. 3. And again, I have sent unto you, that ye might know our affairs, Ephes. 6. 22. To this purpose words of credence are added unto knowledge, as, Indeed, John 7. 26. Assuredly, Acts 2. 37. Perfectly, 1 Thess. 5. 2. yea also certainty, Luke 1. 4. And these two words, believe and know, are joined together, 1 Tim. 4. 3.

The news therefore which Christians send to others must be such as those others may know to be such: They must be sure and certain.

According to the news that are sent, people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles: and that they were assured thereof by Barnabas, they were glad, Act. 11. 22, 23. On the other side, when news was brought to Nehemiah, of the affliction of the Jews in Jerusalem, he was much dejected and much humbled his soul in prayer for them, Neh. 1. 3, 4. This being the disposition of God's people to be so affected with the news that they hear, according to the kind thereof, if it should not be true they might be brought to mock God: and that by rejoicing and praising God in cases wherein there is just cause of deep Humiliation: and also to be made sorrowful and humbled, when there is cause of rejoicing and praising God.

This affordeth a good Direction to those that are forward in sending news, especially about Church-affairs, that they send such news as they to whom they send may know it to be so and so.

§. 185. Of this Name Timothy.

THe news that was sent, was concerning the delivery of Timothy. Timothy is a name that savoreth of much piety. The former part of the name signifieth precious, or glorious. The latter part of the name signifieth, God: So as the joining of them together may signify one precious, or glorious to God: or otherwise it may signify one to whom God was precious or glorious. It was a name that was given to many of the Heathens. It was the name of a great Conqueror at Athens: and of an Athenian Comedian: and of a Musician: and of an excellent Engraver: and of a skillful Grammarian. We read also of Timothy a Captain of the host of the Heathen against the Jews, 1 Maccab. 5. 11.

I will not inquire after the first occasion of this name. It is a name well befitting Christians: and it may be that the mother of this Timothy, who is mentioned in my Text, being a Jewesse, and professing the Christian faith, ( Acts 16. 1. 2 Tim. 1. 5.) might give this name unto him in pious devotion. Of giving fit names, See Domestical Duties, Treat. 6. Of the Duties of Parents, §. 20.

§. 186. Of Timothies being set at liberty.

ABout this news the delivery of Timothy, five questions are moved:

• 1. Who this Timothy was.
• 2. Where he was bound, or other ways restrained.
• 3. How he was set at liberty.
• 4. At what time this might be.
• 5. Why this Apostle called him brother •…

• To the first, Questionlesse he was that man to whom Saint Paul directed two Epistles: even he whose mother was a Iewesse, and his father a Greek, whom Paul suffered to be circumcised to prevent offense that the Jews might otherwise have taken. Him, while he was a young man, Paul took to go forth with him, Act. 16. 1, 3. It is said of this Timothy, that he ministered to Paul, Act. 19. 24. that is, he accompanied Paul, Act. 20. 4. and went, and returned, and abode where Paul would have him. He is styled Paul's work-fellow, Rom. 16. 21. Frequent mention is made in Paul's Epistles of sending Timothy hither and thither upon messages to the Churches, as, 1 Cor. 4. 17. Phil. 2. 19. 1 Thess. 3. 2. Yea Saint Paul joins the names of Timothy with his own, in sundry Epistles that he wrote to the Churches, as, 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Philem. v. 1. and he left him at Ephesus, where was a great Church, there to water what he himself had planted, and to order the affairs of that Church, 1 Tim. 1. 3.

  All these show, that he was a Minister of the Gospel: of very special note, and of singular use to the Church of God: so as his liberty must needs be good news to God's Church.

