Hebrews 6 — Verse 10

The Syriack renders [⟨ in non-Latin alphabet ⟩] by [⟨ in non-Latin alphabet ⟩] perversus, iniquus, it omitteth [⟨ in non-Latin alphabet ⟩] also as does the vulgar Latine, but expresseth [⟨ in non-Latin alphabet ⟩] emphatically, [⟨ in non-Latin alphabet ⟩] and that your Love. Other material differences among Translators there is not.

For God is not unrighteous to forget your work and the labor of that Love which you have (evidently) shewed towards his name, in that you have ministred to the Saints and do minister.

The Expositors of the Roman Church do greatly perplex themselves and others in their Comments on this Text. They generally agree in an endeavour from hence to prove the merit of works against Protestants, because the Council of Trent applies this Text to that purpose. And none are more confident herein than our Rhemists, who after their usual reproaches of Protestants, affirm, That good works are meritorious and the very cause of salvation, so that God should be unjust if he rendered not Heaven for the same. But they are greatly divided among themselves about the state of the persons and kind of the works here intended. Some contend that the Apostle speaks to, and of such as were fallen out of a state of justification into a state of deadly sin. And the works of which it is said that God will not forget them, are those which they wrought in that estate from where they were now supposed to be fallen. For on the account of those former works, God will spare them and not destroy them. And although there be no present merit in these works, while those who wrought them are in a state of deadly sin, yet when they shall be recovered by Penance, these works which were before mortified by their falling from Grace, and so became of no use as to present merit, shall recover their former meritorious virtue, as if they had never been forfeited by deadly sin. This therefore is the sense which these persons would affix to these words. Where any have been in a state of justification, and have wrought good works therein, meritorious of eternal life, if they fall into deadly sin, they immediately lose all the merit and benefit of those works. But notwithstanding God in his righteousness keeps the remembrance of these works, so that when such sinners return again by Penance into their first estate, these works shall revive into a condition of merit. This sense is opposed by others. For they think those mentioned are justified persons, and the Apostle expresseth the merit of their present works, with respect to the righteousness of God. The Reader who desires to see such chaffe tossed up and down, may find these things debated in Aquinas, Adamus, Estius, A Lapide, Ribera, Maldonat, de Tena, and others of them on the place.

How forraign these discourses are to the Text and Context is evident to every impartial considerer of it. They are only chimeras hatched out of the proud imaginations of the merit of their works that these mens minds are prepossessed withall. For (1) Our Apostle treats of those whom he supposeth and judgeth to be in a present good spiritual condition. For with respect thereunto he ascribeth to them things that accompany salvation, and prescribeth no other duty to them for the actual enjoyment of it, but only those of faith and love and ministration to the Saints, which at present he commendeth in them. What they did formerly that he affirms them to continue in the performance of, You have ministred and you do minister. (2) The Apostle expresly distinguisheth them concerning whom he now speaks, from those who were now fallen off from the profession of the Gospel, or that state of justification which the Romanists suppose. (3) He does not direct these persons to seek after a recovery out of the condition wherein they were, but incourageth them to a continuance therein, and to shew the same diligence to that purpose, as formerly, to the End, ver. 12. Nothing therefore is more fond than to suppose that any thing is here taught concerning the mortification of good works as to their merit by deadly sin, and their recovery thereof by Penance, a fiction which these men dream of to no purpose.

2ly. Neither is countenance given to the other imagination in general concerning the merit of works in these words. For (1) the design of the Apostle is only to let them know that their labor in the work of the Lord, that their obedience to the Gospel should not be lost or be in vain. And hereof he gives them assurance from the nature of God with whom they had to do, with respect to that covenant whereinto he takes them that do believe. They had been sedulous in the discharge of the great duty of ministring to the Saints, in particular upon the account of the Name of Jesus Christ that was upon them. These duties had been attended with trouble, danger and charge. And it was needful to confirm them in a perswasion that they should not be lost. This they might be two ways. (1) If themselves should fall away and not persist in their course to the end. (2) If God should overlook, or forget as it were all that they had done. Against both these apprehensions the Apostle secures them. From the first in that the works mentioned having been truly gracious works, proceeding from faith and love, they evidence their persons to be in that state of grace wherein they should be effectually preserved to the end, by virtue of God's faithfulness in covenant, which he further pursues towards the end of the chapter. Nor secondly, had they the least reason to doubt of their future reward. For who was it that called them to these duties, and on what account? Is it not God and that according to the tenor of the Covenant of Grace? And has he not therein promised to accept their persons and their duties by Jesus Christ? If now he should not do so, would he not be unrighteous, must he not deny himself, and not remember his promise? Therefore the righteousness of God here intended in his faithfulness in the promises of the covenant. And he is not said to be righteous in rewarding or not rewarding, but in not forgetting. He is not unrighteous to forget. Now to forget any thing does not reflect immediately on distributive justice, but upon fidelity in making good of some ingagement. But not to ingage into disputations in this place, let men acknowledge that the new covenant is a Covenant of Grace, that the constitution of a reward to the obedience required therein is of grace, that this obedience is not accepted on its own account, but of the mediation of Christ, that all mens good works will not make a compensation for one sin; that we are to place our trust and confidence in Christ alone for life and salvation, because he is the end of the law for righteousness to them that do believe; and let them please themselves for a while, in the fancy of the merit of their works, at least of the high and necessary place which they hold in their justification before God; after all their wrangling disputes it will be Christ and grace alone that they will betake themselves to, or their case will be deplorable. These things I have premised that we may have no cause to divert to them, in the ensuing exposition of the words.

The Apostle in this verse gives an account of the grounds of his perswasion concerning these Hebrews, expressed in the verse foregoing. And these he declares to them partly for encouragement, and partly that they might be satisfied in his sincerity, and that he did not give them fair words to entice or allure them by. And the reasons he gives to this purpose may be reduced to two heads.

1. The observation which he had made concerning their faith and love, with the fruits of them.

2. The faithfulness of God in covenant, whereon the final preservation of all true believers does depend.

These are the grounds of that perswasion concerning their state and condition which he expressed in the foregoing words. Hence that perswasion of his was of a mixt nature, and had something in it of a divine faith, and somewhat only of a moral certainty. As he drew his conclusion from, or built his perswasion on God's faithfulness or righteousness, so there was in it an infallible assurance of faith that could not deceive him. For what we believe concerning God as he has revealed himself, is infallible. But as his perswasion had respect to the faith, love and obedience which he had observed in them, so it was only a moral assurance, and such as in its own nature might fail. For God only is [〈 in non-Latin alphabet 〉]; and we who judge by the outward evidences of invisible things may be deceived. The proposition from God's faithfulness is of infallible truth; the application of it to these Hebrews of moral evidence only. Such a perswasion we may have in this case, which is prevalent against all objections, a certain rule for the performance of all duties on our parts towards others; and such had the Apostle concerning these Hebrews.

That which in the first place he confirms his perswasion with is, [〈 in non-Latin alphabet 〉], their work. God is not unrighteous to forget your work. It is not any singular work, but a course in working which he intends. And what that work is, is declared in that parallel place of the same Apostle (1 Thessalonians 1:3), [〈 in non-Latin alphabet 〉]; the same expressions with those in this place, which may be reckoned to the multitude of other instances of coincidences of expressions in this and the other epistles of the same writer, all peculiar to himself, arguing him to be the author of this also. Remembring your work of faith and labor of love. The work here intended is the work of faith; the whole work of obedience to God, whereof faith is the principle, and that which moves us thereunto. Hence it is called the obedience of faith (Romans 1:5).

