Obs. III. A hesitation or doubtfulness in or about important doctrines of truth, will make men lame, weak, and infirm in their profession. And,

Obs. IV. Those who are so, are disposed to a total defection from the truth, and are ready on all occasions to go out of the way. Also, in general,

Obs. V. Every vicious habit of mind, every defect in light, or neglect of duty, every want of stirring up grace unto exercise, will make men lame and halt in profession, and easy to be turned aside with difficulties and oppositions.

Obs. VI. When we see persons in such a state, it is our duty to be very careful so to behave ourselves, as not to give any occasion to their farther miscarriages, but rather to endeavour their healing.

Obs. VII. The best way whereby this must be done, is by making visible and plain to them our own faith, resolution, courage, and constancy, in a way of obedience becoming the gospel.-Hereby we shall th incite, promote, and direct them in and unto their duty. For, VIII. The negligent walking of those professors, who are sound in faith, their weakness and pusillanimity in times of trial, their want of aking straight paths to their feet in visible holiness, is a great means orning aside those that are lame, weak and halting. Ob. IX. It is go to deal with, and endeavour the healing of such lame halters, whilst they re yet in the way; when they are quite turned out, their recovery will be acult, if not impossible.

e

VER. 14.—FROM his exhortatio. unto patient perseverance in the profession of the gospel under suffering and afflictions, the apostle proceeds unto a prescription of practical duns; and although they are such as are absolutely necessary in themselves at all times, yet they are here peculiarly enjoined with respect to the same tod, or our constancy in professing the gospel. For no light, no knowledge of the truth, no resolution or courage, will preserve any man in his profession, especially in times of trial, without a diligent attention unto the duties of holiness and gospel obedience. And he begins with a precept, general and comprehensive of all others.

VER. 14.—Ειρηνην διώκετε μετα παντων, και τον ἁγιασμόν, οὗ χωρις ουδεις όψεται τον Κυριον.

AKETE. Vul. Sequimini, others sectamini, which comes nearer the original, and denotes a vehement pursuit. Syr., run after peace.' We elsewhere translate the same word in the same duty, by 'pursue,' and 'ensue,' Ps. xxxiv. 14; 1 Pet. iii. 10, 11.

VER. 14.-Earnestly follow peace with all men, and holiness, without the which no man shall see the Lord.

The direction here given is general, consisting of two parts; the first whereof contains our duty towards men, and the other our duty towards God, whereby the former is to be regulated.

First. In the first we have, 1. The duty prescribed, which is 'peace.' 2. The manner of the attaining it, or the way of the performance of the duty enjoined, which is earnestly to follow it.' 3. Those with whom we are to seek peace, which are 'all men.'

1. The substance of our duty towards all men as men, in all circumstances and relations, is to seek εpnvnv, 'peace' with them. And that we may have peace with all men, at least that we may do our duty to attain it, three things are required. 1. Righteousness. The fruit of righteousness is peace.' To wrong no man, to give every one his due, to do unto all men as we would have them do unto us, are required hereunto. The want hereof is the cause of all want of peace, of all confusions, disorders, troubles, and wars in the world. 2. Usefulness.

That we may have peace in a due manner, it is not enough that we hurt no man, defraud no man, injure no man; but it is moreover required of us, that in our station and calling, according to our circumstances and abilities, we be useful unto all men, in all duties of piety, charity, and beneficence, Gal. vi. 10, As we have opportunity,' soyalwμεda To ayadov Tρos maνraç, let us be useful,' profitable, beneficial, working that which is good, 'towards all men.' This is required of us in that divine law of human society under which we are stated. 3. Avoiding of just offence. Give no offence unto Jews nor Gentiles,' 1 Cor. x.

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These are the ways and means whereby we must earnestly follow peace with all men. We are not to do it by a compliance with them in any evil; not by a neglect of any duty; not by any thing that entrencheth on holiness towards God. Peace with men is not to be followed nor practised at any such rate. We must eternally bid defiance unto that peace with men, which is inconsistent with peace with God. These ways of following peace with all men, are such as carry along their own satisfaction and reward with them, although the end be not attained. For this ofttimes depends on the minds of other men, even such as are like a troubled sea, whose waters cast up mire and dirt, who have no peace in themselves, nor will they let others be at peace, Ps. cxx. 6, 7. Hence the apostle gives that limitation unto our endeavours for peace; If it be possible, and what lies in you, live peaceably with all men,' Rom. xii. 18.