• 2. To the second, we cannot find either in the Book of the Acts, or in any of the Epistles where this should be; but sure it is that he was some way or other restrained: otherwise the Apostle would not have said, that he was set at liberty. The Greek word used by the Apostle is a compound. The simple Verb signifieth to lose or unlose, Mark 1. 7. This Compound signifieth to lose from a thing. It is used of putting away a man's wise ( Matth. 1. 15. & 5. 31.) Of dismissing a company ( Matth. 14. 15.) Of releasing a prisoner ( Matth. 27. 15.) Of the souls departure from the body ( Luke 2. 29.) Of forgiving a debt ( Luke 6. 37.) Of loosing from an infirmity ( Luk. 13. 12.) All these show, that the Verb here used doth signify some restraint from which Timothy was now freed. While he was restrained, he could not, as a freeman, do the work of his Ministry, nor go hither or thither, for the Churches service. Therefore upon this liberty and freedom the Apostle implieth, that he would come to them.
• 3. To the third, How he was set at liberty: there are many ways whereby it might be effected: For,
  • 1. He might be restrained upon some accusation about civil affairs; but upon examination of the case be found not guilty: as Paul, concerning whom they said, This man doth nothing worthy of death, Act. 26. 31.
  • 2. He might be restrained for something about the Christian Profession; but when the case came to be heard, the Judge finding it to be a question thereabouts, might say as Gallio did, I will be no Judge of such matters, Act. 18. 15. and so set him free.
  • 3. There might be some prudent man among his Judges, such an one as Gamaliel was, and he a means of his liberty, Act. 5. 40. Or God might stir up some faithful friend for him, such an one as Ebedmelech was to Jeremiah, Jer. 38. 8, &c. Many other ways might be for effecting his liberty: so as though the particular be not set down in Scripture, we may and ought to believe the general, that he was set at liberty.
• 4. To the fourth, When he was delivered: This Question is the rather moved, because many are of opinion that the restraint and liberty here intended was after Paul's death, yea and after the Acts of the Apostles were written. But this would make too much against the Divine Authority of this Epistle, which maketh mention hereof. It hath been proved that this Epistle was penned by Paul: so as this must be in the time of Paul's life, and before Paul himself was imprisoned at Reme. It was while Timothy was in the strength of his age, and might do most service to the Church of God.
• 5. To the fifth, Why Paul called Timothy brother: This Question is moved, because Paul called Timothy son, 1 Tim. 1, 2, 18. 2 Tim. 1. 2. thereupon they do infer, That either Paul was not the Author of this Epistle: or that this was not that Timothy to whom Paul sent his Epistles. But this is a very slender Objection, for in these Epistles he wrote to him as one that had a kind of charge over him, and partly in regard of their age ( Paul being an old man, and Timothy a young man) partly in regard that Paul had been a means of Timothies regeneration, he calls him son. But at other times and in other Epistles he joins Timothy with himself in sending his Epistles to the Churches, and calleth him brother, as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1. & 3. 2. He stiles him brother for honor sake: and to make the Church to have him in higher account: yea and to testify the humility of his own mind, how he esteemed all Ministers of the Church, young or old, brothers, equal to himself in regard of the general function of a Minister.

By this instance of Timothies being set at liberty, it is evident, That Ministers may be restrained of their liberty, and restored again to their liberty, See v. 19. §. 159.

§. 187. Of Ministers desire to be present with their people.

UPon the fore-mentioned news of Timothies liberty, the Apostle inferreth this consequence, With whom I will see you.

Quest. How could this Apostle promise to see them, seeing it is implied that he was restrained of liberty? v. 19 §. 159.

Answ. He might have sure evidence of his liberty.

• 2. He might promise it by divine instinct.
• 3. He might promise it upon reserved condition, if he should be set at liberty.

This manner of expressing his mind, I will see you, is not upon such a peremptory resolution of his own power to do it, as is condemned, I am. 4. 13. but upon an intended submission to the will of God: for true believers have that in their minds, whether they express it or no. This Apostle did oft times in plain terms express that condition, as where he said, I will return again unto you, if God will. Act. 18. 21. And, I will come unto you shortly, if the Lord will, 1 Cor. 4. 19. The phrase of my Text implieth an earnest desire of the Apostle to be with these Hebrews. God had made him a means of their conversion unto the Christian faith, and of their edification therein: and this put into him an entire affection of doing yet further all the good he could.

It was shown v. 19. §. 159. that people ought to be earnesty desirous of the presence of their Ministers among them. Here we see a like earnest desire of a Minister to be present with his people. I long to see you, saith the Apostle, Rom. 1. 11. He there rendereth an especial reason thereof, in these words, That I may impart unto you some spiritual gift. By the presence of Ministers with the people, they may the better discern their people's condition: and know what Instructions, what Admonitions, what Consolations are most needful for them, or useful unto them.