And this obedience of faith according to the Gospel is called there, [〈 in non-Latin alphabet 〉], their work. (1) Because it was their chief employment, their calling lay in it. They did not attend to it occasionally, or when they had nothing else to do, as is the manner of some. Religion was their business, and Gospel obedience their daily work. This was their whole, even to fear God and keep his commandments, as it is expressed under the Old Testament. (2) Because there is work and labor in it, or great pains to be taken about it. For hereunto our Apostle in the next verse requires their diligence, ver. 11. as Peter does all diligence, 2 Epist. 1. 11. And we may observe in our way,

That Faith, if it be a living Faith, will be a working Faith. It is the work of Faith which the Apostle here commends. This case is so stated by James that it needs no farther confirmation (James 2:20). Will you know, or do you know not, O vain man, that Faith without works is dead? He is a most vain man who thinks otherwise, who hopes for any benefit by that Faith which does not work by Love. Satan has no greater design in the world than to abuse Gospel truths. When the doctrine of free justification by Faith, through the imputation of the righteousness of Christ, was first fully revealed and declared, his great design then was to persuade men that there was no need of obedience, and so they could attain any manner of persuasion of the truth of the Gospel, or make profession thereof, they might live in sin as they pleased, and neglect all good works and duties of obedience. And although this be now condemned by all, yet indeed is it no more but what upon the matter most do practise according to. For they suppose that by being of this or that religion, Papists or Protestants, or the like, they shall be saved whatever their ways and works are. So Papists, for instance, are indeed the greatest Solifidians in the world. For to own the faith of the Church, is enough with them to secure the salvation of any. This abomination having been early started was seasonably suppressed by the writing of James and John. For the former directly and plainly lays open the vanity of this pretence, declaring, that that Faith which they professed and boasted of, was not the Faith whereby any should be justified before God, nor of the same kind with it. For this Faith is living, operative, and fruitful, and evidences itself to all by its works and fruits. Whereas that Faith whereof vain men living in their sins did boast, was so far from being a grace of the Spirit of God, that it was no other but what was in the devils themselves, and which they could not rid themselves of if they would. The latter without expressing the occasion of it, spends his Epistle in declaring the necessity of Love and obedience, or keeping the commandments of Christ. Therefore the enemy of our salvation being defeated in this attempt, he betook himself to the other extreme, contending that the works of Faith had the same place in our justification with Faith itself. And why should they not? Are not Faith and they equally acts of obedience in us? Are not Faith and they equally required by the Gospel? Why may they not be supposed to have an equal influence into our justification? At least in the same kind, though Faith on some considerations may have the pre-eminence? I say these things are speciously pleaded; but in short the design is not to advance works into an equality with Faith, but to advance them into the room of Christ and his righteousness. For when we say, we are justified by Faith only, we do not say that Faith is our righteousness, but as it apprehends the righteousness of Christ, as he is the end of the Law for righteousness to them that do believe. And this is the use that God has designed Faith to, and which in its own nature it is suited for. But bring in the works of obedience into the same place, and they are of no use but to be imputed to us for righteousness, and so to possess the place of Christ and his righteousness in our justification to their exclusion. But all this trouble might have been spared, if men had not been too ready and prone to receive impressions from the crafty actings of Satan against the purity and simplicity of the Gospel. For nothing is more evidently expressed and taught therein than are these two things. (1) That we are justified freely by Faith through the redemption that is in the blood of Christ, and so the imputation of his righteousness to us. (2) That the Faith which has this effect, which is of this use, is living, operative, fruitful, and will evidence itself by works in obedience to the commands of God. And this is that which here we contend for, namely, that a living Faith will be a working Faith. And he is a vain man that deceives himself with anything else in the room thereof. And yet this is the course of multitudes. But yet men do not deceive themselves herein notionally but practically. I never yet met with any man in my life who professed it as his judgement, that so he believed aright, he might live as he pleased, follow his lusts and neglect all good works or holy duties of obedience. For this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it a total rejection of the Gospel. But practically we see that the generality of men content themselves with that knowledge they have of religion, and that Faith which they suppose they have in Christ, without once endeavouring after amendment of life or fruitfulness in good works. Now this is not from any conclusions they draw from any doctrines which they profess to believe, but from the power of darkness and the deceitfulness of sin that rules in them. And it is no otherwise among them who are taught to believe that they are justified by their works. For there is not a race of greater and more flagitious sinners, than (for the most part) are the men of that persuasion. Only for their relief, their leaders have provided them with a commutation of some other things instead of their good works which shall do the deed for them, as penances, pardons, purgatory, confessions, pilgrimages, and the like. But be men's persuasion what it will, right or wrong, where sin is predominant they will be wicked, and whatever be the object of their Faith, if it be not living in the subject, it cannot work, nor be fruitful.

We ought to look on obedience as our work; which will admit neither of sloth nor negligence. Here lies the occasion of the ruin of the souls of men who profess the Gospel. The duties of profession are a thing of course to them, and that which lies without the compass of their principal work and business in the world. This makes their profession serve to no other end, but to make them secure in a perishing condition. Now that our obedience may indeed be our work, it is required, (1) That the carrying of it on, the attendance to it, and furtherance of it in order to the glory of God, be our principal design in the world. That is a man's [illegible], his proper work which is so. God severely threatens those which walk with him at peradventures (Leviticus 26:21). [illegible] if you shall walk with me fortuito, at hap hazard, that is, without making it your principal design, and using your utmost diligence and care to proceed in it in a right manner; [illegible] ver. 24. then will even I myself walk with you at all adventures; though I continue with you, as one walking with you in my outward ordinances and institutions; yet will I have no regard to you, as to do you any good, yes I will sorely punish you notwithstanding the appearance of our walking together, as it follows in the place. Yet is this the course of many who please themselves in their condition. They walk with God in outward appearance by the performance of duties in their times, course, and order; but they walk at all adventures, as to any especial design of their minds about it. Barnabas exhorted the disciples at Antioch, that with purpose of heart they would cleave to the Lord (Acts 11:23). [illegible], that is, with a firm resolution to abide in, and pursue the obedience they were called to. So Paul tells Timothy, that he knew his doctrine, manner of life and purpose (2 Timothy 3:10), namely, how his principal aim, design and resolution was to abide in and carry on his course of faith and obedience. And then is anything the object of our purpose and principal design; (1) When we subordinate all other things and occasions to it, that they may not jostle nor interfere, nor stand in competition with it, when to us, to live is Christ, or he is the chief end of our life. When men do usually and ordinarily suffer other things to divert them from duties of obedience in their season, obedience is not their principal design. (2) When it possesses the chiefest place in our valuation and esteem. And this it does absolutely where we attain that frame, that while the work of faith and obedience thrives in our hearts and lives, we are not much moved with whatever else befalls us in this world. This was the frame of our Apostle (Acts 21:13; Philippians 3:7, 8). But because of the weakness, and engagement of our natural affections to the lawful comforts of this life, some are not able to rise to that height of the undervaluation and contempt of these things while the work of our obedience goes on, which we ought all to aim at; yet we must say, that if there be any sincerity in making our obedience the principal design of our lives, there will be a constant preference of it to all other things. As when a man has many particular losses, he may be allowed to be sensible of them, yet if he have that still remaining wherein his main stock and wealth does consist, he will not only be relieved or refreshed but satisfied therewith. But if a man who pretends much to a great stock and trade in another country, gives up all for lost upon some damages he receives at home in his house or shop, it is plain he has no great confidence in the other treasure that he pretended to. No more have men any especial interest in the work of obedience, which while they suppose it to be safe, do yet lose all their comforts in the loss of other things. (3) When anything is the object of our chief design, the principal contrivances of our minds will be concerning it. And this makes the great difference in profession and duties. Men may multiply duties in a course of them, and yet their spirits not be engaged in and about them as their business. Consider how most men are conversant about their secular affairs: they do not only do the things that are to be done, but they beat as we say their heads and minds about them. And it is observed that however industrious in their way many men may be, yet if they have not a good contrivance and projection about their affairs, they seldom prosper in them. It is so also in things spiritual. The fear of the Lord is our wisdom; it is our wisdom to keep his commandments and walk in his ways. Now the principal work of wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained. And where this is not exercised, there obedience is not our work. How temptations may be avoided, how corruptions may be subdued, how graces may be increased and strengthened, how opportunities may be improved, how duties may be performed to the glory of God, how spiritual life may be strengthened, peace with God maintained, and acquaintance with Jesus Christ increased, are the daily thoughts and contrivances of him who makes obedience his work. (2) Actual diligence and watchfulness is required in our obedience, if we do make it our work. And (3) a due consideration of what does and will rise up in opposition to it, or to us in it, which things being commonly spoken to I shall not here enlarge upon them.

The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labor of love, [illegible]. For the words express a distinct grace and its exercise, and are not exegetical of the preceding expressions. It is not your work, that is, your labor of love. But this labor of love is distinguished from their work in general, as an eminent part or instance of it. This the copulative conjunction after [illegible] evinces. [illegible]; of your work, that is, of obedience in general, the work of faith, and of your labor of love, namely, in particular and eminently, [illegible], as we observed, is passed by in some translations, but without cause; the original copies are uniform in it, and the parallel place does expressly require it (1 Thessalonians 1:3).

There is in the remaining part of this verse, which depends on these words;

1. What the Apostle ascribes to these Hebrews, which is the Labor of Love. 2. The way whereby they evidenced this Labor of Love; they shewed it. 3. The object of it, and that is the Saints. 4. The formal reason and principal motive to it, which is the name of God; for his name's sake. 5. The way of its exercise; it was by ministration, both past and present, in that you have ministered and do minister.

In the first of these the Apostle observes the grace itself, and its exercise, their Love and its Labor.

This grace or duty being excellent and rare, and its exercise in Labor being highly necessary and greatly neglected, and both in conjunction being a principal evidence of a good spiritual condition, of an interest in those better things which accompany Salvation, I shall a little divert to the especial consideration of them.

