§8. (Zuvetabnoɛle) ye had compassion; they suffered together with him therein; they were not unconcerned in his sufferings, as being satisfied with their own freedom, as is the manner of some; no, it is not a heartless, fruitless, ineffectual piety that the apostle intends, but such a frame of mind as hath a real concern in the sufferings of others, and is operative in suitable duties towards their good.

He next minds them of their deportment under their own sufferings; "and took joyfully the spoiling of your goods." (Trapxovlwv) their outward substance, and preenjoyments; it is especially applied to things of present use, as the goods of a man's house, his money, corn or cattle, which are more subject to rapine and spoil, than other real possessions, lands, or inheritances.

The way whereby they were deprived of their goods was by (αρлay) rapine and spoil, to satisfy their rage and malice, in the ruin of the saints of Christ.

The frame of mind in the Hebrews, as to this part of their suffering, is, that they took their losses and spoils (μela xapas) with joy. Nothing usually more affects the minds of men than the sudden spoiling of their goods, what they have labored for; what they have use for, what they have provided for themselves and their families. But these Hebrews received this rapine, not only patiently and cheerfully, but with a certain peculiar joy.

§9. "Knowing in yourselves, that ye have in heaven a better and enduring substance. Some Greek copies, and ancient translations, read the words; (vivWOKIES EV SRs) "knowing that ye have in heaven;" εσκονίες εν έρανοις) and not (εv εaulois) in yourselves. I shall therefore open the words according to both readings.

1. "Knowing that ye have in yourselves;" the things which they had lost were their goods, their

"substance" as they are called Luke xv, 13. To these he opposeth the substance in themselves, which none could spoil them of. Such is the peace and joy our Lord Jesus Christ gives to his church here below, John xvi, 22. chap. xiv, 27. And if the "substance" here intended be that which was in themselves, in opposition to those external goods which they were deprived of, then it is that experimental subsistence in the souls of believers, which faith gives to the grace and love of God in Christ Jesus; in this sense (yivwonovles) knowing, expresseth an assurance arising from experience, the powerful experience, which faith gave them of it; see Rom. v, 1-5; and this substance is (upeilova) better, incomparably more excellent, than the outward goods that are subject to spoil; and it is (μeverav) abiding, that which will not leave them in whom it is, nor can never be taken from them; "my joy shall no man take from you."

2. If we follow the ordinary reading, this substance is said to be in heaven; there prepared, there laid up, there to be enjoyed; wherefore, it compriseth the whole of the future state of blessedness; and it is well called "substance," being all riches, an inheritance, a weight of glory; for, in comparison of it, all temporary things have no substance in them.

Again, they are said (exe) to have this substance not in present possession, but in right, title, and evidence; they knew in themselves that they had an undeniable title to it, because it is prepared for them in the will, pleasure, and grace of God; "it is your Fa ther's good pleasure to give you the kingdom;" because it is purchased for them by the blood of Christ; promised to them in the gospel; secured for them in the intercession of Christ; granted to them in the first fruits; and all this confirmed to them by the oath of

God; the first fruits they had in possession and use, the whole in right and title; and continual application of it was made to their souls by the hope which will not make ashamed.

How this substance is better than outward enjoyments, and abiding, needs not to be explained, they are things in themselves so plain and evident.

$10. (II.) The following short observations may be here made,

1. A wise management of former experience is a great direction and encouragement to future obedience.

2. All men by nature are darkness, and in darkness. 3. Saving illumination is the first fruit of effectual vocation.

4. Spiritual light in its first communication puts the soul on the diligent exercise of all graces.

5. It is suited to the wisdom and goodness of God to suffer persons on their first conversion to fall into manifold trials and temptations.

6. All temporary sufferings, in all their aggravating circumstances, in their most dreadful preparations and appearances, are but light things in comparison of the gospel and its precious promises.

7. There is nothing in the whole nature or circumstances of temporary sufferings, that we can claim an exemption from, after we have undertaken the profession of the gospel.

8. It is reserved to the sovereign pleasure of God, to measure out to all professors of the gospel their special lot and portion of trials and sufferings so as that none ought to complain, none envy one another.

§11. 1. Faith giving an experience of the excellency of the love of God in Christ, and of the grace received thereby, with its incomparable preference above all outward perishing things, will give joy and satisfaction

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in the loss of them all, on account of an interest in these better things.

2. It is the glory of the gospel that it will, from a sense of an interest in it, afford satisfaction and joy in the worst of suffering for it.

3. It is our duty to take care that we be not surprised with outward sufferings, when we are in the dark as to our interest in these things.

4. Internal evidences of the beginnings of glory, in divine grace; a sense of God's love, and assured pledges of our adoption, will afford inseparable joy under the greatest outward sufferings.

5. It is our present and eternal interest to preserve our evidences for heaven clear and unstained, so that we may "know in ourselves" our right and title to it.

6. There is a substance in spiritual and eternal things, whereto faith gives a subsistence in the souls of believers. See chap. xi, 1.

7. There is no rule of proportion between eternal and temporal things; hence the enjoyment of the one will give joy in the loss of the other.

VERSES 35, 36.

Cast not away therefore your confidence, which hath great recompence of reward; for ye have need of patience; that after ye have done the will of God, ye might receive the promise.

$1. (I.) Connexion and exposition of the words. Not to cast away confidence, what. $2. The matter of it. $5. The season of continuing the duty. §4. (II.) Observations.

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§1. (I.) In these two verses there is both an inference from the former argument, and a confirmation of it; the inference is plain; seeing you have suffered so many things in your persons and goods, seeing God by the power of his grace hath carried you through with satisfaction and joy, do not now despord. The

confirmation lies in ver. 26; that which he exhorts them to is the preservation and continuance of their (xappov) confidence, as to invincible constancy of mind and boldness in professing the gospel, in the face of all difficulties, through a trust in God, and a valuation of the eternal reward.

This confidence which hath been of such use to them, they are exhorted (un aroßaλyle) not to cast away; he doth not say, leave it not, forego it not; but "cast it not away;" for where any graces have been stirred up to their due exercise, and have had success, they will not fail, nor be lost, without some positive act of the mind in rejecting them. When faith, on any occasion, is impaired and insnared, this confidence will not abide; and so soon as we begin to fail in our confidence, it will reflect weakness on faith itself; and hence it appears how great is the evil here dehorted from, and what a certain entrance it will prove into apostasy itself if not seasonably prevented.

§2. What the apostle, as to the matter of it, here calls a recompence of reward," he in the next verse, from the formal cause of it, calls the promise, that promise which we receive after we have done the will of God; wherefore, what is here intended is the glory of heaven, proposed as a reward by way of recompence to them that overcome in their sufferings for the gospel. A free gift of God, for the "wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." They are as sure in divine promises as in our own profession; and although they are yet future, faith gives them a present subsistence in the soul, as to their power and efficacy, for ye have need of (Uroμouns) patience; a bearing of evils with quietness and complacency of mind, without raging, fretting, despondency, or inclination to compliance