If an Apostle who had a general charge over many Churches, did thus desire to see such particular Churches, as he had planted: How much more ought special and peculiar Pastors, that have the charge of one only Congregation, be present therewith, and watchful over the same? How doth this condemn Non-residency?

§. 188. Of Ministers associating themselves one with another.

THe Apostle was not only desirous to see the Hebrews himself, but also to bring Timothy with him. Thus much is intended under this phrase, with whom. For this Relative hath reference to Timothy.

• 1. It appeareth that Timothy had been some time with these Hebrews before: and as an Evangelist had watered that seed which their first planter had sown: and thorough God's blessing on his labor, drawn the hearts of the Hebrews to him: which made the news of his liberty to be the more joyful unto them. This Apostle therefore to increase their joy the more, is desirous to bring Timothy in his company to them. Both the one and the other were restrained, and therefore the sight of them both must needs increase their joy.
• 2. The Apostle would go in company with him, that as occasion was offered, he might use his Ministry and service either in tarrying longer with the Hebrews, then the Apostle himself could: or in sending him to some other Church upon some special employment.
• 3. The Apostle is desirous to go with him, that it might appear they two agreed in the same faith, and consented in the same doctrine; whereby the Churches might be the further confirmed and edified therein. For this end the Apostle oft joined him with him in the inscription of sundry of his Epistles: as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. 2 Thess. 1. 1.

Great is the benefit of Ministers mutual consent, and the manifestation of the same by associating themselves together, and accompanying one another as occasion serveth. It is expressly noted that Christ sent out his seventy Disciples two and two, Luk. 10. 1. And that the Apostles sent Peter and John to Samaria, Act. 8. 14. And that the Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, Act. 13. 2. When upon occasion Paul and Barnabas departed asunder, Paul chose Silas to go along with him, Act. 15. 40.

As agreement and consent is very commendable and graceful among all Christians, so especially among Ministers of the Word, and it is more earnestly to be endeavored after, and more carefully to be manifested.

It is here further observable, that there was great difference many ways betwixt Paul and Timothy: and that in years, in Function, in esteem of the Churches.

• 1. Paul was an aged man when Timothy was a young man, 1 Tim. 4. 12.
• 2. Paul was an Apostle and a planter of Churches. Timothy but an Evangelist and a waterer of what Paul had planted, 1 Cor. 3. 6. 2 Tim. 4. 5.
• 3. Paul was counted a Father by the Churches; Timothy but an Instructer, 1 Cor. 4. 15, 17. Notwithstanding these differences Paul here speaks of him as of an equal with him; and gives him the title of Brother, and maketh it a matter of as great joy to the Church, that Timothy should come to them, as that himself should come. This is a worthy president for Ministers.

§. 189. Of preferring the substance before circumstance.

IN the promise of the Apostles coming to see the Hebrews with Timothy, this caution is inserted, If he come shortly.

The Greek Adverb translated shortly, is the very same that is translated sooner, v. 19. §. 159.

By this caution it appeareth that Timothy was not at that time present with this Apostle; but he shortly expected him.

If there should fall out any occasions of keeping the Apostle and Timothy one from the other (as that Timothy upon his delivery should again be restrained, or importuned there to abide with some Christians: or upon weighty occasions go to another place) the Apostle would not for want of his company be kept from the Hebrews.

This circumstance therefore much amplifieth the Apostles desire of seeing the Hebrews. He was very loath to go without Timothy, and greatly desirous of his company: yet herein he had rather deny his own mind and desire about Timothy, then about seeing the Hebrews.

Of the two desires this later was the more weighty. This was the main substance of his desire. The other concerning Timothies company was but a circumstance. He would not therefore suffer a circumstance to hinder the substance. If both might stand together he accounted it the best: but howsoever, he meant himself to see the Hebrews. Nay he would not suffer the foresaid circumstance of Timothies company to procrastinate or put delay to his coming: and therefore saith, If he come shortly. It is a point of wisdom well to discern things that differ: and to prefer the things that are most needful and useful.

§. 190. Of the Resolution and Observations of Heb. 13. 23.

THe sum of this verse is, A declaration of good news.

