the two parts or duties of the same office in teaching and ruling are directed unto. For distinct respect is had unto them in the prescription of the duties here mentioned, as we shall see.

3. The grant of these guides unto the church, this office, and its due discharge, being of necessity unto its edification, is an act of the authority of Christ, and an effect of his love and care; as our apostle declares at large, Eph. iv. 8-14. And where those that take upon them so to be, are useless, or obstructive as unto that end, they must bear their own judgment. This is certain, that in after ages the church owed its ruin unto its guides, who led it into a fatal apostasy.

4. The rulers or guides here intended, were the ordinary elders, or officers of the church, which were then settled among them. For although probably one of the apostles was yet alive among them, yet it is plain that it is their ordinary officers, which had the peculiar rule of them, that are intended. And that there be such, more than one in every church, belongs to the complete state and constitution of it.

Secondly. There are two parts of the duty enjoined with respect unto these guides, and that with distinct respect unto the two parts of their office before mentioned, namely, of teaching and ruling.

1. It is with respect unto their teaching, preaching, or pastoral feeding, that they are commanded to obey them,' weeσe. For the word signifies an obedience on a persuasion; such as doctrine, instruction, or teaching, doth produce. And the submission required, VTELKETE, 'submit yourselves,' respects their rule: obey their doctrine, and submit to their rule. And some things must be observed to clear the intention of the apostle herein.

1. It is not a blind implicit obedience and subjection, that is here prescribed; a pretence hereof hath been abused to the ruin of the souls of men. But there is nothing more contrary to the whole nature of gospel obedience, which is our reasonable service; and in particular, it is that which would frustrate all the rules and directions given unto believers in this Epistle itself, as well as elsewhere, about all the duties that are required of them. For to what purpose are they used, if no more be required but that men give up themselves by an implicit credulity to obey the dictates of others?

2. It hath respect unto them in their office only. If those who suppose themselves in office, do teach and enjoin things that belong not to their office, there is no obedience due unto them by virtue of this command. So is it with the guides of the church of Rome, who, under a pretenee of their office, give commands in secular things, no way belonging unto the ministry of the gospel.

3. It is their duty so to obey, whilst they teach the things which the Lord Christ hath appointed them to teach; for unto them is their commission limited, Matt. xxviii. 20, and to submit unto their rule whilst it is exercised in the name of Christ according to his institution, and by the rule of the word, and not otherwise. When they depart from these, there is neither obedience nor submission due unto them. Wherefore,

4. In the performance of these duties, there is supposed a judgment

VOL. IV.

3 C & D

to be made of what is enjoined, or taught by the word of God, according to all the instructions and rules that are given us therein. Our obedience unto them, must be obedience unto God.

5. On this supposition, their word is to be obeyed, and their rule submitted unto, not only because they are true and right materially, but also because they are theirs, and conveyed from them unto us by divine institution. A regard is to be had unto their authority and office-power, in what they teach and do. And it is hence evident,

Obs. I. That the due obedience of the church, in all its members, unto the rulers of it, in the discharge of their office and duty, is the best means of its edification, and the chief cause of order and peace in the whole body.-Therefore is it here placed by the apostle, as comprehensive of all ecclesiastical duties.

Thirdly. The ground of this duty, or the principal motive unto it, is taken from the office of these rulers, and their discharge of it: 'They watch for your souls, as they that must give account.' Obey them, avro yap, for they' watch. Make the consideration hereof a motive to your duty.

Aуpurvoo, they watch.' The word used is peculiar unto this place, and it denotes a watchfulness with the greatest care and diligence, and that not without trouble or danger, as Jacob kept and watched the flock of Laban in the night.

And they did it vπeρ Twv vxwv vuwv, for their souls,' about them, concerning them, and the things that belong unto them, for their good.

So Tep, frequently denotes the final cause: they watch, that souls may be guided, kept and directed, unto their present duty and future reward. And the apostle compriseth herein the whole duty of the pastoral office, with the manner of its discharge. Wherein that duty doth consist, what are the principal parts and acts of it, I have elsewhere declared. Here the thing itself is intimated, but the manner of its discharge is principally intended; that is, with design, care and diligence, and that against troubles, dangers, and oppositions. As if it were said, the work and design of these rulers is solely to take care of your souls, by all means to preserve them from evil, sin, backsliding, to instruct and feed them; to promote their faith and obedience, that they may be led safely to eternal rest. For this end is their office appointed, and herein do they labour continually.