[illegible], Love is the second great duty of the life of God, which is brought to light by the Gospel. It is Faith that gives Glory to God on high, and Love that brings Peace on the Earth, wherein the Angels comprised the substance of our deliverance by Jesus Christ (Luke 2:14). Neither is there any thing of it in the whole world but what is derived from the Gospel.

All things were at first made in a state of Love. That rectitude, order, peace and harmony which was in the whole creation was an impression from, and an expression of the love of God. And our Love towards him was the bond of that perfection, and the stability of that state and condition. The whole beauty of the creation below consisted in this, namely, in man's loving God above all, and all other things in him and for him, according as they did participate of and express his Glory and properties. This represented that Love which was in God towards all his creatures, which he testified by declaring them to be all very good.

When man by sin had broken the first link of this chain of Love, when thereby we lost the love of God to us, and renounced our own Love to him, all things fell into disorder and confusion in the whole creation; all things were filled with mutual enmity and hatred. The first instance of mutual Love among the creatures was that between Angels and Men, as those which were in the nearest alliance, and made for the same end of the Glory of God. For as the Angels rejoiced in the whole creation of God, when those morning stars sang together, and all the sons of God shouted for joy (Job 38:7), so man being the most capable object of their Love, was their especial delight. And man being made to love God above all, and all other things in him and for him, his principal Love must be fixed on those who had the most of the image, and made the most glorious representation of God. But the bond of Love being dissolved, mutual enmity succeeded in the room thereof. And the first act of angelical obedience we read of, was their keeping man from a return into Eden, and eating of the Tree of Life (Genesis 3:24), and men could look on them only as flaming swords, ready to execute the wrath of God and the curse upon him. And this state would have continued to Eternity, had not God gathered all things again into one, both which are in Heaven and which are in Earth, even in Christ Jesus (Ephesians 1:10). There could never more have been any Love, nor any duties of Love between Angels and Men, had not God restored all things by Jesus Christ. This is the only foundation of the whole ministry of Angels in Love (Hebrews 1:14). For men themselves, mutual enmity and hatred possessed them. And he who first acted in that frame and spirit which came upon them was a murderer, and slew his brother. And this the Apostle proposes as the instance and example of that hatred and enmity which is among men under the curse (1 John 3:11, 12). And there is no greater evidence of any person's being uninterested in the restoration of all things by Christ, than the want of that Love which was again introduced thereby. So the Apostle describing the condition of men in their unregenerate condition, affirms that they live in malice and envy, hateful, and hating one another (Titus 3:3). There ensued also an enmity between man and all the creation here below. The sin of man had brought all things into a condition of vanity and bondage, which they groan to be delivered from (Romans 8:20, 21, 22). And the Earth the common mother of them all, as it were to revenge itself on men, brings forth nothing but thorns and thistles (Genesis 3:18), and yields not her strength to his labor (Genesis 4:12). Hence is all that vanity, vexation, and sore travail which the life of man is filled withal. After the entrance of this disorder and confusion, there was nothing of true original Love in the world, nor was it by any means attainable. For it all arose from the love of God, and was animated by our Love to him. But now all things were filled with tokens and evidences of the anger, displeasure, and curse of God for sin. And men were wholly alienated from the life of God. No new spring or life can be given to Love, but by a new discovery, that God was Love, and had a Love for us. For so the Apostle tells us, Herein is Love, not that we loved God but that he loved us, and sent his Son to be the propitiation of our sins (1 John 4:10). But if God so loved us, we ought also to love one another (ver. 11). No Love could there be, until a fresh revelation was made that God is Love; for the first which he had made in the creation was utterly lost. And this was done by Jesus Christ.

There was some step made to that confusion which ensued on the loss of this universal love by the first Promise; without which, the whole lower creation would have been an Hell, and nothing else. This was the spring of all that love which was in the Old Testament, because it was a new discovery that there was yet love in God towards fallen mankind. And whatever in the world may pretend thereunto, yet if it proceed not from the new revelation and discovery that God is love, it is nothing of that divine love which is required of us. And this is only in Christ; in him alone the [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉], the benignity and love of God to mankind appeared (Titus 3:4). And here is a foundation laid and a spring opened of a love far more excellent than that which our nature was furnished and adorned withall in the first creation. For the love of God being the cause and fountain of ours, which is a compliance with the manifestation of it, the more eminently the love of God is manifested, the more eminent is that love which is the fruit thereof. And God's love is far more gloriously displayed in Christ than it was in all the works of his hands. In him alone we know not only that God has love, but that he is love; that he has love for sinners, and that such a love, as in the spring, means, and effects of it, is every way ineffable and incomprehensible.

The whole of what I intend is expressed by the Apostle John (1 John 4:7-12): Beloved let us love one another, for love is of God, and every one that loveth is born of God, and knoweth God; He that loveth not, knoweth not God, for God is Love. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins; Beloved, if God so loved us, we ought also to love one another; No man has seen God at any time, if we love one another, God dwelleth in us and his love is perfected in us.

All that we have before affirmed and much more, is here declared by the Apostle. It is God's being love himself which is the eternal spring of all love in us. Neither could we have any thing of it, or interest in it, without some glorious effect and manifestation of the love of God, which he also gave in sending his Son to be a propitiation for our sins. And the love which proceeds from hence, has all the glorious properties here ascribed to it. Therefore there is no such way and means whereby we may express the distinguishing light, grace and power of the Gospel, no such evidence of the reality of our interest in God, as love, or in the love of God by Christ, as by and in our own love to him and his.

The mystical body of Christ is the second great mystery of the Gospel. The first is his Person, that great mystery of godliness — God manifest in the flesh. In this mystical body we have communion with the Head, and with all the members; with the Head by faith, and with the members by love. Neither will the first compleat our interest in that body without the latter. Hence are they frequently conjoyned by our Apostle, not only as those which are necessary to, but as those which essentially constitute the union of the whole mystical body and communion therein (Galatians 5:6; Ephesians 6:23; 1 Thessalonians 1:3; 1 Timothy 1:14; chapter 1:11; 2 Timothy 1:13; chapter 2:22). Therefore without love we do no more belong to the body of Christ, than without faith itself. And in one place he so transposeth them in his expression to manifest their inseparable connexion and use to the union and communion of the whole body, as that it requires some care in their distribution to their peculiar objects (Philemon 5): Hearing of your love and faith which you have towards the Lord Jesus, and towards all saints. Both these graces are spoken of as if they were exercised in the same manner towards both their objects, Christ and the saints. But although Christ be the object of our love also, and not of our faith only, yet are not the saints so the object of our love, as to be the object of our faith also. We believe a communion with them, but place not our trust in them. There is therefore a variation in the prepositions prefixed to the respective objects of these graces: [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉]; and this directs us to a distribution of these graces in their operations to their distinct objects, faith towards the Lord Jesus and love to the saints. But they are so mixed here to declare the infallible connexion that is between them, in the constitution of the mystical body of Christ. This therefore is the form, life, and soul of all mutual duties between the members of Christ's mystical body. Whatever passeth between them in outward works wherein they may be useful and beneficial to one another, if it spring not from this principle of love, if it be not quickened and animated thereby, there is nothing of evangelical communion in it.

Whereas therefore this grace and duty is the peculiar effect and glory of the Gospel, the form and life of the mystical body of Christ, the pledge and evidence of our interest in those better things which accompany salvation, I shall briefly declare the nature of it, and shew the reason of the necessity of its diligent exercise.

Mutual love among believers, is a fruit of the Spirit of Holiness, and effect of faith, whereby being knit together in the bond of entire spiritual affection, on the account of their joynt interest in Christ, and participation of the same new, divine, spiritual nature from God, do value, delight, and rejoyce in one another, and are mutually helpful in a constant discharge of all those duties, whereby their eternal, spiritual and temporal good may be promoted.

It is a fruit of the Spirit of holiness, of the Spirit of Christ (Galatians 5:22). It is no more of ourselves than faith is; it is the gift of God. Natural affections are in-laid in the constitution of our beings. Carnal affections are grown inseparable from our nature as corrupted. Both excited by various objects, relations, occasions, and interest, do exert themselves in many outward effects of love. But this love has no root in ourselves until it be planted in us by the Holy Ghost. And as it is so, it is the principal part of the renovation of our natures into the image of God, who is love. This love is of God; and every one that loveth is born of God (1 John 4:7). You are taught of God to love one another.

