sion of its power and efficacy upon their souls. And such are some who are πάντοτε μανθάνοντες, such as make it their business to hear and to learn, so that they scarcely do any thing else. Gospel truths are medicina anima, physic for a sin-sick soul. Now of what use is it, to get store of medicines and cordials, and never to take them? No more is it to collect at any price or rate, sermons, doctrines, instructions, if we apply them not, that they may have their efficacy in us, and proper work toward us. There is in some a dropsy of hearing; the more they hear, the more they desire: but they are only pleased with it at present, and swelled for the future; are neither really refreshed, nor strengthened. But every truth hath, as the Hebrews express it, 152 74 • meat in its mouth;' something for our own nourishment. We should look unto sermons, as Elijah did to the ravens, that brought him "bread and flesh in the morning, and bread and flesh in the evening," 1 Kings xvii. 6. They bring food with them for our souls, if we feed on it; if not, they are lost. When the Israelites gathered manna to eat, it was a precious food, bread from ́heaven, angels' meat, food heavenly and angelical; that is, excellent and precious. But when they laid it up by them it stank, and bred worms, Exod. xvi. 20. When God scatters truths amongst men, if they gather them to eat, they are the bread of heaven, angels' food; but if they do it only to lay them by them, in their books, or the notions of their mind, they will breed the worms of pride and hypocrisy, and make them an offensive sayour to God. When therefore any truth is proposed unto you, learn what is your concernment in it, and let it have its proper and perfect work upon your souls.

Secondly, In the manner of his pressing his exhortation, two things occur: 1. His compellation of them; in those words, "holy brethren." 2. His description of them by one property or privi lege," partakers of the heavenly calling."

In the former, two things also are observable: 1. The appellation itself which he makes use of, adip, brethren.' 2. The adjunct of that appellation, holy.'

This term of relation, brethren,' is variously used in the Scripture, sometimes naturally, and that most strictly for children of the same father or mother, Gen. xlii. 13. or more largely for near kinsmen. And among the Hebrews, the descendants of the same grandfather, are almost constantly so called: whence is that expression, of the brethren of our Lord Jesus Christ, who were descendants of his grandfather according to the flesh, Gen. xiii. 8. and xxiv. 27. Matt. xii. 46. and xiii. 55. Mark iii. 31, 32. John ii. 12. and vii. 3. 5. 10. Acts i. 14. or in analogy thereunto, all the branches of one common stock, though a whole nation, yea though of many nations, are called brethren. So all the Hebrews

were brethren, Deut. xv. 12. And the Edomites are said to be their brethren, because of the stock of Abraham, Deut. xxiii. 7. And in this sense, in another place, our apostle calls all the Jews his brethren, that is, his kinsfolk in the flesh, Rom. ix. 3. Sometimes it is used civilly, and that 1st, on the mere account of cohabitation, Gen. xix. 7. 2d, of combinations in some society; as, 1. for evil, Gen. xlix. 5. ; 2. for good, Ezra iii. 2. And sometimes it expresseth a joint profession of the same religion; on which account the Jews called themselves brethren all the world over, Acts xxviii. 21. Lastly, it is also an expression of spiritual cognation, founded on that of our Saviour, "All ye are brethren, and one is your Father which is in heaven," Mat. xxiii. 8, 9. And herein is an allusion to the first proper signification of the word. That men be brethren, properly and strictly, it is required that they have one father, be of one family, and be equally interested in the privileges and advantages thereof. This is the nearest bond of alliance that is or can be between equals, the firmest foundation of love. And thus it is with those who are brethren spiritually, as will afterwards appear.

Now though the apostle stood in the relation intimated with the Hebrews upon a natural account, yet he here calls them brethren principally in the latter sense, as spiritually interested in the same family of God with himself; although I am apt to think that in the use of this expression to the Jews, the apostle had respect also to that brotherhood which they had among themselves before in their ancient church-state. So Peter, writing to some of them, tells them that the same afflictions which they suffered would befal, TM « xooμw ipar adsλports, the whole "brotherhood of them in the world," 1 Pet. v. 9. that is, all the believing Jews. And whereas they had a particular and especial mutual love to each other on that account, our apostle warns them, that they should not think that that relation or love was to cease upon their conversion to Christ, Heb. xiii. 1. QıradıλQ 10 MSVET, let that brotherly love continue which hath been amongst you. But principally I suppose he respects their new relation in Christ, which further appears from the adjunct of this compellation annexed, "holy."

