strangers, will not long remember to retain any thing of Christian religion.

Again. At that time there were sundry persons, especially of the converted Hebrews, who went up and down from one city, yea one nation, unto another, on their own cost and charges, to preach the gospel. They went forth for the sake of Christ, (to preach the gospel,) taking nothing of the Gentiles unto whom they preached, 3 John 7. And these were only brethren, and not officers of any church, ver. 5. The reception, entertainment, and assistance of these when they came unto any church or place as strangers, the apostle celebrates and highly commends in his well-beloved Gaius, ver. 5, 6. Such as these, when they came to them as strangers, the apostle recommends unto the love and charity of these Hebrews in a peculiar manner. And he who is not ready to receive and entertain such persons, will manifest how little concern he hath in the gospel, or the glory of Christ himself.

Now, whereas this grace or duty in general is much decayed among the professors of Christian religion, we are greatly to pray, that upon the return of the especial occasions of it which lie at the door, yea are entered in many places, that they may be revived in the hearts and lives. of all true believers.

Secondly. The manner of the prescription of this duty is expressed in that word un επiλavdaveσle, 'forget it not,' be not unmindful of it, which is peculiar. Another duty of the same nature in general with this, he gives in charge with the same expression, forget it not,' ver. 16. And he doth there, as here, confirm his injunction with a peculiar reason; to do good, and communicate, forget not; for with such sacrifices God is well pleased,' as here, for thereby some have entertained angels;' which intimates some peculiar concerns of these duties. There is no doubt but that a positive command is included in the prohibition, 'forget not;' that is remember.' There are some duties whereunto our minds ought always to be engaged by an especial remembrance, and they are such for the most part against which either much opposition ariseth, or many pretences are apt to be used for a countenance of their omission. Such is the observance of the Sabbath, the institution and command whereof is prefaced with a solemn injunction to remember it. And three things seem to be respected in this expression.

1. That we should endeavour to keep up our hearts in and unto a constant readiness for it. The word itself, piλoževa, respects more the frame of the mind and heart, their constant disposition to the duty, than the actual discharge of it in particular instances. Unless the mind be preserved in this disposition, we shall fail assuredly in particular cases. The 'liberal deviseth liberal things,' Isa. xxxii. 8. The mind is to be disposed and inclined habitually by the virtue of liberality, or what it will not seek and lay hold on occasions of doing liberal things. And the reason why we find men so unready unto such duties as that here enjoined, is because they do not remember to keep their minds in a constant disposition towards them.

Obs. II. Our hearts are not to be trusted unto in occasional duties, if we preserve them not in a continual disposition towards them. If

that be lost, no arguments will be prevalent to engage them unto pre

sent occasions.

2. With respect unto surprisals. Seasons and occasions for this duty may befal us at unawares; and we may lose them before we are well composed to judge what we have to do. To watch against such surprisals is here given us in charge.

3. It respects a conquest over those reasonings and pretences, which will arise against the discharge of this duty, when we are tried with especial instances. Some of them we have mentioned before, and others, not a few, will arise to divert us from our duty herein. With respect unto these and the like difficulties or diversions, we are charged 'not to forget,' that is always to remember,' to be in readiness for the discharge of this duty, and to do it accordingly; for which also the command is enforced by the ensuing encouragement. And we may observe,

Obs. III. That the mind ought continually to be on its watch, and in a gracious disposition towards such duties as are attended with difficulties and charge. Such as that here commanded to us, without which, we shall fail in what is required of us.

Secondly. The second thing in the words is the enforcement given to the command, from the consideration of the advantage which some formerly had received by a diligent observance of this duty. For thereby some have entertained angels unawares.'

Ala Tauτns yap, 'For thereby,' for by this philoxeny, the virtue inclining and disposing the mind to the entertainment of strangers, is in the first place intended. And hereby some being in a readiness for the discharge of this duty, had the privilege of receiving angels under the appearance of strangers. Had they not been so disposed, they had neglected the opportunity of so great divine grace and favour. So, the mind inlaid with virtue and grace, is equally prepared to perform duties, and to receive privileges.

