open the parts of them in that order wherein they lie in the

text.

1. For the connection of these words with the foregoing, and therein the occasion of this discourse, in the particle de, it hath been spoken unto already. It is not here adversative, but rather illative, as was before declared.

2. The next thing occurring in the words, is the manner of the exhortation, μ, we desire.' Chrysostom is large επιθυμέμεν, in this place, in the consideration of this word, and the wisdom of the apostle in the use of it. From him, Oecumenius observes a difference between επιθυμουμεν and βαλομεθα. For they suppose that the word here used, includeth both intense affections, and earnest, diligent, actual desire. And that it doth intend an earnest desire, we shewed in the consideration of the word foregoing. And the word is never used in the New Testament, but either in a bad sense, to express the impetuous acting of lust, as Matt. v. 28. Gal. v. 17. or a most fervent desiring of any thing that is good, Luke xv. 16. xvi. 21. xvii. 22. xxii. 15. And such ought to be the desire of ministers towards the profiting of their people. There will be a dead, cold, lifeless adininistration of the word, where ministers have not ardent desires after the profiting and stability of the hearers. How were it to be wished, that all who are called unto the care and charge of the souls of men, would continually propose unto themselves, the example of this apostle! Do we think that the care, solicitude, watchfulness, tender love and affections, earnest and fervent desires of their good, expressed in prayers, tears, travails and dangers, which he every where testifieth towards all the churches under his care, were duties prescribed unto him alone, or graces necessary for him only? Do we not think that they are all of them required of us according unto our measure, and the extent of our employment? The Lord help men, and open their eyes before it be too late; for either the gospel is not true, or there are few who in a due manner, discharge that ministry which they take upon them.

I say, without this earnest and fervent desire after the profiting and salvation of our people, we shall have a cold and ineffectual ministry among them. Neither is it our sedulity or earnestness in preaching, that will relieve us, if that be absent. And this desire proceeds from three principles, and that which pretends thereto, and doth not so, is but an image and counterfeit of it. And these are, 1. Zeal for the glory of God in Christ. 2. Real compassion for the souls of men. 3. An especial conscientious regard unto our duty and office, with respect unto its nature, trust, end and reward. These are the principles that both kindle and supply fuel unto those fervent desires for the good of our people, which oil the wheels of all

other duties, and speed them in their course. According as these principles flourish or decay in our minds, so will be the acceptable exercise of our ministry in the sight of Christ, and the profitable discharge of it towards the church. And we have as much need to labour for this frame in our hearts, as for any thing in the outward discharge of our duty. We must, in the first place, take heed unto ourselves, if we intend to take heed to the flock as we ought, Acts xx. 28. And herein especially do we, as we are charged, "take heed to the ministry we have received, that we do fulfil it," Col. iv. 17.

3. The persons exhorted unto the duty following, are expressed by its μ, every one of you.' He had so a care of the whole flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account unto his Father, that of all those who were committed unto his personal ministry in this world, he had not lost any one; only the son of perdition, he who was designed to destruction: so our apostle laboured, that if it were possible, not one of those whom he watched over, should miscarry. And it is of great advantage when we can so manage our ministry, that no one of those that are committed unto us, may have any just cause to think themselves disregarded. And moreover, he shews hereby that the argument here insisted on, concerned them all. For he doth not suppose that any one of them were in such a condition of security and perfection, as not to stand in need of the utmost diligence for their preservation and progress; nor any to have so fallen under decays, bat that in the use of diligence, they might be recovered. So should the love and care of ministers be extended unto all the individuals of their flocks, with an especial regard unto their respective conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged.

4. The duty exhorted unto, wherewith we must take,

5. The manner of its performance, is, that they would shew the same diligence. Educa, ostentare, Vulg. Lat. that is, to make shew of,' ostendere, to shew forth,' to manifest. Præstare, Eras. to act,' to perform; so the word is sometimes used, John x. 32. Πολλα καλα εργα ενδειξα ύμιν, 6 many good things have I shewed you;' that is, wrought and performed among you. 2 Tim. iv. 14. Arežavògos ô xaλneus worλa μoi naxæ sydato, Alexander the copper-smith, shewed me many evils;' did me much evil. It is so to do any thing, as that the doing of it may be evident and manifest. And the apostle respects not only the duty itself, but the evidence of its performance, whereon his judgment and persuasion of them was grounded. Continue in the performance of these duties, to give the same evidence of your state and condition as formerly.

And the duty itself, he expresseth by x

6

dny, idem studium, the same diligent endeavour.' Chrysostom much insists on the apostle's wisdom in this expression, the "same diligence:" for by it, he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition, but what they had already experience of. You have used diligence in this matter, continue so to do, which yet is not so to be interpreted, as though the apostle limited them unto their former measures. But warning them to remit in nothing which before they had engaged into, he encourageth them to proceed and grow therein. That indeed which the apostle approves in them, and exhorts them unto a continuance in, is the work of faith and labour of love in ministering unto the saints. But here he expresseth the manner wherein they had attended unto those duties, and which they must continue in, unless they intended to desert the duties themselves; namely, with diligence and alacrity of mind. For such were the oppositions and difficulties that they would assuredly meet withal, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their duty. And we may observe, that,