Holy, "Ay; this is the usual epithet wherewith our apostle adorns believers, Rom. i. 7. 1 Cor. i. 2. 2 Cor. i. 1. Eph. i. 4. Phil. i. 1. And in many places he joins their calling with it, which here he subjoins unto it. And this is peculiar to Paul. What he means by yo, holy,' he declares, where he terms the same persons yarros, sanctified ones,' 1 Cor. i. 2. Eph. v. 26. 1 Cor. vi. 11. 1 Thess. v. 23. John xvii. 19. He accounted them holy, not upon the account of an external separation, as of old all the VOL. III.

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people were holy, but also of internal real sanctification and purity. This he judged the professing Hebrews to be interested in, as being called by a holy calling. And it may be in the present use of this expression, he hath respect unto what he had before affirmed of believers, namely, their being ayaqusvi, ' sanctified,' or made holy by Christ, chap. ii. 11. considering that from thence he infers their relation to Christ, as his brethren, ver. 12. and so becoming in him brethren to one another, even all of them, adiλporns, a brotherhood or fraternity, 1 Pet. v. 9. And by this compellation of holy brethren, doth the apostle manifest his high regard of them, or respect unto them, looking on them as persons sanctified by the Spirit and word of Christ; and a dear affection for them as his brethren. By this treatment also of them, he gives a great evidence of his sincerity in dealing with them; for they might not fear that he would impose any thing on them, whom he honoured as holy, and loved as brethren. And hereby he smooths his way to his ensuing exhortation.

Secondly, He describes them from their calling, an exis Tox. This is usual with our apostle, "called to be saints, sanctified in Christ Jesus." And this calling or vocation, he first describes by its quality; it is heavenly or supercelestial; or as elsewhere, the calling that is from above;" and then ascribes an interest unto them therein. And he calls it heavenly, 1st, from the fountain and principal cause of it, that is God, "even the Father which is in heaven. As our election, so our calling is in an especial manner ascribed unto him, 1 Cor. i. 9. 1 Thess. ii. 12. Rom. viii. 28-30. 1 Pet i. 15. ii. 9. v. 10. Phil. iii. 14. Gal. v. 8. For no man can come unto the Son unless the Father draw him. Believers indeed are termed, xantos T Insou Xerov, Rom. i. 6. the called of Jesus Christ;' that is, to him, not by him; or, by him, as executing the counsel, and dispensing the grace of the Father, 2 Cor. v. 20. 2. In respect of the means whereby this calling is wrought, which are spiritual and heavenly, namely the word and Spirit both from above, John xvi. 7-10. For the word of the gospel is on many accounts heavenly, or from heaven; whence our apostle calls it the voice of him that speaketh from heaven, Heb. xii. 25. And Christ, who is the author of it, is called the Lord from heaven, 1 Cor. xv. 47. And that on this account, that he who is in heaven, came down from heaven to reveal the gospel, John iii. 13. vi. 38. And so also the Spirit is poured out from above, being given of Christ after he was ascended into heaven, Acts ii. 33. 3. Of the end also; which is to heaven and heavenly things, wherein lies the hope of our calling, Eph. i. 18. chap. iv. 4. So that effectual vocation from God above, in his grace and mercy by Jesus Christ, is here intended.

Herein the apostle assigns a participation unto these Hebrews; they were μrox, partakers of it, had an interest in it together with himself, were so called. And this he doth for several rea

sons:

First, That he might manifest, wherein their great privilege consisted, and which, as such, they were to value. They were apt to boast of the privileges they enjoyed in their Judaism, John viii. 33. Rom. ii. 17, 18. which also were great, Rom. iii. 1, 2. ix. 4, 5. But they are all of no esteem, in comparison of what they had now obtained an interest in, by the grace of Jesus Christ, in their high, holy, and heavenly calling. This he manifests in the instance of himself, Phil. iii. 4-9. The call of Abraham, which was the foundation of all their privileges in their Judaism, was but an earthly call, on the earth and to the earth: but this is every way more excellent, being heavenly.