It is an effect of faith. Faith worketh by love (Galatians 5:6). Hence as we observed before, love to the saints is so frequently added to faith in our Lord Jesus Christ, as the effect and pledge of it. And although it proceeds in general from faith as it respects the commands and promises of God, yet it derives immediately from faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical body, it is faith in him that acts itself by love towards all the members. Holding him the Head by faith, the whole body edifies itself in love (Ephesians 4:15, 18). And the more sincere, active and firm our faith in Christ is, the more abundant will our love be towards all his saints. For faith in Christ does first excite love to him, from whom, as it were, it descends to all that it finds of him in any others. And our love of the saints, is but the love of Christ represented and exhibited to us in them. The Papists tell us that love or charity is the form or life of faith, without which it is dead. It is so far true, that according to the Apostle James, where it is not, there faith is dead. Not that it is the life of faith, but that faith wherever it is living will work by love. Faith therefore is the life, the quickening, animating principle of love, and not on the contrary. And that love which proceeds not from, which is not the effect of, which is not enlivened by faith, is not that which the Gospel requires.

Believers are knit together in an entire affection. This is that cement whereby the whole mystical body of Christ is fitly joined together and compacted (Ephesians 4:16). This mutual adherence is by the uniting, cementing efflux of love. It is but an image of the body, or a dead carcass that men set up, where they would make a bond for professors of Christianity, consisting of outward order, rules, and methods of duties. A church without it, is a heap of dead stones, and not living stones fitly compacted and built up a temple to God. Break this bond of perfection, and all spiritual church order ceases; for what remains is carnal and worldly. There may be churches constituted in an outward humane order, on supposed prudential principles of union, and external duties of communion, which may continue in their order, such as it is, where there is no spiritual evangelical love in exercise among the members of them. But where churches have no other order, nor bond of communion but what is appointed by Christ, wherever this love fails, their whole order will dissolve.

This mutual love among believers, springs from and is animated by their mutual interest in Christ, with their participation of the same divine nature thereby. It is from their union in Christ the Head, that all the members of the body do mutually contribute what they derive from him to the edification of the whole, in the exercise of love. Hereby are they all brought into the nearest relation to one another, which is the most effectual motive and powerful attractive to love. For as the Lord Christ says of every one that does the will of God, the same is my Brother and Sister, and Mother (Matthew 12:18), he is dearly beloved by him, as standing in the nearest relation to him; so are all believers by virtue of their common interest in Christ their Head, as brothers, sisters, and mothers to each other; as members of the same body which is yet nearer, from where the most intense affection must arise. And they have thereby the same new spiritual nature in them all. In love natural, he that does most love and prize himself, commonly does least love and prize others. And the reason is, because he loves not himself for any thing which is common to him with others, but his self-love is the ordering and centering of all things to his own satisfaction. But with this spiritual love he that loves himself most, that is, does most prize and value the image of God in himself, does most love others in whom it is. And we may know whether we cherish and improve grace in our own hearts, by that love which we have to them in whom it does manifest itself (1 John 5:1).

This love in the first place acts itself by valuation, esteem, and delight. So the Psalmist affirms, that all his delight was in the saints and in the excellent in the earth (Psalm 16:3). The Apostle carries this to the height in that instance, wherein we ought to lay down our lives for the brethren (1 John 3:16). For whereas life is comprehensive of all that is dear or useful to us in this world, what we ought if called thereunto to part with our lives for, we value and esteem above them all. It is true, the cases wherein this is actually required in us, do not frequently occur; and they are such alone wherein the glory and interest of Christ are in an especial manner concerned. But such a love as will always dispose, and when we are called enable us to this duty, is required to be in us if we are disciples of Christ. So are we to prize and value them, as at least to be ready to share with them in all their conditions.

This love acts itself by all means, in all ways and duties whereby the eternal, spiritual and temporal good of others may be promoted. And it would require a long discourse to go over but the principal heads of those ways and duties which are required to this end. Something will be spoken afterwards to that purpose. At present I have aimed only at such a description of this love, as may distinguish it from that cold, formal pretence of it in some outward duties, which the most satisfy themselves withal.

This is that love which the Gospel so earnestly commendeth to, and so indispensibly requireth in all the disciples of Christ. This with its exercise and effects, its labor and fruits, is the glory, life and honor of our profession, without which no other duties are accepted with God.

And the reason is manifest from what has been spoken why the Apostle giveth this as a ground of his good persuasion concerning these Hebrews, as that they had an especial interest in those better things from which salvation is inseparable. For if this love in general be so a grace of the Gospel, if it so spring and arise from the love of God in Christ, as that there neither ever was, nor can be the least of it in the world which is not an emanation from that love; and if in its especial nature it so particularly relates to the Spirit of Christ, and our union with him, it must needs be among the principal evidences of a good spiritual condition. And the same will yet farther appear if we consider the grounds whereon it is inforced in the Gospel, which are principally these that follow.

1. As the head of all other considerations the Lord Christ expresseth it as that which was to be the great evidence to the world of the truth and power of the Gospel, as also of his own being sent of God (John 17:21): "That they all may be one, as you Father art in me, and I in you, that they also may be one in us, that the world may believe that you have sent me." It is true there is another especial principle of the union of believers as they are one in God and Christ. This is that one Spirit whereby they are all united to him as their mystical Head. But this alone is not here intended, as being that which the world can no way discern, nor consequently be convinced by. He intends therefore their unity among themselves, the life and spirit and bond whereof is this love, as has been declared. There is no other kind of unity which may be among Christians, that carrieth the least conviction with it, of the divine mission, truth and power of Christ. For they may be all carnal, from carnal principles, and for carnal ends, wherein the world can see nothing extraordinary, as having many such unities of its own. Herein therefore does the testimony consist which we give to the world, that Jesus Christ was sent of God. And if we fail herein, we do what we can to harden the world in its impenitency and unbelief. To see believers live in love according to the nature, and acting the duties of it before mentioned, was in ancient times a great means of the conviction of the world concerning the truth and power of the Gospel, and will be so again when God shall afresh pour down abundantly that Spirit of light and love which we pray for. And in some measure it does so at present. For whoever shall consider the true Church of Christ aright, will find the evidences of a divine power in this matter. For it does and ever did consist of all sorts of persons in all nations and languages whatever. High and low, rich and poor, Jews, Greeks, Barbarians, Scythians, men of all interests, humours, oppositions, dividing circumstances, at distances as far as the East from the West, do constitute this body, this society. Yet is there among all these, known to each other or unknown, an ineffable love ready to work and exercise itself on all occasions in all the ways before insisted on. And this can be from no other principle but the Spirit and divine power of God, giving testimony thereby to the Lord Christ whose disciples they are.

Our right to, our privilege in, and evidence of our being the disciples of Christ, depends on our mutual love (John 14:34, 35). "A new Commandment I give to you, that you love one another, as I have loved you, that you also love one another. By this shall all men know that you are my Disciples if you have love one to another." This especial commandment of Christ concerning mutual love among his disciples is here and elsewhere called a new commandment. When mankind by sin fell off from the love of God, and out of it, from loving him and being loved of him, they fell into all manner of discord and enmity among themselves, living in malice and envy, hateful and hating one another (Titus 3:3). And from the same root still springs all contention. From where come wars and fightings, come they not hence, even from your lusts (James 4:1). In the former revelations of the will of God as in the Law, there was mutual love commanded, envy, hatred, and revenge being forbidden. But yet there was a great defect and weakness in this matter, partly in the obscurity of the Law, partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts; and partly out of their darkness that they did not understand the spirituality and holiness of the commands. But the principal imperfection of the Law in this matter was, that it gave no example of that love which is necessary to restore us into that condition of the love of God and one another which we fell from. This was reserved for Christ that in all things he might have the pre-eminence. Until he set us the example of it in his inexpressible love to us which is so frequently proposed to our imitation, we could not know what kind of love it was wherewith we ought to love one another. So says he here, that you love one another as I have loved you; see John 3:16. Hence the commandment of love becomes a new commandment; not only because it was newly revived by Christ in an especial manner, when the doctrine of the duties of it was cast under Pharisaical corruptions (Matthew 5) and the practice of it in the wickedness of the world, nor only because it was more plainly and clearly given by him than it had been under the Law, or only because he had revealed the love of God to us; but principally because it was now founded, established, and animated by the example of the love of Christ himself, which gave it a new life and nature, making it a new commandment. And the first observation of it is the first evidence of the renovation of all things by Jesus Christ. He came to restore and renew all things; but the work whereby he does it, is for the most part secret and invisible in the souls of men. What evidence and token of this great work is there given to the world? It is principally this, the bringing forth of the practice of that love, which is in a manner the fulfilling of that original law of our creation which we broke and from which we fell. For so he adds, By this shall all men know that you are my disciples, if you have love one for another, the great example which I have set you being that of love, the new commandment which I have given you being that of love; the design I have to accomplish in and by you being the renovation of love, how shall or can men otherwise know you to be my disciples but by your mutual love? Without this therefore we can no way evidence ourselves to be the disciples of Christ. And this one consideration is of more weight with me, than a thousand wrangling disputes that would furiously drive men into such outward forms and compliances which they call love.

