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dour, retired to heaven, abiding in its power and efficacious exercise only in some corners of the earth, and secret retirements. Envy, wrath, selfishness, love of the world, with coldness in all the concerns of religion, have possessed the place of it. And in vain shall men wrangle and contend about their differences in opinions, faith, and worship, pretending to design the advancement of religion by an imposition of their persuasions on others: unless this holy love be again re-introduced among all those who profess the name of Christ, all the concerns of religion will more and more run into ruin.

The very name of a brotherhood amongst Christians is a matter of scorn and reproach, and all the consequents of such a relation are despised. But it is marvellous how any can persuade themselves that they are Christians, and yet be not only strangers, but enemies unto this love.

Obs. II. Where the pretence of this love is continued in any measure, yet its nature is unknown, and its effects are generally neglected. Such a love as arises from a joint-interest in gratuitous adoption, powerfully infused into the mind, and wrought in the heart by the spirit thereof, effectually inclining to its exercise, both internal and external, with a spiritual sense of a fraternal relation by the same new nature created in them all, of whom this love is required; extending itself not only to all duties of mercy, bounty, compassion, and delight, but even to the laying down of our lives for each other when called thereunto, is neither known by many, nor much inquired after.

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Secondly. The manner of the prescription of this duty is, that it should continue, μEVETO, abide constant,' which is peculiar. For he supposes that this love was already in them, already exercised by them. And he doth not therefore enjoin it, but only press its continuance. So he treateth them in like manner, ch. vi. 9-12. And this insinuation or concession is of great force in the present exhortation. Men are free and willing to be pressed to continue in doing that which of themselves they have chosen to do. And it belongs to ministerial wisdom in exhortations to duty, to acknowledge what is found of it already in them with whom they treat. For the owning of any duty is an encouragement due to them by whom it is performed.

Besides, the apostle in this charge seems to give an intimation of the difficulty that there is in the preservation of this grace, and the performance of this duty. So the word is used, and so rendered by many, to abide constant, that is, against difficulties and temptations. It is not merely, let it continue, but take care that it be preserved for it is that which many occasions will be apt to weaken and impair. When men are first called into that relation which is the foundation of this duty, they are usually warmly inclined to it, and ready for its exercise. But in process of time, innumerable occasions are ready to impair it: besides that those graces which are seated in the affections are apt of themselves to decay, if not renewed by fresh supplies from above. Against all these things which might weaken mutual love amongst them, the apostle gives them caution in this word, 'let it abide constant.' And,

Obs. III. We are especially to watch unto the preservation of those

graces, and the performance of those duties which in our circumstances are most exposed to opposition. In particular,

Obs. IV. Brotherly love is very apt to be impaired and decay, if we do not endeavour continually to preserve and revive it. This is evident in the sad event of things before mentioned. And,

Obs. V. It is a part of the wisdom of faith to consider aright the way and occasions of the decay of mutual love, with the means of its preservation. Without this we cannot comply with this caution and injunction in a due manner.

1. The causes of the decay of this love, whence it doth not continue as it ought, are, I. Self-love. 2. Love of this present world. 3. Abounding of lusts in the hearts of men. 4. Ignorance of the true nature, both of the grace and the exercise of it, in its proper duties. 5. Principally, the loss of a concernment in the foundation of it, which is an interest in gratuitous adoption, and the participation of the same spirit, the same new nature and life. Where this is not, though conviction of truth and the profession of it may for a season make an appearance of this brotherly love, it will not long continue.

2. The occasions of its decay and loss are, 1. Differences in opinion and practice about things in religion. 2. Unsuitableness of natural tempers and inclinations. 3. Readiness to receive a sense of appearing provocations. 4. Different, and sometimes inconsistent secular interests. 5. An abuse of spiritual gifts, by pride on the one hand, or envy on the other. 6. Attempts for domination, inconsistent in a fraternity; which are all to be watched against.