Secondly, To set forth the grace of God towards the Jews, and his own faith concerning them, that they were not all rejected of God, notwithstanding the hardness and obstinacy of the most of them; as Rom. xi. 2. 4, 5. And on the other hand, he insinuates that they were not to make an inclosure of this privilege, like those wherewith of old they were intrusted; the Gentiles being fellow-heirs with them therein, they were partakers with others in this heavenly calling; as Eph. iii. 6.

Thirdly, He declares his own communion with them in that great privilege, whereby they might.understand his intimate concernment in their state and condition.

Fourthly, He reminds them of their duty, from their privilege. Being partakers of this calling unto Christ, it must needs be their duty diligently to consider him, which he exhorts them unto. But we may make some observations on the words unfolded already.

II. Dispensers of the gospel ought to use holy prudence in winning upon the minds and affections of those whom they are to instruct. So dealeth Paul with these Hebrews. He reminds them here of their mutual relation; calls them brethren; ascribes unto them the privileges of holiness, and participation of a heavenly calling; all to assure them of his love, to remove their prejudices against him, and to win upon their affections. And indeed, next unto our Lord Jesus Christ himself, he is the most signal pattern and example of holy wisdom, tenderness, compassion and zeal to all ministers of the gospel. The image of his spirit expressed in his instructions given unto his two beloved sons, Timothy and Titus, sufficiently testifies hereunto. Yea, so great was his wisdom and condescension in dealing with his hearers, that seducers and false apostles took occasion from thence to say, that being crafty he caught them with guile, 2 Cor. xii. 16. The

words are an objection of his adversaries, not a concession of his. He shows how in all things he was tender towards them, and put them neither to charge nor trouble. Hereunto he supposeth a reply by the false apostles ; εστω δε, εγω ου κατεβαρησα ύμας, αλλά ὑπαρχων πανουργος, δόλω ὑμας ελαβον : • Be it so, that I myself did not burden you, nor put you to charge, yet being every way crafty, I took you by deceit.' This is their reply to his plea, and not any concession of his; for both the words, a8gyos and doλos, are such as will admit no interpretation in a good sense, so that the apostle should ascribe them unto himself. But wherein did that craft and deceit consist, which they would impute unto him? it was in this; that although he himself put them to no charge, he burdened them not; yet when he was gone, and had secured them to himself, then he sent those to them, which should receive enough for him and themselves. Unto this calumny the apostle replies, ver. 17, 18. shewing the falseness of it; "Did I," saith he, "make a gain of you by any of them whom I sent to you?" This was that which was imputed to him, which he rejects as false and calumnious. And he confirms what he says by an especial instance: "I desired Titus, and with him I sent a brother. Did Titus make a gain of you? walked we not in the same spirit? walked we not in the same steps?" So that this reproach is every way false, and such as may be evicted so to be. And this is the true sense of this place. This was not his way. But this he always did, and on all occasions he testified to them his great affections, his readiness to spend, and to be spent for them, 2 Cor. xii. 14, 15. his gentleness towards them, cherishing them as a nurse cherisheth her own children, 1 Thess. ii. 7. or as a father his, ver. 11. He forewent that, which in earthly things was due to him by the appointment of Christ, that he might no way burden them, 2 Cor. xi. 9-11. Acts xx. 33-35. "enduring all things for their sakes," 2 Tim. ii. 10. amongst which were many, able to make the stoutest heart to tremble. His care, pains, travel, watchfulness, patience, love, compassion, zeal, who can declare or sufficiently admire! By these means he removed, or rendered ineffectual, the great prejudice of forsaking Judaism; kept up a regard in his hearers against the insinuations of seducers and false apostles, raised their attentions, prepared them every way for instruction, and won them over to Christ. Blessed Jesus! what cause have we to mourn when we consider the pride, covetousness, ambition, wrath, negligence, self-seeking, and contempt of thy flock, which are found amongst many of them who take upon themselves to be dispensers of thy word, whereby the souls of men are scandalized and filled with offences against thy holy ways every day!

III. Believers are all related unto one another, in the nearest