3. This mutual love is that wherein the Communion of Saints does consist. How great a thing that Communion of Saints is, appears from the place which the acknowledgement of it has always had in the ancient creeds of the Church. I do not say this Communion of Saints does consist solely therein. There belongs to it a common participation of the same sanctifying Spirit, and a common interest in the same spiritual Head Christ Jesus, as to its principles, and common participation of the same ordinances as to its exercise. But herein does this communion among themselves principally consist. That it has no concernment in an outward compliance with certain rites and ceremonies that are invented not for the life of unity, but for a shew of uniformity, I suppose all men are well enough satisfied. But this is the order of the Communion of Saints. The foundation of it is laid in a joint participation of the same quickening Spirit, and union with Christ thereby. It is acted and exercised by love arising from this spring; and it is expressed in our joint participation of the same ordinances of worship. Hence it is apparent that where this love is not, there is no Communion of Saints nor any thing belonging thereunto. For our participation together in the same ordinances is no part thereof, unless the influence of our original communion in the participation of the same Spirit, be conveyed thereunto by love, by which alone it is acted. This the Apostle fully expresseth (Ephesians 4:15, 16): "But speaking the truth in love we may grow up into him in all things which is the Head even Christ; from whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body to the edifying of it self in Love." There is not a more eminent description of the Communion of Saints, especially as united in church order, in the whole Scripture. And we see that it begins and ends in love, and so is carried on from first to last. The spring and fountain of it lies in our relation to, and union with Christ the Head. And we are said to grow up into him in all things, when we expressly derive all from him, and direct all to him, when in the increase of every grace, our union with him is more express and confirmed, and our likeness with, nearness to him is enlarged. From him as from the Head, the whole Body and every member thereof, has all those spiritual supplies, whereby their union with him is expressed, and their communion among themselves is acted and carried on. For the union and communion of the Church does not consist in things of outward order, and supposed decency, but in the fit joining and compacting of all the members in the same Body, by an effectual communication of spiritual supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed to them. But what do the saints themselves as members of this Body? Why every joint, every principal person on the account of gifts, grace, or office, yes every part, every member, contributes to the edification of the whole, and the increase of grace in it, which is the end of all this communion. But how is this done, how is their part acted? Says the Apostle, it is done by love. The foundation of it lies in their speaking the truth in love, [illegible], holding, believing, professing the truth, so as to exercise mutual love thereby. In whatever we manage the truth, in all that we have to do in the profession of it, in speaking, preaching, conference, instruction, it is all to be managed in love to the whole Body, or we had as good let it alone. And the end of all is edification in love; that is, either by love, [illegible] for [illegible], which is frequent; or in love, seeing in the increase or enlargement thereof does our edification principally consist. For as love edifies (1 Corinthians 8:1) is the principal means of the edification of the Church; so it is itself in its increase a principal part of edification. A Church abounding in love, is a Church well built up in its faith. And this also further evinceth the necessity of this duty and grace. The Communion of Saints in any thing else without this is a deceitful figment.

4. Without this love we are of no use in the Church of God. Some men seem to be very useful by their gifts, and I wish that none do pride themselves in them, or bear themselves high upon them. For of themselves they are apt to puff us up. But the very truth is, that without this love, and the constant exercise of it, they are of little or no use to the true spiritual edification of the Church. This our Apostle does not only plainly affirm, but also so largely argue, as we need not further insist upon it (1 Corinthians 13). For he does not only compare the most excellent gifts of the Spirit with it, preferring it above them all; but also declares that without it, no man by virtue of those gifts is of any better use in the Church, than a little sounding brass, or a tinkling cymbal, ver. 1, 2, 3. Therefore we may consider,

5. That whatever grace any man seem to have, whatever profession he make, of whatever use he appear to be, if he have not this love, if he live not in the exercise of it, he has indeed no grace in truth, nor any real interest in the benefits of the Gospel. Faith where it is sincere worketh by love (Galatians 4), and that which does not so is vain, dead, and useless (James 2:14, 15, 16). If we love one another, we are born of God, and know God; if we do not, we know not God, whatever we pretend, for God is love (1 John 4:7, 8). And many other considerations of the like nature might be called over, from where it is manifest what ground the Apostle had to lay so great weight as he does on that love which he has observed among the Hebrews.

I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this grace. I know not how it comes to pass, but so it is, that men are harrassed continually about want of love, with writings keen and invective, yet little fruits do we see to come thereof. And the plain reason of it is, because the love which men so contend for, is confined to that practice in, and of ecclesiastical communion, whose measures they have fixed to themselves. If you will do thus and thus, go in such or such ways, so or so far, leave off such ways of fellowship in the Gospel as you have embraced and think according to the mind of God, then you have love, else you have none at all. How little either unity or love has been promoted by such principles and practices, is now evident; yes, how much divisions, animosities, and mutual alienations of minds and affections have been increased by them. For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united, as in faith and love, so also in the same way of worship, in all things; however I know my desires to that end are sincere. But that there can be no love, or no due exercise of it, until that be accomplished, I am not perswaded, I do not believe; yes, I judge that if ever it be, it will rather be the effect and fruit of love, than the cause of it. Let us therefore all lay hold on the present season, and not lose the exercise of love while we contend about it. I know no way wherein I judge that any who fear God in the world do walk at this day, that is in and of itself inconsistent with Gospel love, or a real obstruction to the exercise of it. If any such there be, it is really to be abhorred. And the more semblance there is of such an evil in any opinion, way, or practice, the more it is to be suspected. But to charge this upon the gathering of professors of the Gospel and obedience to Christ, into particular congregations, or especial societies for church administrations, has an appearance at least of envy, ill-will, and ignorance. For none of the institutions of Christ, such as this is, can either directly or by any just consequences, obstruct that love which he requireth of his disciples, and which indeed they are all suited to promote. And this of particular churches is an effect of the wisdom of Christ providing a way for the constant and due exercise of that love towards some which is to be extended to all as opportunities are offered. And those who would perswade us to forsake these assemblies, and to break up their societies, that returning into the larger communion of the many, we may have and exercise love, do but perswade us to cast away our food that we may be strong, and to throw away our clothes that we may be warm.

Let us therefore not wait for other seasons, nor think any outward thing previously necessary to the due discharge of this great duty of the Gospel. We are in our way, let us go about our work. And I shall only at present give a few cautions against the common hinderances of it, because it must yet be spoken to again immediately.

1. Take heed of a froward natural temper. Wherever this is predominant, it either weakens love, or sullies the glory of its exercise. Some good persons have naturally so much of the Nabal in them, that a man scarce knows how to converse with them. They mingle all the sweet fruits of love with so much harshness and sowrness, as makes them ungrateful to those who most need them. I think it is a mistake, that grace only subdues our sinful corruptions; it will if cared for and used as it ought, cure our natural dispositions, so far as any evil, or occasion of evil is as it were incorporated with them. If it maketh not the froward, meek, the angry, patient, the peevish and morose, sweet and compliant, how does it make the Leopard lye down with the Kid, and the Wolf dwell with the Lamb (Isaiah 11:6). And it is not enough considered how great a lustre is put upon the exercise of love, when it is accompanied with a natural condescension, compliance and benignity.

2. Watch against the disadvantages of an outward condition. Those of high degree are usually encompassed with so many circumstances of distance, that they know not how to break through them to that familiarity of love that ought to be among believers. But as the Gospel on all civil or secular accounts leaves to men all their advantages of birth, education, offices, power, manner of converse, free and entire, so with respect to things purely spiritual it lays all level among believers. In Jesus Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free, but all are one in Christ, and it is the new creature alone that makes the difference. Hence in all affairs of the church we are forbid to have any respect to the outward state and condition of men (James 2:1, 2, 3, 4, 5). We all serve the same common Lord and Master, who when he was rich, for our sakes became poor. And if we for his sake lay not aside the consideration of all our riches with that distance of mind and conversation from the poorest saints, his disciples. I speak not now of the laying out of men's wealth for the use of the poor, but of lowliness of mind in condescending to a brotherly communion in love with the meanest of them. Let therefore the greatest know, that there is no duty of spiritual love that unbecomes them. And if their state and condition keep them from that communion of love which is required of all believers, it is their snare and temptation. If they converse not familiarly with the lowest of them as they have occasion, if they visit them not when it is requisite, if they bear them not in their hearts and minds as their especial church relation requires, they sin against the law of this holy love.

