4. If we will go forth to Christ, as without the camp, or separated from the sinful concerns of this world, we shall assuredly meet with reproaches.

§6. 1. Believers are not like to meet with any such encouraging entertainment in this world, as to make them unready or unwilling to desert it, and go forth after Christ, bearing his reproach; for "we have here no continuing city."

2. This world never did, and never will, give a state of rest and satisfaction to believers. It will not af ford them a city; it is Jerusalem above that is the vision of peace. Arise and depart, this is not your rest.

3. Though destitute of a present satisfactory rest, God hath not left believers without a prospect of what shall be so to eternity. We have not, but we seek.

4. As God hath, in his unparalleled love and care, prepared a city of rest for us, it is our great duty continually to endeavor the attainment of it in the ways of his appointment.

5. The main business of believers in this world is, diligently to seek after the city of God, or the attainment of eternal rest with him. This is the character whereby they may be known.

VERSES 15-17.

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate, forget not; for with such sacrifices God is well pleased. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief; for that is unprofitable for you.

$1. Transition to Christian duties, as connected with the Christian altar. $2. Our sacrifices to be offered by Christ. (3 Giving thanks. $4 Other sacrifices; to do good, and to communicate. $5. Which are pleasing to God. (6. Other duties. $7. Obedience to our guides, $8. Who watch for our souls, 69. And are accountable. $10. A motive of obedience to them. §11-13. Observations.

$1. HAVING declared of what nature our altar is, and the fundamental points of our religion thence arising; our faith in Christ Jesus, and the profession thereof in a readiness for the cross, and conformity to him thereby; the apostle proceeds to declare the nature of our altar and sacrifice, in opposition to those doctrines and observances about meats, and other things of a similar nature, which depended on the altar, with its institutions. Having an altar, we must have sacrifices to offer; without which the former is of no use.

§2. "By him (di avls) therefore let us offer." All the sacrifices of the people under the law were offered by the priests; wherefore respect is here had to Christ in the discharge of his priestly office. He sanctifies and dedicates our persons unto God, that we may be meet to offer sacrifices to him; he hath prepared a way for our access with boldness into the holy place, where we may offer these sacrifices; he bears the iniquity of our holy things, and makes our offerings acceptable through his merits and intercession; he continues in the tabernacle of his own human nature, to offer up to God all the duties and services of the church.

And "by him," is the same with by him alone. There is a profane opinion and practice in the Papal church, about offering our sacrifices of prayer and praise to God by others; as by saints and angels, especially by the blessed Virgin. But are they our altar? Did they sanctify us by their blood? Are they the high priests of our church? Have they made us priests unto God? or prepared a new and a living way for our access to the throne of grace? It is on account of these things, that we are said to offer our sacrifice by Christ, and it is the highest blasphemy to assign them to any other.

"Let us offer," the special nature of it is an offering, a sacrifice of praise; praise is the matter of the sacrifice. By the law no blood could be offered on the altar, unless the beast were immediately slain at the altar in order thereto, and there answerably is a twofold spiritual sacrifice, wherein our Christian profession eminently consists. The first is that of a broken spirit, Psal. li, 17; repentance, in mortification and crucifying of the flesh, answers the mactation, or killing of the beast for sacrifice, which was the death and destruction of the flesh. The other is the sacrifice of praise, which answers the offering of the blood on the altar, with the fire and incense, which yieldeth a sweet savor unto God.

This we are enjoined to offer (dia Tavlos) continually; without being confined to appointed times and places, Luke xviii, 1; 1 Thes. v, 17; for it may comprise places as well as times, 1 Cor. i, 2; and also including diligence and perseverance; with a constant readiness of mind, an holy disposition and inclination of heart to it, acted in all proper seasons and opportunities.

§3. (T8Teoli nagtov xɛɛwv) that is, the fruit of our lips; it is generally granted that this expression is taken from Hos. xiv, 2, where the same duty is called ( 1) the calves of our lips; for the sense is the same, and praise to God is intended in both places. But the design of the apostle in alleging this place is peculiar; for the prophet is praying in the name of the church for mercy, grace, and deliverance; and thereon he declareth what is the duty of it upon an answer to their prayers. Now whereas this, according to the institutions of the law, was to have been in vows and thank offerings of calves and other beasts, he declares that, instead of them all, vocal thankfulness in celebrating the praise of God, should succeed. This he calls, "the

calves of our lips," because that the use of our lips in praise was to come in the room of all thank offerings by calves. The psalmist speaks to the same purpose, Ps. li, 16, 17.

But moreover, the mercy, grace, and deliverance, which the prophet treats about, were those that were to come by the redemption which is in Jesus Christ. After that there was to be no more sacrifice of calves, but spiritual sacrifices of praise only, which he therefore calls the "calves of our lips." The apostle therefore doth not only cite his words, but respects the design of the Holy Ghost in them, which was to declare the cessation of all carnal sacrifices, upon the deliverance of the church by the sacrifice of Christ. And he changeth the words from "calves" to "fruit," to declare the sense of the metaphor in the prophet. And because there may be some ambiguity in that expression, "the fruit of our lips," which in general is the product and effect of them, he adds a declaration of its nature-giving thanks, or confessing, "to his name;" to profess and acknowledge his glorious excellencies and works.

$4. Because he persisteth in his design of declaring the nature of gospel worship and obedience, in opposition to the institutions of the law; he calls these duties also sacrifices, upon the account of their being accepted with God, as the sacrifices of old were.

"But to do good," &c. (dɛ) but, is only continuative, and may be rendered moreover; to the former duties add this also. Having prescribed the great duty of divine worship, some may think that this is the whole required of them; but, to obviate that dangerous evil, forget not this important addition. There may be a Meiosis in the expression, "to do good forget not;” that is, diligently attend to those things; which includeth,

1. A gracious propensity and readiness of mind to do good to all. "The liberal deviseth liberal things," Isa. xxxii, 8.

2. The acting of this inclination in all ways spiritual and temporal, whereby we may be useful and helpful to mankind.

3. The embracing of all occasions and opportunities for the exercise of pity, compassion, and lovingkindness on the earth. It is required, that the design of our lives, according to our abilities, be to do good to others; which is comprehensive of all the duties of the second table.

This (Euro) beneficence is the life, salt, and as it were, the ligament of human society; it is the glory of religion, rendering it divinely honorable; is a great evidence of the renovation of our natures into the likeness and image of God, and a convincing demonstration of our having altered our centre, end, and interest, from self to God,

A particular instance of this beneficence is (nowvwvie) communication, the actual exercise of that charity towards the poor, which is required of us according to qur ability. To be negligent herein, is to despise the wisdom of God, in the disposal of the lots and conditions of his own children in the world, in so great variety, for the exercise of our graces; such as patience, submission, and trust, in the poor; thankfulness, bounty, and charity, in the rich. Where these graces are mutually exercised, there is beauty, order, and harmony, in this effect of Divine wisdom, with a revenue of glory and praise to himself. He that gives aright finds the power of Divine grace in his heart; and he that receives aright, is sensible of Divine care and love in seasonable supplies. God is nigh to both. No man iş rich or poor merely for himself; but to fill up that

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