Obs. I. Our profession will not be preserved, nor the work of faith and love carried on, unto the glory of God and our own salvation, without a constant studious diligence, in the preservation of the one, and the exercise of the other. The reasons hereof are manifest from what hath been discoursed before, concerning the greatness and difficulty of this work, and the opposition that is made unto it. Our apostle knew nothing of that lazy kind of profession which satisfies the generality of Christians at this day. They can shew all diligence in their trades, in their callings, in their studies, it may be, in their pleasures, and sometimes, in the pursuit of their lusts: but for a watchful diligence, an earnest, studious endeavour in and about the duties of religion, the work of faith and love, they are strangers unto it, yea, cannot be persuaded that any such thing is required of them, or expected from them. For the duties of divine worship, they will attend unto them out of custom or conviction. For some acts of charity they may, perhaps, be sometimes drawn unto, or for their reputation they may do like others of their quality in the world. But, to project and design in their minds, how they may glorify God in the duties of faith and love, as the liberal man deviseth liberal things, to keep up an earnest bent and warmth of spirit in them, to lay hold on, and rejoice in all opportunities for them, all which are required unto this diligence, they utterly reject all such thoughts. But what do we imagine? Is there another way for us to go to heaven, than what was prescribed unto the primitive believers?

Will God deal with us on more easy terms, or such as have a farther compliance with carnal ease and the flesh, than those that were given to them of old? We shall but foolishly deceive ourselves with such imaginations. But let no man mistake; these two principles are as certain and as sacred as any thing in the gospel. 1. Unless there be in us a work of faith in perso nal holiness, and a labour of love towards others,, there is nothing in us that accompanies salvation, or will ever bring us thereunto. Let profane persons deride it whilst they please, and worldlings neglect it, and careless professors fancy to themselves an easier way unto a blessed eternity, this will be found to be the rule whereby they must all stand or fall forever. 2. That this work of faith and labour of love will not be persisted in, nor carried on, without studious diligence and earnest endeavours. Now, unto this diligence is required; 1. The exercise of our minds with respect unto the duties of faith and love. First, In studying the rule of them, which is the word of God, wherein alone the matter of them all, and the manner of their performance are declared. Secondly, In studying and observing the occasions and opportunities for their exercise. 2. Watchfulness against oppositions, difficulties and temptations, is also a part of this duty; for the reasons whereof, our observations on the preceding verse, may be considered. 3. Readi ness to conflict with, and to go through the dangers and troubles which we may meet withal in the discharge of these duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to glorify God, and to come unto the end of our course, in rest with him. That nominal Christianity which despiseth these things, will perish with the real author of it, which is the devil.

Again, The apostle exhorts them to shew the same diligence which they had done, and which they continued in the exercise of; whence it appears that,

Obs. II. Ministerial exhortation unto duty, is needful even unto them who are sincere in the practice of it, that they may abide and continue therein. It is not easy to be apprehended, how God's institutions are despised by some, neglected by others, and by how few, duly improved; all for want of taking right measures of them. Some there are, who, being profoundly ignorant, are yet ready to say, that they know as much as the minister can teach them, and therefore, it is to no purpose to attend unto preaching. These are the thoughts, and this is too often the language, of persons profane and profligate, who know little, and practise nothing of Christianity. Some think that exhortations unto duties, belong only unto them who are negligent and careless in their performance; and unto them, indeed, they do belong, but not unto them only, as the whole

Scripture testifieth. And some, it may be, like well to be exhorted unto what they do, and do find satisfaction therein. But how few are there who look upon it as an ordinance of God whereby they are enabled for, and kept up unto their duty, wherein, indeed, their use and benefit doth consist. They do not only direct unto duty, but through the appointment of God, they are means of communicating grace unto us, for the due performance of duties.

4. The immediate end of the exercise of this diligence is, that we may attain sis λng•Pogia Tns sλxidos, to the full assurance of hope.' And three things we must consider to come into the mind of the apostle in these words. 1. What is that hope which he intends. 2. What is the full assurance of this hope. 3. How it is attainable in the exercise of this diligence.

1. The hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those promises, accompanied with a love, desire and valuation of them. Faith respects the promise, hope the thing promised; wherefore, it is a fruit and effect of faith; it being the proper acting of the soul towards things believed as good, absent and certain. Wherefore, where our faith begets no hope, it is to be feared it is not genuine; and where our hope exceeds the evidence or assurance of our faith, it is but presumption. Now this hope concerns things absent and future, for, as our apostle saith, Rom. viii. 24. " if we already enjoy any thing, why do we hope for it." And this is the order of these things. God hath, in his promises, declared his goodness, purpose and grace, in the great things he will do unto all eternity, for believers; namely, that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble, and be brought into the full enjoyment of everlasting glory with himself. In these promises, faith resteth on the veracity and power of God. Hereon the soul considereth those good things which are so promised, and now secured by faith, as yet absent and unenjoyed. And the actings of the soul towards them in desire, love, valuation, and a certain expectation of them as believed, is this hope. There may be a pretence of great hope where there is no faith, as it is with the most. And there may be a profession of great faith, where there is no true hope, as it is with many. But in themselves, these things are inseparable and proportionable. It is impossible we should believe the promises aright, but that we shall hope for the things promised. Nor can we hope for the things promised, unless we believe the promises. And this discards most of that pretended hope that is in the world. It doth not proceed from, it is not resolved into faith in the promises, and therefore is presumption. Yea, none have greater hopes for the most part, than such as have no faith at all,