3. Watch against provocations. While we and others are encompassed with the body of our infirmities, we shall meet with what we may be prone so to esteem. Where men are apt to turn every infirmity, every failing, every neglect, and it may be every mistake, into a provocation and to take offence thereat, never expect any thing of love from such persons. For as their frame is a fruit of pride, and self-conceit, so it is diametrically opposite to all the principal actings of love described by our Apostle (1 Corinthians 13:4, 5, 6, 7).

Take heed of resting satisfied in the outward duties of love, without the inward workings of it, as also in an apprehension of inward affections without outward fruits. Men may have a conviction that all the outward duties of love, in warning, admonishing, comforting, relieving with outward supplies are to be attended to, and may accordingly be exercised in them, and yet exercise little real love in them all. Hence our Apostle supposes that a man may give all his goods to feed the poor, and yet have no charity (1 Corinthians 13:2). All fruit partakes of the nature of the root. If the good we do in these kinds proceed only from conviction of duty, and not from fervent love, they will prove but hay and stubble that will burn in their trial.

Secondly, with this love as an eminent adjunct of it, the Apostle expresses the labor of it, the labor of love, [〈 in non-Latin alphabet 〉]; laboriosa charitas; laborious love, says Beza. Laboris ex charitate suscepti, Eras. the labor undergone on the account of love, that is, in the exercise of it. [〈 in non-Latin alphabet 〉] is such a kind of labor as is attended with much difficulty and trouble, a painful labor. A lazy love like that described by the Apostle (James 2:15, 16), and which most men satisfy themselves withal, is no evidence of a saving faith. But we are here taught, that love if it be true is laborious and diligent: or, great and difficult labor is required to love in its due exercise. It is not to love itself absolutely but to its exercise that this labor is required; yet this exercise is such as is inseparable from the grace itself. And this is necessary upon the account of the difficulties that lie in its way, and the oppositions that it meets withal. These make a work laborious and painful. Faith and love are generally looked on as easy and common things; but it is by them who have them not. As they are the only springs of all obedience towards God, and usefulness towards men, so they meet with the greatest oppositions from within and from without. I shall name some few of those which are most effectual, and least taken notice of.

1. Self-love; this is diametrically opposed to it. Self-love is the making a man's self his own centre, the beginning and ending of all that he does. It makes men grudge every drop of good that falls besides themselves; and whoever is under the power of it, will not willingly and cheerfully do that for another, which he thinks he can do for himself. This is the measure of self; whatever is added to it, it does not satisfy; it would still have more: and whatever goes from it, on one account or other it is too much, it does not please. Unless this be in some good measure subdued, mortified, and cast out, there can be no exercise of love. And hereunto labor is required. For man being turned off from God is wholly turned into himself. And without a holy violence to all our affections as naturally depraved, we can never be freed from an inclination to centre all in self. And these things are directly contradictory. Self-love, and love of the saints, are like two buckets, proportionably to the rising of the one, the other goes down. Look to what degree soever we arise in self-love, whatever else we do, and whatever our works may be, to the same proportion do we sink in Christian love.

2. Evil surmises rise up with no small efficacy against the exercise of love. And they are apt on various accounts to insinuate themselves into the minds of men when they are called to the discharge of this duty. One thing or other from this depraved affection which our nature is obnoxious to, shall be suggested to weaken our hearts and hands in what we are about. And it requires no small spiritual labor to cast out all such surmises, and to give up ourselves to the conduct of that charity which suffers long and is kind, which bears all things, believes all things, hopes all things, endures all things (1 Corinthians 13).

3. Distrust of God's promises as to supplies for ourselves. Men are afraid that if they should enlarge themselves in a way of bounty towards others, which is one duty of love, they may in time be brought even to want themselves, at least, as to that proportion of supplies which they judge necessary. It were endless to recount the sacred promises which give assurance of the contrary. Nor can any one instance in the whole world be produced to this purpose. But these are looked upon as good words by the most, but are not really believed. Yes, men are apt to deceive their souls in supposing they believe the free promises of God concerning grace and mercy, while they believe not those which are annexed to duty. For he who believes not any promises of the Gospel, believes none. Faith does as equally respect all God's promises, as obedience does all his commands. And it was a good design in a reverend person who wrote a discourse to prove from the Scripture and experience, that largeness in charity is the best and safest way of thriving in this world.

Where the objects of this exercise of love are multiplied, weariness is apt to befall us, and insensibly to take us off from the whole. The wisdom and providence of God do multiply objects of love and charity to excite us to more acts of duty; and the corruption of our hearts with self-love uses the consideration of them, to make us weary of all. Men would be glad to see an end of the trouble and charge of their love, when that only is true which is endless. Hence our Apostle in the next verse expresses his desire that these Hebrews should not faint in their work, but show the same diligence to the full assurance of hope to the end. See (Galatians 6:9). And if we faint in spiritual duties because of the increase of their occasions, it is a sign that what we have done already, did not spring from the proper root of faith and love. What is done in the strength of nature and conviction, however vigorous it may be for a season, in process of time will decay and give out. And this is the reason why so many fail in the course of their profession. All springs of obedience that lie in convictions and the improvement of natural abilities under them, will at one time or other fade and dry up. And where we find ourselves to faint or decay in any duties, our first enquiry should be after the nature of their spring and principle. Only the Spirit of God is living water that never fails. So the Prophet tells us, that even the youths shall faint and be weary, and the young men shall utterly fail (Isaiah 40:30). They who seem to be the strongest and most vigorous in the performance of any duties, yet if they have nothing but their own strength, the ability of nature under convictions to trust to, they will and shall faint and utterly fail. For that such are intended is manifest from the opposition in the next words; But they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles, they shall run and not be weary, they shall walk and not faint (ver. 31). If our strength and duties be derived by faith from God, the more we engage in them, the more it will be increased. The way of the Lord is strength to the upright (Proverbs 10:29). Where we are upright in the way of God, the very way itself will supply us with new strength continually. And we shall go from strength to strength (Psalm 84:7), from one strengthening duty to another, and not be weary. But hereunto diligence and labor also is required.

From these and the like considerations it is that the Apostle here mentions the industrious labor of love that was in the Hebrews, as an evidence of their saving faith and sincerity.

The next thing expressed in these words is the evidence they gave of this labor of love, and the means whereby the Apostle came to know it. They showed it, [⟨in non-Latin alphabet⟩], you have showed or manifested it. The same word that James uses in the same case, [⟨in non-Latin alphabet⟩], chap. 2:18, show me your faith by your works, declare it, make it manifest. And a man may show a thing two ways: (1) By the doing of it. (2) By declaring what he has done. He that works visibly in his calling shows his work by what he does. And he who works in secret may declare it as he has occasion. It is in the first sense that the Hebrews showed their labor of love, and that James requires us to show our faith and works. The things themselves are intended which cannot but be manifest in their due performance. To show the labor of love is to labor in the duties of it, as that it shall be evident. Yet this self-evidencing power of the works of love, is a peculiar property of those that are some way eminent. When we abound in them, and when the duties of them are above the ordinary sort and rate, then are we said to show them, that is, they become conspicuous and eminent. To that purpose is the command of our Savior (Matthew 5:16): Let your light so shine before men that they may see your good works and glorify your Father which is in Heaven. Not only let it shine, but let it so shine, which respects the measure and degree of our obedience; and herein are we required so to abound that our works may be evident to all. If they will take no notice of them for their good, if they will revile us and reproach us for our good works, as though they were evil works, which is the way of the world towards most duties of gospel obedience, they themselves must answer for their blindness; our duty it is so to abound in them, as that they may be discerned and seen of all who do not either shut their eyes out of prejudice against what we are, or turn their faces from them out of dislike of what we do. Nothing is to be done by us that it may be seen; but what may be seen is to be done that God may be glorified. Therefore these Hebrews showed the work of faith, and the labor of love, by a diligent attendance to, and an abundant performance of the one and the other.