Where this is not the design of church-rulers, where it is not their work and employment, where they do not evidence it so to be, they can claim no obedience from the church, by virtue of this rule. For the words here used are so a motive unto this obedience, as that they also contain the formal reason of it, because this watching belongs unto the essence of the office in the exercise of it, without which it is an empty name.

Obs. II. An assumption of right and power by any to rule over the church, without evidencing their design and work to be a watching for the good of their souls, is pernicious unto themselves, and ruinous unto the church itself.

On the other side, that all the members of the church may be kept in due obedience unto their guides, it is necessary that they always

consider the nature of their office, and their discharge of it. When they find that the office itself is a divine institution for the good of their souls, and that it is discharged by their guides with labour, care, and diligence, they will be disposed unto that obedience and submission which is required of them.

And herein consists the beauty and usefulness of church order; namely, when the guides of it do make it evident that their whole design is, with labour and diligence, to promote the eternal welfare of the souls of them that are committed unto their care; and they, on the other hand, on the account hereof, do obey them in their doctrine, and submit unto them in their rule. Without this, all pretence of order is but confusion.

Fourthly. There is moreover an enforcement added unto this motive, from the consideration of the condition whereon they undertake this work of watching for their souls; namely, we λoyov aπodwσoνTec, 'as those that must give an account;' that is, of their office, work, duty, and discharge of it. So we render the words, those that must give an account,' referring it unto the last day of universal account. respect is had also unto their present state and work; as,

But

1. They are in their office accountable persons, such as are obliged to account. They are not owners but stewards: they are not sovereigns, but servants. There is a great Shepherd of the sheep, ver. 20, the Prince of the shepherds, 1 Pet. v. 4, 10, to whom they must give an account of their office, of their work, and of the flock committed to their charge.

2. They behave themselves as those that are so entrusted, and so accountable. This is included in the particle we, as those.' And those who have an accountable office or work committed unto them, do act, 1. With good boldness and confidence towards those that are under their care; for they are committed unto them by him who hath the sovereign power over them all, unto whom they must give an account. They are not afraid to be esteemed intruders, or to impose themselves unduly on others, in any acts or duties of their office. Stewards are bold in the honest management of things committed unto them. This gives them encouragement against all oppositions and reflections, as though they took too much upon them at any time. The remembrance of their trust, and their account, animates them unto their duty. 2. With care, diligence, and circumspection, and a continual regard unto the issue of things, and the trial which they must come unto. This the nature of the thing requires.

Although the last great account, which all church guides must give of their stewardship, may be intended, yet the present account which they give every day to Jesus Christ of the work committed to them, is included in it also. There are no conscientious church guides, but they do continually represent unto the Lord Christ the state of the flock committed unto them, and what is the success of their ministry among them. If they thrive, if they flourish, if they go on to perfection, this they give him an account of, blessing him for the work of his Spirit and grace among them. If they are diseased, unthrifty, fallen under decays, or do any way misconduct themselves, therein also they

give an account unto Jesus Christ; they spread it before him, mourning with grief and sorrow. And indeed the different ways of giving this account with joy or sorrow, mentioned in the next words, seem to have respect hereunto.

Obs. III. Those who do attend with conscience and diligence unto the discharge of the work of the ministry towards their flocks, committed in an especial manner unto their charge, have no greater joy or sorrow in this world, than what accompanies the daily account which they give unto Christ, of the discharge of their duty amongst them, as their success falls out to be.

4. The account, as was said, of the last day, when every shepherd shall be called on for his whole flock, by number and tale, is referred unto. But whereas this consists only in a solemn declaration and manifestation of what is done in this life, the present account is principally regarded, in the pressing of this duty. For the last clause of the words, this is unprofitable for you,' on the supposition of an account given with sorrow, can refer to no other account but that which is present, with respect unto the success of the ministry.

