In this confidence, as to invincible constancy of mind and boldness
in the profession of the gospel, in the face of all difficulties, through a trust in God and a valuation of the eternal reward, which are the foundation of it. This frame of spirit they ought to labour to con- firm in themselves, who are or may be called unto sufferings for the gospel. If they are unprepared, they will be shaken and cast down from their stability.
3. This confidence, which had been of such use unto them, the apostle exhorts them now “not to cast away;” uw) My ewotd- dmoCéanre. He doth not say, leave it not, forego it 47. not; but, “cast it not away.” For where any graces have been
576 AN EXPOSITION OF THE [CHAP. xX.
stirred up unto their due exercise, and have had success, they will not fail nor be lost without some positive act of the mind in rejecting of them, and the refusal of the succours which they tender unto us. And this rejection may be only as unto its actual exercise, not as unto its radical inbeing in the soul. For as I look on this confidence as a grace, so it is not the root, but a branch from it: faith is the root, and confidence is a branch springing out of it. Wherefore it may, at least for a season, be cast away, while faith abides firm. Sometimes failing in faith makes this confidence to fail; and some- times failing in this confidence weakens and impairs faith: When faith on any occasion is impaired and ensnared, this confidence will not abide; and so soon as we begin to fail in our confidence, it will reflect weakness on faith itself, Now unto the casting away of this - confidence these things do concur: (1.) That it do, as it were, offer itself unto us for our assistance, as in former times. This it doth in the reasonings and arguings of faith for boldness and constancy in profession; which are great and many, and will arise in the minds of them that are spiritually enlightened. (2.) Arguments against the use of it, especially at the present season when it is called for, are required in this case. And they are of two sorts: [1.] Such as are suggested by carnal wisdom, urging men unto this or that course, whereby they may spare themselves, save their lives, and keep their goods, by rejecting this confidence, although they con- tinue firm in the faith; [2.] From carnal fears, representing the greatness, difficulties, and dangers that lie in the way of an open profession with boldness and confidence. (3.) A resolution to forego this confidence, upon the urgency of these arguings. (4.) An appli- cation unto other ways and means inconsistent with the exercise of this grace in the discharge of this duty.
And hence it appears how great is the evil here dehorted from, and what a certain entrance it will prove into the apostasy itself so judged as before, if not timely prevented. And it is that which we ought continually to watch against; for he that was constant in this grace yet did once make a forfeiture of it unto his unutterable sorrow, namely, the apostle Peter. And it is not lost but upon the corrupt reasonings which we have now mentioned, that aggravate its guilt. He that casts away his confidence as unto his present — profession, and the duties thereof, doth what lies in him cast away his interest in future salvation. Men in such cases have a thousand pretences to relieve themselves; but the present duty is as indispen- sably required as future happiness i is faithfully promised, _Where- fore the apostle adds,—
4, The reason why they should be careful in the preservation of ‘his confidence; which is, that it hath a “great recompence of reward.”
That which the apostle as unto the matter of it calls here “a
VER. 35, 36.] EPISTLE TO THE HEBREWS. 577
recompence of reward,” in the end of the next verse, from the formal cause of it, he calls “the promise,” and that promise which __, ‘t
_ we receive “after we have done the will of God.” Where- serAvclal, oe fore the recompence of reward here intended is the #4” glory of heaven, proposed as a “crown,” a reward in way of recom- pence unto them that overcome in their sufferings for the gospel. And the future glory, which, as unto its original cause, is the fruit of the good pleasure and sovereign grace of God, whose pleasure it is to give us the kingdom; and as unto its procuring cause, is the ‘sole purchase of the blood of Christ, who obtained for us eternal _ redemption; and on both accounts a free gift of God, for “the wages of sin is death, but the gift of God is eternal life, through Jesus Christ,” so as it can be no way merited nor procured by owr- selves, by virtue of any proportion by the rules of justice between: what we do or suffer and what is promised; is yet constantly pro- mised unto suffering believers under the name of a “recompence” and “reward.” For it doth not become the greatness and good- ness of God to call his own people unto sufferings for his name, and unto his glory, and therein the loss of their lives many times, with all enjoyments here below, and not propose unto them, nor provide for them, that which shall be infinitely better than all that they so - undergo. See Heb. vi. 11, 12, and the exposition of that place; Rev. ii, ii. Wherefore it is added,—