3. The End, or Reason, or Cause of their performance of these Duties, which gives them spirit and life, rendering them truly Christian and acceptable to God, is added, [in non-Latin alphabet], towards his name. Some would have [in non-Latin alphabet], to be put for [in non-Latin alphabet], in his name; which also may bear the sense here intended. But towards his name is more emphatical. And we may observe (1) That in this place it respects not the whole work of these Hebrews, the work of Faith before mentioned, but it is peculiarly annexed to the labor of Love, The labor of Love towards his name. (2) That it was the Saints that were the immediate object of that Love; as is declared in the words ensuing, in that you have ministered to the Saints and do minister. Therefore it is a Love to the Saints on the account of the name of God that is intended. And this Love to the Saints is towards the name of God on three accounts: (1) Objectively: Because the name of God is upon them; They are the Family that is called after his name. Of him the whole Family of them in Heaven and Earth is named (Ephesians 3:15). They are the Family of God, or household of God (chap. 2:19), the Saints of the most high (Daniel 7:27). The name of God is upon them, and therefore what is done to them is done towards the name of God whether it be good or evil. (2) Formally; because their relation to God is the reason why they labored in Love towards them. This is that which gives this Love its especial nature, when it is exercised towards any, merely on the account of their relation to God, because they are his, because his name is called on them. (3) Efficiently; The name of God is his authority and will; God requires this labor of Love of us; it is his will and command; and therefore whatever we do in the discharge of it, we do it towards his name, that is, with a due reverence of, and regard to his will and authority. The whole therefore of this duty rightly performed begins and ends with the name of God. Hence we may observe; That,

It is a due regard to the name of God that gives life, spirituality and acceptance to all the duties of Love which we perform towards others. Great things have been done in the world, with a great appearance of Love, which yet have been all lost as to the glory of God, and the spiritual advantage of them by whom they have been done. Some have been lost from a principle of superstition, some from a design of merit, some from vain glory or a desire of reputation, by being seen of men. And many other ways there are whereby men may lose the benefit of what they have wrought. Now whereas this labor of Love is a duty which has so many difficulties attending it as we have before declared, it is of the highest concernment to us to take care that what we do therein be not lost. Unless it be done with respect to the command of God, and so be a part of the obedience of faith, unless it be influenced with a regard of their relation to God, and his peculiar concernment in them towards whom our Love is exercised, it will not endure the trial, when the fire of it shall consume all hay and stubble. What we do in this kind is so to be done as that the Lord Christ may own it as done to himself in the first place.

Again, There is the object of this Love in its exercise, and they are [in non-Latin alphabet], the Saints. And they are considered either as to their general condition and qualification, which is expressed, they are Saints; or as to their particular state and circumstances, they are such as stand in need to be ministered to.

1. They are Saints. There is nothing more evident than that all true believers, and all those who upon their profession are presumed so to be, are in the New Testament styled Saints. For [in non-Latin alphabet] are the same with [in non-Latin alphabet] (Romans 1:7), [in non-Latin alphabet] (Hebrews 2), [in non-Latin alphabet] (1 Corinthians 1:2). Saints are the same with called and sanctified in Jesus Christ. Every believer is sanctified; and every one who is not sanctified, is no true believer; so that believers and Saints are the same. But the atheism of this age has made it a reproach among many once to use the name; and with some this appellation is restrained to such as are canonized or deified by themselves. Chrysostom is express to our purpose on this place. [in non-Latin alphabet]. Hearing these things, I beseech you let us minister to the Saints. For every believer, in as much as he is a believer, is a Saint. Although he be a secular person (which he mentions in opposition to their imagination who confined saintship to monks) he is a Saint; which he proves by testimonies that they are sanctified. These Saints therefore were the disciples of Christ, professors of the Gospel, presumed in charity to be true believers and therefore real Saints.

They are supposed to be in such an outward condition as to stand in need of being administred to; they were in some kind of wants or distresses. And such was in an especial manner the condition of the Saints at that time among the Hebrews. Their poverty was such as that our Apostle in many places, perhaps in all where the Gospel had success, made collations for them. And as he pressed the Gentile Believers to a contribution to this purpose, with weighty arguments (Romans 15:25, 26, 27), so he looked on his duty herein of so great importance that he earnestly requests that his discharge of it might be accepted with God and by the poor Saints themselves (ver. 30, 31). And where any churches had largely ministred in this kind, he rejoyceth in it, as that which would tend to the unspeakable advancement of the glory of God's grace (2 Corinthians 9:11, 12, 13, 14, 15). And this duty was the Apostle most careful in, as that wherein he gave a testimony to the change of the church estate of the Old Testament. All the Jews before all the world over did send their oblations in things dedicated, silver and gold, to the Temple. And if they made any proselytes among the Gentiles, the first thing they did was to cause them to acknowledge their obedience by sending gifts to the treasury of the Temple; and that this was done from all parts of the Roman Empire was known and complained of. Therefore our Apostle declares that the old church state was now changed, and that the believing Saints were become the only Temple of God. And therefore from all those whom he made proselytes of, or won to the faith of Christ, he calleth a benevolence for that Temple or the poor Saints in Judea. This therefore was an eminent duty in that place and at that season. For this poverty and these exigencies they were cast under on many accounts. For at that time they were under great oppressions, and devastations by the covetousness and rapine of their rulers, or the Roman governors of them. And the whole nation was every day vexed by seditious persons and prevailing multitudes of robbers. And these things were common to them with others. But moreover, they were exposed in particular for the profession of the Gospel to great persecution, wherein in an especial manner their goods were spoiled, and their persons brought under various distressing calamities, as our Apostle declares (chap. 10:32, 33, 34). Besides generally those who gave up their names to Christ were of the lower sort of the people, the poor among them receiving the Gospel. All these things declare their wants to have been great, besides other incidents of life that might befall them to their distress. These were they to whom the Hebrews ministred, whose condition put an eminency on that duty.

But it may be said, that if this were their state, how could any of them, or how could the church in general thus labor in love, by administring to the wants of others, when they themselves were even overwhelmed with their own? I answer, (1) We do not I fear sufficiently understand what was the frame and spirit of those first Believers; and out of how very little of their own they would administer to the greater necessities of others, that there might be no lack in the Body. So the Apostle tells us that in the church of Macedonia, when they were under trials, afflictions, persecutions, their deep poverty abounded with the riches of liberality (2 Corinthians 5:2). In their own great poverty and under persecution they contributed largely to the necessity of others. For us who are apt to think that there are so many things necessary that we may minister to the poor Saints, as so much wealth at least, so much provision for our own families, peace and some kind of quietness in what we enjoy, it is no wonder if we cannot so easily understand what is affirmed of that labor of love which was among the primitive Believers. They gave freely and liberally out of their poverty and amidst their troubles, we can scarce part with superfluities in peace. (2) It is not improbable but that there might be some in the church who escaping the common calamities of the most, were able to contribute bountifully to the necessity of others; and their discharge of duty is reckoned by the Apostle to the whole church, while in the rest there was a willing mind, from where they were judged and accepted according to what they had, and not according to what they had not. And those who have ability in any church should do well to consider the honor and reputation of the whole church in the sight of God and man depends much on their diligence and bounty in the discharge of this duty. Hence is that peculiar direction of our Apostle to Timothy with respect to this sort of persons: "Charge them that are rich in this world, that they be not high-minded, or trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy, that they do good, that they be rich in good works, ready to distribute, willing to communicate" (1 Timothy 6:17, 18). (3) The contribution of outward things is but one way of ministration to the Saints, but one part of this duty. There are spiritual aids and assistances in visiting, exhorting, comforting that belong thereunto. And herein all may be sedulously conversant, though poor and low in the world. (4) It is very probable that the whole church was very careful and diligent in looking out for help and assistance where it was needed, beyond what they had ability to supply. And hereby did they no less exercise their love, than in what they did personally themselves. For it is an ordinance of Christ, that where churches are disenabled through persecution or poverty to minister to the necessities of the poor among them, they should seek for relief from other persons or churches walking in the same profession of the faith and order of the Gospel with themselves. Therefore (5) the intendment of this expression is, that they industriously exercised love towards all the Saints, every one according to his ability and capacity, and more is not required.

Lastly, the especial manner of the exercise of this labor of love is called ministration, and the especial object thereof is the Saints, of whom we have spoken already. And concerning this ministration the Apostle ascribes it to them with respect to what was past, and what they did at present, both which were necessary to found the judgement on which he made concerning them; you have ministered and you do minister.

[〈 in non-Latin alphabet 〉] is a laborious and industrious ministry. And this in the Church is twofold: (1) Of especial office; (2) of common love and charity. The rise, occasion and institution of an especial office or ministry towards the poor is at large declared, Acts 6, and mentioned afterwards by our Apostle as an abiding ordinance (Romans 12:7; 1 Timothy 3:8, 9, 10, 11, 12, 13). And this ministration is comprised herein though not solely intended. For what is done by these deacons, being done in the name and by the appointment, and out of the charity of the Church, is to be esteemed the ministration of the Church itself. And though there be a peculiar faithfulness and diligence required in the persons called to this ministration, yet the ministration itself will abound or be straitened according as the whole Church discharges its duty. But the common ministration of brotherly love, what every one does or ought to do in his own person, is here intended. And therein six things may be considered not here to be insisted on. As (1) the root, spring, and cause of it, which is love; (2) the manner of its performance, which is with labor and diligence; (3) the object of it, or the saints in wants, troubles, straights, or necessities; (4) the acts of it which are many and various; the chief whereof are, (1) visiting of them, (2) advice and counsel, (3) consolation, (4) supplies of their wants by outward things, (5) endeavours in the use of means for their full relief: (1) with God in continual prayers and supplications, (2) with men according to our interests and advantages, not being ashamed or afraid to own them in their poverty, distresses, and sufferings; (6) the rule of this ministration is every man's (1) opportunity, (2) ability, (3) especial call by objective circumstances. But these things I must not here enlarge upon.