Obs. IV. Much of the life of the ministry and benefit of the church, depends on the continual giving an account unto Christ, by prayer and thanksgiving, of the state of the church, and success of the word therein. Those guides who esteem themselves obliged thereunto, and do live in the practice of it, will find their minds engaged thereby unto constant diligence, and earnest labouring in the discharge of their duty. And the dealings of Christ with the church itself, are regulated according unto this account, as the last words do manifest. For,

Lastly. The motive proposed unto obedience, is farther improved from the consideration of the frame of mind, which is, or may be, in the guides of the church, in giving this account, which wholly depends on the due observance, or omission of the duty prescribed. For on the one they will give their account with joy, and on the other with sorrow; and as unto this latter frame, it is added, 'For that is unprofitable for you,' the contrary is to be understood with respect unto the former, namely, that it is profitable for them. Now, this joy or sorrow wherewith they are affected in giving of their accounts, doth not respect themselves, or their own ministry; for they are a sweet savour unto God, both in them that are saved, and in them that perish; but it respects the church itself committed unto their guidance.

1. The duty is urged, ένα μετα χαρας τουτο ποιωσι, “ that they may give their account with joy.' It is matter of the greatest joy unto the pastors of the churches, when they find the souls of them committed unto their charge, thriving under their ministry. So was it with the apostles themselves, I have no greater joy than to hear that my children walk in the truth,' saith one of them, 3 John, ver. 4. And another, 'What is our hope, or joy, or crown of rejoicing? are not even ye, in the presence of our Lord Jesus Christ at his coming? for ye are our glory and joy,' 1 Thess. ii. 19, 20. And when they give this account with praise, it fills their hearts with joy in a particular manner. this, on many accounts, is profitable for the church itself. They will quickly find the effects of the joy of their guides in their account, by

And

the cheerful discharge of their ministry, and in token of Christ being well pleased with them.

2. It is pressed for the avoidance of the contrary frame herein; namely, with grief,' 'grieving or mourning,' un σTevalovτes. The sadness of the hearts of ministers of the gospel upon the unprofitableness of the people under their ministry, or miscarriages of them, with respect unto church order and rule, is not easy to be expressed. With what sighing, what groaning, as the word signifies, what mourning, their accounts unto Christ are accompanied, he alone knows, and the last day will manifest. When it is thus, although they alone have the present burden and trouble of it, yet, αλυσιτελες γαρ ύμιν τουτο, it is unprofitable' for the people, both here and hereafter. It is, and will be so, in the discouragement of their guides, in the displeasure of Christ, and in all the severe consequents which will ensue thereon.

Of the close of the Epistle, which now only remains for consideration, there are three parts. 1. The apostle's request of the prayers of the Hebrews for himself, ver. 18, 19. 2. His solemn benedictive prayer for them, ver. 20, 21. 3. An account of the state of Timothy, with the usual salutation, ver. 22-25. The first of these is contained in

VER. 18, 19.-Προσευχεσθε περι ἡμων πεποιθαμεν γαρ ότι καλην συνειδησιν εχομεν, εν πασι καλως θελοντες αναστρέφεσθαι. Περισ σοτερως δε παρακαλω τουτο ποιησαι, ἵνα τάχιον αποκατασταθω ὑμῖν. VER. 18, 19.---Pray for us, for we trust we have a good conscience, in all things willing to live honestly; but I beseech you the rather to do this, that I may be restored to you the sooner.

From these verses, and those that follow to the end, it is evident that the author of this Epistle did not conceal himself from the Hebrews, neither was that the reason why his name was not prefixed to it, as it is to all his other epistles. For he plainly declares himself, in all his circumstances, as one who was very well known to them. But the true and only reason why he prefixed not his name and title to this epistle, as to all others, was because in his other epistles he dealt with the churches merely by virtue of his apostolical authority, and the revelation of the gospel which he had personally received from Jesus Christ; but in dealing with these Hebrews, he lays his foundation in the authority of the Scriptures of the Old Testament, which they acknowledged, and resolves all his arguments and exhortations thereunto. Hence, he gave no title to the Epistle, but immediately laid down the principle and authority which he would proceed on, namely, the divine revelations of the Old Testament.

There are in the words, 1. A request made to the Hebrews for prayer. 2. The ground which gave him confidence therein. 3. A pressing of the same request with respect to his present state and design, ver. 19.

First. There is his request for prayer, προσευχεσθε περι ήμων, 'pray