3, The means of its continuance or preservation are, 1. An endeavour to grow and thrive in the principle of it, or the power of adopting grace. 2. A due sense of the weight or moment of this duty, from the especial institution and command of Christ. 3. Of the trial which is committed thereunto, of the sincerity of our grace, and the truth of our sanctification. For by this we know that we are passed from death to life. 4. A due consideration of the use, yea, necessity of this duty to the glory of God, and edification of the church; and, 5. Of that breach of union, loss of peace, disorder and confusion, which must and will ensue on the neglect of it. 6. Constant watchfulness against all those vicious habits of mind, in self-love, or love of the world, which are apt to impair it. 7. Diligent heed that it be not insensibly impaired in its vital acts; such as are patience, forbearance, readiness to forgive, unaptness to believe evil, without which no other duties of it will be long continued. 8. Fervent prayer for supplies of grace enabling us thereunto, with sundry others of a like nature. And if we judge not this duty of such importance as to be constant in the use of these means for the maintenance of it, it will not continue.

The continuance of the church depends, in the second place, on the continuance of brotherly love. It depends in the first place on faith in Christ Jesus, whereby we hold the Head and are built on the Rock. But, in the second place, it depends on this mutual love. All other pretences about the succession and continuance of the church are vain. Where this faith and love are not, there is no church; where they are

there is a church materially, always capable of evangelical form and 'order.

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It is not improbable, but that the apostle might also have a respect to the especial condition of those Hebrews. They had all relational foundations of mutual love among them from the beginning, in that they were all of one common natural stock, and all united in the same sacred covenant for the worship of God. Hereon they had many divine commands for mutual love, and the exercise of all its effects, as became a natural and religious fraternity. Accordingly, they had an intense love towards all those who, on these accounts, were their brethren. But in process of time they corrupted this, as all other divine orders and institutions. For their teachers instructed them, that the meaning of the command for mutual love did include a permission, if not a command, to hate all others. So they interpreted the law of love, recorded Lev. xix. 18, Thou shalt love thy neighbour and hate thine enemy,' Matt. v. 43. And the people practised accordingly, not thinking themselves obliged to show the least kindness to any but their own countrymen. Hereon they grew infamous in the world. So Tacitus affirms of them, Apud ipsos, fides obstinata, misericordia in promptu ; adversus omnes alios, hostile odium. Hist. Lib. 5. And the Satyrist,

Non monstrare vias eadem nisi sacra colenti,
Quæsitum ad fontem solos diducere verpos.

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This horrible corruption and abuse of the law, which exposes them to reproach, whereas the due observance of it was their glory, our Saviour corrected as to the doctrine of it, Matt. v. 44, 45, and rectified as to its practice in the parable of the Samaritan and the Levite, Luke x. 30, 31, &c. But yet their mutual love on the grounds and reasons mentioned, was good, useful, and commendable. But whereas by the gospel their original brotherhood was, as it were, dissolved, the Gentiles being taken into the same sacred communion with them, some of them might suppose that the obligation to mutual love, which they were under before, had now also ceased. This the apostle warns them against, giving in charge, that the same love should still continue in all its exercise, but with respect to that new fraternity which was constituted by the gospel.

VER. 2.—Της φιλοξενιας μη επιλανθανεσθε δια ταύτης γαρ έλαθον τινες ξενίσαντες αγγελους.

Poεviac. Syr. DONT Nл, 'The compassionate love of strangers.' Hospitalitatis, hospitality,' we have well rendered to entertain strangers.' Hoλvevia, is a promiscuous entertainment of all,' the keeping, as we call it, of an open house; ağevia, is a defect in entertainment,' through covetousness or roughness of nature, both condemned by the heathen. Μηδε πολυξεινον μηδε άξεινον καλέεσθε, Hesiod.

Exasov. Most copies of the Vulgar read placuerunt, which was put in by them who understood not the Grecism of latuerunt, for inscii, ' unawares;' not knowing (that is, at first) who they were whom they entertained.

The Syriac thus reads the whole verse: Forget not love to strangers; for by this, some were worthy when they perceived it not, to receive strangers.'

VER. 2.-Be not forgetful (forget not) to entertain strangers, for thereby some have entertained angels unawares.

There are plainly in the words, 1. A prescription of a duty; and, 2. The enforcement of it by an effectual motive or reason.

First. And in the first there is, 1. The duty itself prescribed, which is to entertain strangers; and, 2. The manner of its prescription, 'forget not' to do it; be not forgetful of it.

