singled out for trials; and some escape, at least for a season, and it may be are reserved for the same trials at another time; so it may be said of the whole church, that they endured a great fight of afflictions, while some of them were a gazing-stock, &c. and others of them were companions of them who were so used.

(Kolvwvoi yevybevles) Whilst ye became companions; (Κοινωνοι by their common interest in the same cause for which they suffered, by their apprehension that the same sufferings would reach to themselves, seeing there was the same cause in them as in others; by their sorrow, trouble, and compassion for the suffering of the members of the same body and exalted head; by all duties of love and afflictions which they discharged in owning and visiting of them; by the communication of their goods, and outward enjoyments to them, who had suffered the loss of their own; so were they nade their "companions."

§. "For ye had compassion of me in my bonds." This he affirms as a proof of what he had spoken before; (naι yap) for even ye had compassion on me. I have proved before that the apostle Paul was the author of this epistle, and this very passage is a strong confirmation of it; for who else could there be, whose bonds for the gospel were so known among the believing Jews, as his own? Hence he styles himself in particular, Philem. i, the prisoner, the bond-man of Christ, and he gloried in his bonds as his peculiar honor, Acts xxvi, 29; Ephes. vi, 20; Phil. i, 7. and 12—16; Col. iv, 18; 2 Tim. ii, 9. It is unreasonable to suppose that any other is intended. Note, of what kind our sufferings shall be, is at the sovereign disposal of God; wherefore let every one of us be content and rejoice in what way soever God shall be pleased to call us to suffer for the truth of the gospel, and the glory of his name.

§8. (Zuvetabyσele) ye had compassion; they suffered (Ζυνεπαθησείε) 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." (Taрxovlwv) their outreard 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 (αржαу) rapine and spoil, to satisfy their rage and malice, in the ruin of the saints of Christ.

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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; (7wonovles ev apavors) "knowing that ye have in heaven;" and not (Ev 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) abid ing, 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 (exev) 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 Father'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

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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 dark ess. 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. (1.) Connexion and exposition of the words. Not to cast away confidence, what. $2. The matter of it. $3. The season of continuing the duty. $4 (11.) Observations.

$I. (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 despond. The