- [4.] How this “substance” is “better” than outward enjoyments, and “abiding,” needs not to be explained, they are things in them- selves so plain and evident.
This twofold interpretation of the words is so far coincident and agreeing in the same sense in general, that we may draw our obser- vations from both or either of them; as,—
Obs. XI. It is the glory of the gospel, that it will on a just ac- count, from a sense of an interest in it, give satisfaction and joy unto the souls of men in the worst of sufferings for it,
Obs. XII. It is our duty to take care that we be not surprised with outward sufferings, when we are in the dark as unto our inte-
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574 AN EXPOSITION OF THE [CHAP. X.
rest in these things.—This may often fall out through our careless- ness, negligence, and want of keeping our garments about us in our walk before God: they rejoiced, as knowing they had in themselves; which otherwise they could not have done.
Obs. XIII. Internal evidences of the beginnings of glory in grace, a sense of God’s love, and assured pledges of our adoption, will give insuperable joy unto the minds of men under the greatest outward © sufferings.
Obs. XIV. It is our interest in this world, as well as with respect unto eternity, to preserve our evidences for heaven clear and un- stained, so that we may “know in ourselves;” which is the ground of this great duty.
Obs. XV. There is a “substance” in spiritual and eternal things, - whereunto faith gives a subsistence in the souls of believers. See Heb. xi. 1.
Obs. XVI. 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.
M) daoedAnre ody ry wauppnoiay iudy, yrig exer msodumodooiay meyarny. ‘Yromovns yep exere ypelavr ta rd SeaAnua rod Ozod woimouvres, nomlonods ony emayyeniay.
Ver. 35, 36.—Cast not away therefore your confidence, idol hath great recompence of reward. For ye haves need of patience, that after ye have done the will of God, ye might receive the promise.
In these two verses there is an inference from his former argu- ment, and a confirmation of it from the necessity of what is required thereunto, The first is in verse 85, wherein the apostle gives us the peculiar design, use, and force of the preceding exhortation unto the consideration of what they had suffered in and for the profes- sion of the gospel. And there are in the words, 1. A note of infer- ence from the foregoing discourse, of, “therefore.” 2. A grace and duty which in this inference he exhorts them to retain; and that is raépnoiav. 8. The manner of their retaining it; “cast not away.” 4. The reason of the exhortation not to cast it away; be- cause “it hath great recompence of reward.”
1. 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 satis- faction and joy, do not now despond and faint upon the approach of the same difficulties, or those of a like nature.’ The especial force of the inference the words themselves do declare.
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VER. 35, 36.] EPISTLE TO THE HEBREWS. 575
2. That which he exhorts them thus unto by this argument, is the preservation and continuance of their “confidence.” This rafpnofw, whatever it be, was that which engaged them in and carried them through their sufferings; which alone was praiseworthy in them. For merely to suffer is éx rav wéowy, and
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may be good or evil, as its causes and occasions and circumstances
are. Now, this was absolutely neither their faith nor profession; but, as we have had occasion to mention several times, it is a fruit and effect of faith, whereby the minds of believers are made prompt, ready, free unto all duties of profession, against all difficul-
_ ties and discouragements. It is a boldness of mind, with freedom
from bondage and fear, in the duties of religion towards God and man, from a prevailing persuasion of our acceptance with God therein. In this frame of spirit, by this fruit and effect of faith, these Hebrews were carried cheerfully through all their sufferings for the gospel. And indeed without it, it is impossible that we should undergo any great sufferings unto the glory of God, or our own advantage. Tor if we are made diffident of our cause by un- belief; if the helps and succours tendered in the gospel and promises thereof be betrayed by fear; if the shame of outward sufferings and scorns do enfeeble the mind; if we have not an evidence of “ better
_ things” to lay in the balance against present evils; it is impossible to endure any “great fight of afflictions” in adue manner. Unto
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all these evil habits of the mind is this “confidence” opposed. This
was that grace, that exercise of faith, which was once admired in
Peter and John, Actsiv. 13. And there can be no better account given of it, than what is evident in the behaviour of those two apostles in that season. Being in bonds, under the power of their enraged enemies, for preaching the gospel, yet without tear, tergiver- sation, or hesitation; without at all questioning what would be the issue, and how they would deal with them whom they charged to have murdered the Lord Jesus; with all boldness and plainness of speech they gave an account of their faith, and testified unto the truth. Wherefore those things that I have mentioned are plainly included