First. The duty prescribed is the entertaining of strangers, Piλoževia. The word is generally rendered by 'hospitality,' and may well be so if we consider the original of the word; but in its use it is somewhat otherwise applied among us. For it respects such as are strangers indeed, and unknown to us, as to other circumstances; and so such as really stand in need of help and refreshment. But with us it is applied to a bountiful, and, it may be, profuse entertainment of friends, relations, neighbours, acquaintance, and the like. The original word hath respect not so much to the exercise of the duty itself, as to the disposition, readiness, and frame of mind which is required in it and to it. Hence the Syriac renders it, 'the love of strangers,' and that properly; but it is such a love as is effectual, and whose proper exercise consisteth in the entertainment of them, which comprises the help and relief which strangers stand in need of, and which is the proper effect of love towards them. Hence we render it, ' to entertain strangers.' All know what is meant by entertainment, even the receiving of them into our houses, with all necessary accommodations, as their occasions do require. In those eastern countries, where they travelled wholly or in part barefoot, washing of their feet, and setting meat before them, as also their lodging, is mentioned.

Strangers, even among the heathen, were counted sacred, and under the peculiar protection of God. So speaks Eumæus to Ulysses, when he entertained him as a poor unknown stranger.

Ξειν', ου μοι θεμις εστ', ουδ' ει κακιων σεθεν έλθοι,

Ξεινον ατιμησαι προς γαρ Διος εισιν ἅπαντες

Ξεινοι τε πτωχοι τε

Hom. Odyss. E.

'O stranger! it is not lawful for me, though one should come more miserable than thou art, to dishonour or disregard a stranger; for strangers and poor belong to the care of God.'

And there was among some nations, dukη Kakoεviaç, 'a punishment appointed for those that were inhospitable.'

The Scripture frequently prescribes or commands this duty; see Deut. x. 19; Isa. lviii. 7; Matt. xxv. 35; Luke xiv. 13; Rom. xii. 13; 1 Pet. iv. 9; Jam. i. 27.

This entertaining of unknown strangers, which was so great a virtue in ancient times, is almost driven out of the world by the wickedness of

it. The false pretences of some with wicked designs, under the habit and pretence of strangers on the one hand, and pretences for sordid covetousness on the other, have banished it from the earth. And there are enow who are called Christians who never once dreamed of any duty herein.

It is granted, therefore, that there is prudence and care to be used herein, that we be not imposed on by such as are unworthy of any entertainment. But it doth not follow, that therefore we should refuse all who are strangers indeed, that is, whose circumstances we know not, but from themselves.

It must also be acknowledged, that, whereas provision is now made in all civilized nations for the entertainment of strangers, though at their own cost, things are somewhat in this case altered from what they were in the earlier days of the world.

But there was a peculiar reason for the discharge of this duty, arising from the then present circumstances of the church, especially of the Hebrews in their dispersions. Wherefore, the apostle adjoins the prescription of this duty of entertaining strangers, as the first branch of that brotherly love which he had before enjoined, or as the first and most eminent way of its acting itself. There were two things that made this duty more necessary then, than at other times. For the church was then under great persecution in sundry places, whereby believers were driven and scattered from their own habitations and countries, Acts viii. 1. And hereon, following the direction of our blessed Saviour, when they were persecuted in one city to flee to another, they did so remove into other parts and places wherein they were strangers, and where was for the present some peace and quietness. For God is pleased so to order things in his holy and wise providence, that for the most part persecution shall not be absolutely at any time universal, but that there may be some places of a quiet retirement, at least for a season, unto them or some of them, whose destruction is designed and endeavoured in the places of their own habitation. So under the furious papal persecution in this nation in the days of Queen Mary, many cities and places beyond the seas were a refuge for a season unto them who fled from hence for the preservation of their lives. God in such cases makes a double provision for his church, namely, a refuge and hidingplace for them that are persecuted, and an opportunity for them that are at peace to exercise faith and love, yea, all gospel graces, in their helpful kindness towards them. And in case persecution at any time be universal, which state is at this time aimed at, and there be none to receive his outcasts, he himself will be their refuge and hiding-place, he will carry them into a wilderness and feed them there, until the indignation be overpast. But in the state in which the church was when the apostle wrote this Epistle, those believers who were yet in peace and rest in their own habitations, had many obligations upon them to be ready to entertain strangers, who resorted unto them in their wanderings and distress.

Obs. I. Especial seasons are directions, and constraining motives unto especial duties. And he who on such occasions will forget to receive

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