Tives, 'some,' did so. This is usually referred to Abraham and Lot, whose stories to this purpose are recorded, Gen. xviii. 1-3, &c., and Gen. xix. 1—3. And there is no doubt but they are referred to in an especial manner, as what they did is recorded expressly by the Holy Ghost. Yet I dare not ascribe it to them alone, exclusively to all others. For I question not but that in those ancient times, wherein God so much used the ministry of angels about the church, that sundry other believers were visited by them unawares in like manner; as also, that they were disposed to the receiving of this privilege by their readiness on all occasions to entertain strangers. But these instances, left on the sacred record, are sufficient to the purpose of the apostle.

Now, this reception of angels was a great honour to them that received them, and it was so intended of God. And herein lies the force of the reason for diligence in this duty; namely, that some of them who were so diligent, had the honour, the favour, the privilege of entertaining angels. These angels stood in no need of their hospitality, nor did make any real use of the things that were provided for them: but they honoured them in a particular manner with their presence, and gave them thereby a pledge of the especial care and favour of God. How

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could they have any greater, than by sending his glorious angels to abide and confer with them? And both of them, on this entertainment of angels, were immediately made partakers of the greatest mercies whereof in this life they were capable. And,

Obs. IV. Examples of privileges annexed to duties, whereof the Scripture is full, are great motives and incentives to the same, or the like duties. For the motive used by the apostle does not consist in this, that we also in the discharge of this duty may receive angels as they did, nor are we hereby encouraged to expect any such thing. But he shows hereby how acceptable this duty is to God, and how highly it was honoured, whereon we may, in the discharge of the same duty, hope for divine approbation, in what way soever it seems good to God to signify it to us.

This they did λalov, 'unawares.' Of the meaning of the Greek phrase, and the corruption of the Vulgar Latin, reading placuerunt for latuerunt, we have spoken before. It is observed, that at the appearance of these angels to Abraham in the heat of the day, he sat in the door of his tent, Gen. xviii. 1. And at their appearance to Lot in the evening, he sat in the gate of Sodom, where strangers were to enter, ch. xix. 1, probably both of them at those seasons had so disposed themselves on purpose that if they saw any strangers, they might invite and receive them, whereon they did so on the first occasion that offered itself. And this also shows their readiness and disposition to this duty, which they waited and sought occasion for.

This they did unawares, not knowing them to be angels; that is, they did not so when first they invited and entertained them. For afterwards they knew what they were. But at first, both of them made such entertainments for them of bread and meat, as they knew well enough that angels stood in no need of. And this may be laid in the balance against all those fears and scruples which are apt to arise in our minds about the entertainment of strangers; namely, that they are not so good as they appear or pretend to be; seeing some were so much better and more honourable than what at first they seemed to be.

And in some likeness hereunto, the poet, after he hath discoursed sundry things excellently about poor and strangers, with the care of God over them, adds, as the highest consideration of them :

Και τε Θεοι ξείνοισιν εοικότες αλλοδαποισι
Παντοιοι τελέθοντες, επιστρωφουσι ποληας,

Ανθρωπων ύβριν τε και ευνομίην εφορωντες.-Odyss. P. ver. 485.

'The gods themselves, like to wandering strangers (seeing they are every where) do come and visit cities, beholding what is done right or wrong among men.'

Those that appeared unto Abraham are called 'three men,' because of the outward shape they had assumed, and the manner of their communication. Two of them were angels by nature, one of them by office only, for he was the Son of God, for he is called 'Jehovah,' ver. 1, 13, 17. And he deals with him in his own name as to the worship and covenant-obedience which he required of him, ver. 18, 19. And when

the other angels departed, who entered Sodom at even, Gen. xix. 1, he continues still with Abraham, and Abraham stood yet before the Lord,' ver. 22. And all the passages between them were such, as if a divine person be not openly avowed therein, we can have no assurance that God ever spake or transacted any of those things which are ascribed to him in the Scripture, as the making of the world and the like. Thus Abraham entertained angels, two of them who were so by nature, and him who was then so by office. But when they appeared to him, they are not in the Scripture called angels, though those two of them which came to Sodom are so, Gen. xix. 1.