Here of are two parts,

• 1. The kind of news.
• 2. The consequence following thereupon.

In the kind of news is expressed,

• 1. The evidence of it, in this phrase, Know ye.
• 2. The substance of it; Wherein is declared,
  • 1. The person whom it concerneth. He is described,
    • 1. By his name, Timothy.
    • 2. By his relation, our brother.
  • 2. The benefit, is set at liberty.

In the consequence there is,

• 1. A promise.
• 2. A caution.

In the promise, the persons whom it concerns: which are,

• 1. He that promiseth, I.
• 2. He for whom he engaged, with whom.

The thing promised is in these words, will see you.

The caution is in this phrase, if he come shortly.

Doctrines.
• I. Good news is to be made known. This ariseth out of the general sum of the first part of the verse. See §. 184.
• II. News is to be told upon sure grounds. So as they to whom the news is sent may know it. See §. 184.
• III. Significant names are commendable. Such a name was Timothy. See §. 185.
• IV. Ministers are brethren. The Apostle saith in reference to this Timothy, our brother. See §. 186.
• V. Ministers may be restrained of liberty. This is here implied, in that he was set at liberty. See §. 186.
• VI. Ministers restrained may be set at liberty. This is plainly expressed. See §. 186.
• VII. Faithful Ministers desire to be present with their people. This made this Apostle to promise to see these Hebrews. See §. 187.
• VIII. Good Ministers will associate themselves together. This ariseth from this phrase, with whom. See §. 188.
• IX. Circumstances must not hinder a substance. This is gathered out of this caution, if he come shortly. See §. 189.

§. 191. Of Salutation

THe Apostle upon testification of his desire to see them, manifesteth his inward entire affection and good will towards many among them; yea towards them all by saluting them: For salutation is a manifestation of the good will of one to another.

Our English word is taken from the Latin; which signifieth to wish for health or sarety.

The Greek word translated salute, properly signifieth to embrace; and so it is translated, Act. 20. 1. Heb. 11. 13.

Men use to salute one another in presence and in absence.

In presence, by words or gesture. This phrase, When ye come into an house, salute it, (Matth. 10. 12.) implieth a wishing well unto it: for it is thus expounded, Into whatsoever house you enter, first say, Peace be to this house, Luk. 10. 5.

By gesture one salutes another, when they kiss one another, 2 Cor. 13. 12. 1 Thess. 5. 26. or stretch out their hands and arms one towards another: or bow the knee, or put off the hat, or use other like gestures, according to the custom of the Country. These were such greetings as the Pharisees affected, Matth. 23. 7.

In absence one salutes another by message or writing. By message, when one is sent to another for that purpose: By writing, in a Letter or otherwise.

Here the Apostle salutes in and by a Letter.

This doth justify and commend the like practice amongst Christians: and that not only in absence, as here: but also in presence, as in other places.

As they who salute testify their good will to others, so they that are saluted may take notice thereof: and thereby be moved, as occasion is offered to give testimony of their good will also.

Mutuall amity is hereby continued and increased.

Christians also do hereby grace their profession. Their spirits also are thus the more quickened to call upon God one for another: and likewise to praise God in one another's behalf: So as Christianity doth not take away common duties of courtesy.

§. 192. Of saluting them that have the Rule in the Church of God.

THe persons saluted are first in particular, thus expressed, all them that have the rule over you. The same word is here used that was before used, v. 7. §. 96. & v. 17. §. 148. It was in those places proved that Ministers of the word, were especially comprised under this phrase.

It is further inferred from this general particle ALL, that not only Ministers of the word, but other Rulers also, or Governors, whose office in the Church is to be helpers unto Ministers of the Word in well Governing the Church. This interpretation may very well stand.

In that the Apostle by name setteth down these, and that in the first place, it giveth evidence of his especial respect to them: and of his desire to have them take notice thereof: and withal of his desire that all to whom he wrote should take special notice of them to obey them, as was shown, v. 17. §. 148.

§. 193. Of a Ministers equal respect to all Saints.

THe Apostle thought it not enough to testify his good will to the Church-governors among the Hebrews, by saluting all them, but also giveth evidence of his like good-will to all the Saints, by saluting all them also.