2. From these difficulties ariseth the injunction of the especial way and manner of seeking it, SwKETE, earnestly follow.' We render the same word by pursue it,' Ps. xxxiv. 14; and ensue,' 1 Pet. iii. 11. And it is in both places spoken of, as that which exceeds in earnestness and diligence in the seeking of it. It is that which will fly from us, and which we must with all earnestness pursue, or we shall not overtake it. Both the words in the Hebrew and Greek, do signify to persecute, which we know is the fiercest of prosecution. And this is so expressed, because of the many ways and pretences which most men use, to avoid peace with those who profess the gospel. All these, as much as in us lieth, we are to overcome in the pursuit of peace, never giving it over whilst we are in this world.

3. And this we are to do with all men ;' that is, all sorts of men, according as we stand in relation unto them, or have occasion of con

verse with them. The worst of men are not excepted out of this rule; not our enemies, not our persecutors; we are still, by all the ways mentioned, to follow peace with them all. Let this alone be fixed, that we are not obliged unto any thing that is inconsistent with holiness, that is contrary to the word of God, that is adverse to the principles and light of our own minds and consciences, for the obtaining of peace with any, or all the men in the world; and this rule is absolute and universal. Wherefore,

And an

Obs. I. A frame and disposition of seeking peace with all men, by the means before laid down, is eminently suited unto the doctrine and grace of the gospel. A froward spirit, apt and ready for strife and contention, to give and receive provocations, to retain a sense of injuries, to be satisfied with usefulness, whilst it is supposed they do no wrong; is quite contrary to what the gospel requireth of us. The glory of the kingdom of Christ therein, is frequently promised under the name of peace, with a cessation of wars and contentions among men. evidence this is, how little of the power of the gospel remains at present in the minds of men in the world, when all things amongst those who are called Christians, are filled with hatred, strife, persecutions, and savage wars. But this frame is, 1. A great ornament to our profession; a man cannot in the eyes of men, not utterly flagitious and hardened in sin, more adorn the gospel than by evidencing, that in his whole course he doth what in him lies to follow after peace with all men. 2. A great comfort and support unto ourselves in our sufferings. For when we have the testimony of our consciences, that we have sincerely sought peace with all men, it will not only make us rest satisfied in what they unjustly do unto us, but give us a triumph over them in our minds, in that we have obtained a compliance with the will of God above them herein.

Secondly. The second thing enjoined, respects our duty towards God. And there are two things in the words: 1. The duty itself enjoined, and that is, тov ȧyiaoμov, 'holiness.' .2. The enforcement of it from its absolute necessity, in order unto our eternal blessedness. For without it, destitute of it, we shall never see the Lord. And it refers to the same way of seeking it, namely, to follow it earnestly,' 'to pursue it' by all ways and means appointed unto that end.

1. Some by holiness' here understand peculiarly the holiness or purity of chastity, for so is the word used, 1 Thess. iv. 3, 'For this is the will of God, even your sanctification, that you should abstain from fornication.' There is a peculiar defilement in the sins that are against the body, as the apostle declares, 1 Cor. vi. 18, 19. Wherefore the sanctification of the body, 1 Thess. v. 23, by this grace, may be peculiarly called our holiness. Besides, the seeing of God here referred to, is peculiarly promised unto the pure in heart, Matt. v. 8, because the mind is there peculiarly prepared for the divine vision. But there is no cogent reason why we should restrain the signification of the word. It is universal holiness which is here prescribed unto us: this we are in all things always to follow after. What this evangelical holiness is, what is its nature, wherein it doth consist, what is required unto it, by what means it may be attained and preserved, how it differs from mo

rality, or the virtues of the best of unbelievers; I have declared at large in another discourse, and shall not here again insist upon it.

2. The enforcement of this duty, is in these words; xwpis où ovdels όψεται τον Κυριον, without which no man shall see the Lord. It is all one whether we understand God absolutely, or the Lord Christ in an especial manner, by the name 'Lord;' for we shall never see the one without the other. Christ prays for us, that we may be where he is, to behold his glory, John xvii. 24. This we cannot do, but when we see God also, or the eternal glory of God in him. This sight of God and Christ, which is intellectual, not corporeal; finite, not absolutely comprehensive of the divine essence, is the sum of our future blessedness. The nature of it I have elsewhere explained. Now this future sight of the Lord, doth depend peremptorily on our present holiness. It doth not do so, as the meritorious cause of it; for be we never so holy, yet in respect of God we are unprofitable servants, and eternal life is the gift of God by Jesus Christ. But it doth so on a double account. 1. Of an eternal, unchangeable, divine constitution. God hath enacted it as an eternal law, that holiness shall be the way of our attaining and coming to blessedness. 2. As it is a due preparation for it, the soul being by holiness made meet and fit to come to the sight of the Lord, Col. i. 12, 13. And therefore où xwpic is well rendered, quâ destitutus, whereof whoever is destitute, in whom this holiness is not, he shall never see the Lord. And,