Slichtingius, to oppose the appearance of the Son of God in that place to Abraham, takes great pains to confute an opinion, that those three men were the three persons of the Trinity; and because Abraham spake to one, that signified the unity of the divine essence in them all. The same notion doth Kimchi oppose on the place; so doth Eniedinus in his explications, which makes me think that some have expressed themselves to that purpose. And indeed there are passages in soine of the ancients, intimating such a sense of the words, but it is universally rejected long ago. And by these men, it is raised again for no end, but that they may seem to have something to say against the appearances of the Son of God, under the Old Testament. Neither hath Slichtingius here any one word, but only exceptions against that opinion which no man owns or defends. But it is plain that he who appeared here to Abraham, who also appeared to Jacob, Moses, and Joshua, is expressly called Jehovah, speaks and acts as God in his own name, hath divine works, and divine worship assigned to him, was adored and prayed to by them to whom he appeared; and in all things so carries it, in assuming all divine properties and works to himself, as to beget a belief in them to whom he appeared, of his being God himself. And we may observe,

Obs. V. Faith will make use of the highest privileges that ever were enjoyed on the performance of duties, to encourage unto obedience, though it expects not any thing of the same kind on the performance of the same duties.

Obs. VI. When men designing that which is good, do more good than they intended, they shall or may reap more benefit thereby than they expected.

VER. 3.—THE first branch of the exercise of brotherly love enjoined, ver. 1, is towards strangers, ver. 2. The next is, towards sufferers, ver. 3.

VER. 3.—Μιμνησκεσθε των δεσμιων, ὡς συνδεδεμενοι των κακουχουμενων, ὡς και αυτοι οντες εν σωματι.

Myνησкεσε, Mementote. Vul. Memores estote, 'Be mindful of.' It is more than a bare remembrance that is intended.

Kakovуovμεvwv. Vul. Laborantium, of them that labour,' that is, under distresses; but the word is of the passive voice, and is not well rendered by the active. Eorum qui malis premuntur. Bez. Malis

afficiuntur; that are pressed or affected with evils or sufferings.' See ch. xi. 37, where the same word is used in the same sense.

Ως και αυτοι οντες εν σωματι. Syr. As men who are clothed with flesh,' not amiss. Ac si ipsi quoque corpore afflicti essetis. Bez. As if you yourselves were afflicted in the body,' which interpretation we must afterwards examine: Tanquam et ipsi in corpore existentes, As being yourselves in the body.'

VER. 3.-Remember (be mindful of) them that are in bonds (or bound) as bound with them; and (of) them which suffer adversity (are pressed with evils,) as being yourselves also in the body.

This is the second branch of the duty of brotherly love enjoined in the first verse: the first concerned strangers, this concerns sufferers. And because strangers are unknown as unto their persons, before the exercise of the duty of love towards them, the injunction respects the duty in the first place, Forget not the duty of entertaining strangers. But sufferers were known, and therefore the immediate object of the command is their persons: 'Be mindful of them that are bound, of them that suffer.' By them that are bound and suffer, not all that are so, or do so, are intended: there are those who are bound for their crimes, and suffer as evil-doers. There is a duty required towards them also, as we have occasion; but not that here intended by the apostle. They are those only which are bound and suffer for the gospel, whom he recommends unto our remembrance in this place.

Those who then suffered for the gospel, as it is now also, were in a twofold outward condition. Some were in prisons or bonds, the devil had cast them into prison; and some were variously troubled in their names, reputation, goods, and enjoyments, some being deprived of all, all of some of these things; and so it is at this day. The apostle mentions them severally and distinctly, varying his charge concerning them, as the consideration of their several conditions was meet to influence the minds of those who did not yet so suffer, unto their duty towards them, as we shall see.

In the first clause of the verse, there is, 1. The object of the duty enjoined, that is, those that are bound,' or in bonds. 2. The duty itself, which is to be mindful of them.' And, 3. The manner of its performance; as 'bound with them.'

First. The object of the duty required, are rwv deoμiwv, those that are bound.' The word signifies any that are in prison, whether they are actually bound with chains or not, because in those days all prisoners were usually so bound, Acts xvi. 26. To be thus in bonds, or a prisoner, was esteemed a thing shameful, as well as otherwise penal; for it was the estate of evil-doers. But the introduction of a new cause, made it an honourable title; namely, when any were made prisoners of Christ, or prisoners for Christ. So this apostle, when he would make use of a title of especial honour, and that which should give him authority among those with whom he had to do, so styles himself, and that emphatically, Eph. iii. 1, Εγω Παυλος ὁ δέσμιος του Χριστου Ιησού, 'I Paul, vinctus ille, that prisoner of Christ Jesus;' and so again, ch.