Who are to be accounted Saints hath been shown, Chap. 6. v. 10. §. 71. All that professed the Christian faith, and were thereupon members of the visible Church, go under this title.

As the title, Saints, so this general particle ALL, giveth proof of the Apostles impartial respect. Though for honor sake he set the Governors in the first place: yet the whole Church and the several members thereof were in his heart. He did bear an inward good-will towards them: and he was desirous that that his inward good-will should be made known to them by saluting them; even all of them of what rank or degree soever they were. In a like extent doth the Apostle manifest his impartial respect to another Church, thus, To all that be in Rome, beloved of God, called to be Saints, Rom. 1. 7. Whether they were Governors or subjects, great or mean, rich or poor, male or female, husbands or wives, parents or children, Masters or servants, if they were Saints, they were all in a spiritual respect alike to him. For there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; all are one in Christ Jesus, Gal. 3. 28.

Of Ministers impartial respect to everyone of their charge, See Chap. 6. v. 11. §. 78.

Besides the Apostle useth the general phrase, All the Saints, that is, all professors, because he could not distinguish betwixt such as were close hypocrites, and upright. Hereby also he taketh away occasion of making any to think that he thought better of others then of them. To conclude, hereby he showeth his love to them all, and his desire of the good of them all.

§. 194. Of Faithfulness in declaring the salutations of others.

THe Apostle having commended to them his own salutation, presenteth also the salutations of others in these words, They of Italy salute you.

Italy is one of the fairest Regions in Europe. There are many very famous Cities in that Region: as Rome, Venice, Neapoles, Florence, Genua, and sundry others. There were Churches in many parts of Italy. It may be that there was a Church of the Jews in that part of Italy where the Apostle was, when he wrote this Epistle; and that he might mean them especially. Or if they were converted Gentiles, they were such as bore good-will to these Hebrews: and rejoiced in this, that the Hebrews embraced the Christian faith: and thereupon desire that their good-will to the Hebrews might be testified; which is to salute them. Without all question they were such Christians as well knew the Hebrews, and whom the Hebrews well knew: and thereupon the Apostle thus sets them down indefinitely, They of Italy.

This testifieth the Apostles faithfulness in performing that which was committed to his charge. Others desired him to commend their good-will to the Hebrews; and this he doth in this word, Salute you. The like is done concerning sundry particular persons by name, Rom. 16. 21, &c. 1 Corinth. 16. 19, &c.

This is the rather to be noted, because many exceedingly fail in this point of faithfulness. Friends desire to have their love commended to their friends in absence, by such as write or go to them, who clean neglect to perform that Christian duty of love.

If an Apostle made conscience of performing this duty, surely it is a duty whereof all Christians ought to make conscience.

§. 195. Of the Analysis of, and Observations from Heb. 13. 24.

THe sum of this Text is in one word, Salutations.

These are of two sorts;

• 1. Such as are sent by the Author of this Epistle himself.
• 2. Such as are sent from others.

In the former branch are set down,

• 1. The salutation itself, Salute.
• 2. The persons saluted. These are of two sorts,
  • 1. Them that were Governors.
  • 2. The Saints.

Both these are amplified by their extent, in this general particle, All. In the later branch are set down,

• 1. The point, Salute.
• 2. The persons, which are of two sorts,
  • 1. Saluting, They of Italy.
  • 2. Saluted, in this particle, you.

Doctrines.
• I. Christian salutations are commendable. An Apostle saluteth.
• II. Church-governors are especially to be respected. They are here first saluted.
• III. All sorts of Governors are to be respected. For ALL of them are here saluted.
• IV. Saints are to be respected. They are also here saluted.
• V. All sorts of Saints are equally to be respected. He saluteth ALL the Saints.
• VI. Christians are to salute one another. They of Italy were Christians, and they who were saluted were Christians.
• VII. Salutations sent must answerably be performed. So doth the Apostle here. He maketh known to the Hebrews those who saluted them.

§. 196. Of the Apostles Conclusion of his Epistle.