This is that on the observation whereof the Apostle grounds his persuasion concerning these Hebrews expressed in the verse foregoing. And herein he gives us the true character of a Church of sound believers. They are such a society as being called into the fellowship and order of the Gospel do walk in faith, expressing it in fruits of obedience, carefully and diligently exercising love towards one another, on the account of the name of God, especially with a continual regard to them who suffer or are in any distress. These are the things indeed which accompany salvation. And we may observe in our passage,

That it is the will and pleasure of God that many of his saints be in a condition in this world, wherein they stand in need of being ministered to. Hereof as to the distinction of persons, why these shall be poor, afflicted, tempted, tried in the fire and not others, no direct reason can be given but the sovereignty of God which is to be submitted to. And those whose especial lot it is to be thus exercised, may do well to consider always: (1) that this will and pleasure of God is accompanied with infinite wisdom and holiness, so as that there is no unrighteousness therein; (2) that they shall not be final losers by their poor afflicted condition — God will make all up to them both here and to eternity; and if there were no more in it but this, that they are brought thereby to a clearer foresight of, and more earnest longings after eternal rest and glory, they have a sufficient recompense in their hands for all their sufferings; (3) that God might have put them with others into such pastures here only to have been fatted against the day of slaughter — let them but consider how much spiritual and eternal mercies wherein they are interested do exceed things temporal, they will find they have no cause to complain; (4) whereas it is for the glory of God and the benefit of the Church that some should be peculiarly in an afflicted condition, they ought even to rejoice that God has chosen them to use them as he pleases to those ends. But for the thing itself the reasons of it are revealed and manifest. For (1) God hereby gives testimony to all, that the good things as they are esteemed of this world, are no tokens or pledges of his love, and that he has better things in store for them whom he cares for. He does hereby cast contempt on the desirable things of the world, and testifies that there are better things to be received even in this life, than whatever is of the number of them. For had not God better things to bestow on his saints in this world than any the world can afford, he would not withhold these from them, so far at least as that they should be straightened in their want. Therefore in this dispensation of his providence he does testify to all, that internal spiritual mercies, such as his saints enjoy, are incomparably to be preferred above all things of that kind wherein he keeps them short (2 Samuel 23:5). (2) He makes way hereby for the vigorous fruitful exercise of all the graces of his Spirit, namely, in the various conditions whereinto the members of the Church are cast. And let every one look to it and know, that according to his outward condition in the world, whether it be of want or abundance, there is peculiar exercise of grace to the glory of God required of him. It is expected from all that are high or low, rich or poor, free or in distress, not only that they live in the exercise of all grace in general, but also that they diligently endeavour an abounding fruitfulness in those graces, whose exercise their especial condition calls for. And secondly we are here taught that,

The great trial of our love consists in our regard to the saints that are in distress. That is the foundation of the commendation of the love of these Hebrews; they ministered to them. Either love or at least an appearance of love will be easily preserved where we have little or no need of one another. But when the exercise of it proves costly, when it puts us to charge or trouble, or into danger, as it does more or less when it is exercised towards them that are in distress, then is it brought to its trial. And in such a season we have experience that the love of many is so far from bringing forth more fruit, as that the very leaves of it fall off, and they give over its profession. Therefore,

It is the glory and honor of a Church, the principal evidence of its spiritual life, when it is diligent and abounds in those duties of faith and love which are attended with the greatest difficulties. From hence does the Apostle commend these Hebrews, and firmly persuades himself that they were endued with those better things which accompany salvation. For hereby, as we might show, (1) God is singularly glorified, (2) the Gospel is peculiarly promoted; (3) an especial lustre is put upon the graces of the Spirit, and (4) all the ends of Satan and the world in their persecutions, are utterly frustrated.

And these things have we spoken concerning the first ground of the Apostle's persuasion of the good spiritual estate at present of these Hebrews, and their future eternal safety, namely, that work of faith and labor of love which he had observed in them.

The other ground of his persuasion is taken from the righteousness of God; God is not unrighteous to forget your work. I intimated before that the word used by the Apostle to express the frame of his mind in this matter, [⟨in non-Latin alphabet⟩], we are persuaded, ver. 9. is applied sometimes to denote the infallible certainty of faith, and sometimes the moral certainty of charity. In this place it has respect to a double object or reason. (1) What was in the professing Hebrews, their faith and love. Hereof he could have no assurance or certainty beyond a moral persuasion, or the satisfaction of a charitable judgement. But on this supposition his persuasion had another object, namely, the righteousness of God in the stability of his promises, from where he had infallible assurance, or did conclude infallibly to what he was persuaded of.

The righteousness of God sometimes denotes the absolute rectitude and perfect goodness of his nature; and hereunto all other acceptations of the word as applied to God are to be reduced. Sometimes the equity of the holy dispensations of his justice, whereby he renders to every one what is their due, according to the nature of things and his holy appointments, is so called. And sometimes particularly his vindictive justice whereby he avenges sin, and punishes sinners is so expressed. Sometimes, yes frequently, the fidelity of God in keeping and accomplishing his promises, is called his righteousness. For it belongs to the absolute rectitude of his nature so to do. So says the Apostle, If we confess our sins, he is faithful and just to forgive us our sins (1 John 1:9). The forgiveness of sins is on all accounts an act of mercy which is contradistinguished to righteousness in judgement strictly so called (James 2:13). Therefore that righteousness which is exercised in the pardon of sin, is no other but the faithfulness of God in the promises of the Covenant; He has promised that he who confesses and forsakes his sins shall find mercy. Hence it is just with God to forgive their sins who do so. And this is the righteousness that is here principally intended. For the righteousness whereby God rewards the works that are wrought in men by his own grace, is the same with that whereby he forgives their sins, equally respecting the Covenant and the promises thereof. For without the consideration hereof, strict or exact righteousness, could he neither pardon sin, nor reward our works, which being imperfect do no way answer the rule which it does or can proceed by. In this sense is God here said, not to be unrighteous to forget their work, that is, to be righteous so as not to forget it; He will have that respect to it which he has graciously promised in the Covenant, because he is righteous, that is, faithful in his promises. And that no other righteousness can be here intended, is evident from hence, because no work of ours does answer the rule of any other righteousness in God.

Again, we must enquire what it is, not to forget their work. And this may respect either the preserving of it for the present or the future rewarding of it.

(1) It is not an unfrequent temptation to believers, that God so far disregards them as not to take care of graces or duties in them, to cherish and preserve them. See the complaints of the Church to this purpose (Isaiah 40:27, 28; chapter 49:14), God has forgotten me. This is here denied; God is not unrighteous to forget us or our work, so as not to cherish and preserve it. So the Apostle expresses the same persuasion concerning the Philippians as he does here of the Hebrews (chapter 1:6), Being confident of this very thing that he which has begun a good work in you, will preserve it until the day of Jesus Christ; He is not unrighteous to forget it. God has in the Covenant of Grace promised to preserve the faith and love of his people, that they should not perish nor be lost. Therefore having begun a good work, and you having made some good progress in compliance with his grace, he is not unrighteous so as to forget his covenant engagement, but will preserve you and your graces in you to the end; which is the sum of that great prayer of the Apostle for all believers (1 Peter 5:10).

2. Respect may be had herein to the future and final reward of the faith, love, and works of believers. For this also belongs to God's Covenant. And it is so of grace, as that the righteousness of God wherein it is due to us, can be no other but that of his faithfulness in his promises. For neither we nor our works are capable of an eternal reward by the way of merit, that is, that the reward should be reckoned to us not of grace but of debt (Romans 4:4). And that which utterly overthrows such an apprehension is, that God himself is our eternal reward (Genesis 15:1). And I leave it to others to consider how they can deserve that reward. Whether of these senses he will embrace, the reader is left to determine for himself. The former seems to me more suited to the design of the Apostle, and scope of the place. For he is satisfying these Hebrews that he made another judgement of them, than of those apostates whose condition he had before described. And this he does on two grounds. First, that they were actually made partakers of sincere saving grace, and therein things that accompany salvation; and then that God in his faithfulness would preserve and secure that grace in them against all oppositions to the end. Following this sense of the words we may learn that

Our perseverance in faith and obedience though it require our duty and constancy therein, yet it depends not on them absolutely, but on the righteousness of God in his promises. Or if we had rather embrace the other sense of the words, then are we sufficiently instructed, That

Nothing shall be lost that is done for God or in obedience to him. He is not unjust to forget our labor of love. And,

The certainty of our future reward depending on the righteousness of God, is a great encouragement to present obedience.