Obs. II. They are much mistaken in the Lord Christ, who hope to see him hereafter in glory, and live and die here in an unholy state.— Neither privileges, nor gifts, nor church office, nor power, will give an admission to this state.

Obs. III. If this doctrine be true, that without holiness no man shall see the Lord, the case will be hard at last with a multitude of popes, cardinals, and prelates, who pretend that they have the opening of the door into his presence committed unto them.

Obs. IV. We may follow peace with men, and not attain it; but, if we follow holiness, we shall as assuredly see the Lord, as, without it, we shall come short of this enjoyment.

Obs. V. The same means is to be used for the securing of our present perseverance, and of our future blessedness; namely, holiness.

VER. 15. FROM a prescription of necessary duties, the apostle proceedeth to give caution and warning against sundry sins and evils that are contrary to them; and such as, if admitted, would prove ruinous to their profession. And concerning these, he gives his caution not directly to individual persons, but to the whole church, or society of professors, with respect to their mutual duty among themselves.

VER. 15.—Επισκοπούντες μη τις ύστερων από της χαριτος του Θεου. μη τις ρίζα πικριας ανω φύουσα ενοχλη, και δια ταυτης μιανθωσι πολλοι.

ETIOкOTOVVTEC. Vul. Lat. Contemplantes. The Rhemists more properly, 'looking diligently.' Syr. 1, and be ye watchful,'

take ye heed. spection and oversight.' Mη TIC VOTEρwv, ne quis desit gratiæ Dei. Rhem. 'Lest any man be wanting to the grace of God;' which mistake in the translation some expositors of the Roman church make use of, to prove that all the efficacy of divine grace depends on the use of our free-will in compliance with it. Syr. Lest a man,' (any man) be found among you, TD, sobni smo ja destitute or forsaken of the grace of God.' Ne quis deficiat à gratia Dei, 'come behind,' 'come short,' or fail; we put fall from,' in the margin, which the word doth not signify.

Prospicientes, superintendentes, using a diligent in

'Pia Tikρias. Radix amaritudinis; radix amara, that is, VTV Deut. xxix. 18, A root that beareth gall' (or poison) 'and

wormwood.' Evoxλn. Vul. Impediat, 'do hinder. Obturbet, 'should trouble.'

VER. 15.-Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled.

What is required of us in our own persons, was before prescribed in positive duties; here is declared what is our work and duty towards others, with respect to sins contrary to those duties. For this and the ensuing instructions concern the body of the church, or society of the faithful, as to what is mutually required of them and amongst them. And although the practice be almost lost in the world, the rule abides for ever.

There are two things in the words. First. A duty enjoined, 'Looking diligently.' Secondly. A double evil cautioned against, to be prevented by the exercise of that duty. First. Any man's failing of the grace of God; wherein we must inquire, 1. What is meant by the grace of God. 2. How any man may fail of it. Secondly. A root of bitterness springing up, &c. And here we must inquire, 1. What is this root of bitterness? 2. What is the progress of the evil contained in it? as, 1st. Its springing up. 2ndly. It troubles all. 3dly. It defiles many.

And there is a progress in evil, intimated from the less to the greater. It is a less evil for any one to fail of the grace of God in his own person, (though the greatest of evils to himself,) than to be a root of bitterness, to trouble and defile others also. And the apostle would have us obstare principiis, 'to hinder the entrance of this evil,' and so effectually to prevent its progress.

First. The duty prescribed is, TTLOKOTTOVVTEC, to look diligently' after this matter. The word is only twice used in the Scripture, here and 1 Pet. v. 2. And in that place of Peter, it denotes the discharge of the office-duty of the elders of the church, in their care and oversight of the flock. Here it respects the common charitative duty of all believers, as they are called to it by occasions and circumstances. So there are sundry other duties, which are given in charge to the officers or guides of the church, to be authoritatively attended to, and discharged by virtue of their office; which yet being in themselves of a