THis verse sets down the Conclusion of this Epistle. It is a Conclusion which S ^t Paul constantly useth in every Epistle. Hereupon he himself thus saith, The salutation of Paul with mine own hand, which is the token in every Epistle: so I write, The grace of our Lord, &c. Sometimes it is set down more •… uccinctly, as thus, Grace be with you, Col. 4. 18. 1 Tim. 6. 21. 2 Tim. 4. 22. And Grace be with you all, as here, and Tit. 3. 15. Sometimes more largely, as The grace of our Lord Jesus Christ be with you, 1 Thess. 5. 28. and The grace of our Lord Jesus Christ be with you all, Rom. 16. 24. The grace our Lord Jesus Christ be with your spirit, Gal. 6. 18. Philem. v. 25. And Grace be with all them that love our Lord Jesus Christ in sincerity, Eph. 6. 24. The fullest expression hereof is this, The grace of the Lord Jesus Christ, and the love of God, and the communion of the holy Ghost, be with you all, Amen, 2 Cor. 13. 14. This form therefore of salutation or benediction is for the most part used by Ministers in dismissing their people from public Assemblies.

By Grace is here meant the free favor of God which compriseth under it all manner of blessings, as hath been shown, Chap. 2. verse. 9. §. 78. & Chap. 4. v. 16. §. 96, 97.

Under this word Grace, he compriseth all manner of blessing which may be a fruit of the free favor of God towards them. As he desireth all good that may be needful for them and useful to them, so he desireth that it may flow out to them from the original fountain which indeed will make every blessing sweet and comfortable unto them: and will make all redownd to their eternal happiness. This is the grace here especially meant.

Grace is also put for every gift freely wrought in us by the Spirit of God. The Apostle doth thus expressly distinguish these two, The grace of God, and the gift by grace, Rom. 5. 15.

The former is in God: the later is wrought in us. The former is the fountain and root of all good: the later is the fruit and stream that sprouteth out and floweth forth from the said root and fountain. The former is styled by the Schools Grace which makes us accepted: the later Grace freely given: under which all those graces which fit and qualify us for glory are comprised.

This later kind of grace may also by consequence be implied as flowing from the former.

Thus this salutation or benediction is very comprehensive: It containeth whatsoever may make to their true happiness, and it giveth evidence of his ample and large desire of their good.

This phrase, with you, intendeth their participation of the foresaid grace: and also a continuance thereof. That is with one, which he hath and enjoyeth: yea that which abideth with him and is never from him: so as this is a great amplification of his foresaid good-will towards them, and desire of their good.

Yet further is this illustrated by this universal particle All, which giveth further evidence of his impartial respect to everyone of them: whereof see verse. 24. §. 193.

Of Amen, See verse. 21. §. 177.

§. 197. Of the Resolution of, and Observations from Heb. 13. 25.

THe sum of this verse is, An Apostolical benediction.

Hereof are two parts.

• 1. The kind of benediction.
• 2. The ratification thereof, in this word, Amen.

In the kind of benediction there is set down,

• 1. The point desired, Grace.
• 2. The parties for whom; These are
  • 1. Implied, under this phrase, with you.
  • 2. Amplified, in this general particle, All.

Doctrines.
• I. Discourses are to be ended with benedictions. This is gathered out of this conclusion of the Apostles Epistle.
• II. God's favor is especially to be prayed for. This is intended under this word, Grace.
• III. Grace is to be prayed for on others behalf. The Apostle prayeth for it in the behalf of those to whom he wrote.
• IV Blessing is to be desired for all sorts of Saints. These are they that are comprised under this word, All.
• V. What is prayed for must be believed. This is that which is intended under this title of ratification, Amen.

§. 198. Of the Postscript.

THis Postscript cannot be imagined to be added by the Apostle that penned this Epistle: for it is contrary to sundry passages therein; Such as these.

• 1. It is promised in this Epistle, that Timothy should come to them, namely after the Epistle was sent, v. 23. How then could it be sent by Timothy?
• 2. Timothy was not with the Apostle when he sent this Epistle: For, he looked that he should come shortly to him. This Epistle then was not sent by him.
• 3. The Apostle promised to come himself with Timothy: How can we then think that he would send him before him with this Epistle?
• 4. It is not probable that the Apostle would date his Epistle from a large Region, as Italy was: but rather from some Church, or Town, or City therein.

We may from these premises infer, That this Postscript is no part of Canonical Scripture.

The like have sundry Expositors on other Epistles observed, concerning Postscripts added to them.