by which they were shortly utterly destroyed, diverted them from prosecuting their rage for a season against the church. And it may be, some began to grow careless and secure hereon; as we are generally apt to do, supposing that all will be serene, when one or another storm These, therefore, the apostle doth press unto such a remembrance of former trials, as might prepare for those that we are to expect; for, as he tells them, they had still need of patience, ver. 36. There is a description of these former days,

First. From their state and condition in them :-'the days ev ais PwTIOSEVTEC in which they were enlightened,' or rather, in which having been enlightened.' The mention of this their illumination, being in a tense of the time past, manifests that their enlightening did precede those days of their sufferings. But yet the expression is such as argues a nearer conjunction or concurrence between those two things, their illumination, and these days of affliction; the one followed, as it were, immediately on the other. This enlightening was that work of God's grace, mentioned 1 Pet. ii. 9; their translation out of darkness into his marvellous light. They were naturally blind, as were all men, and peculiarly blinded with prejudices against the truth of the gospel. Therefore, when God by his effectual call, delivered them out of that state of darkness, by the renovation of their understandings, and the removal of their prejudices; the light of the knowledge of God shining into their hearts, is this illumination, the saving, sanctifying light which they received at their first effectual call, and conversion to God. This spiritual change was presently followed with days of affliction, trouble, and persecution. In itself it is for the most part, accompanied with joy delight, zeal, and vigorous acting of faith and love, 1 Pet. i. 8. For, 1. God did usually grant unto believers, some secret pledge and sealing of his Spirit, which filled them with joy and zeal, Eph. i. 13. 2. Their own hearts are exceedingly affected with the excellency, glory, and beauty of the things revealed unto them, of what they now see perfectly, whereunto they were before in darkness, that is, the love and grace of Christ Jesus, in the revelation of himself unto them. 3. All graces are new and fresh, not yet burdened, clogged, or wearied by temptations, but are active in their several places; hence, frequent mention is made of and commendation given unto the first love of persons and churches.

He

This was the state and condition of those Hebrews, when the days of trial and affliction came upon them; it was immediately after their first conversion unto God. And it is usual with God thus to deal with his people in all ages. He no sooner calls persons to himself, but he leads them into the wilderness. He no sooner plants them, but he shakes them with storms, that they may be more firmly rooted. doth it, 1. Utterly to take off their expectations from this world, or any thing therein. They shall find that they are so far from bettering their outward estate in this world, by cleaving unto Christ and the church, as that the whole rage of it would be stirred up against them upon that account, and all the things enjoyed in it, be exposed unto ruin. This the Lord Christ every-where warned his disciples of affirming that those who are not willing to renounce the world, and to take up the cross, did not belong unto him. 2. For the trial of their faith, 1 Pet.

v. 6, 7. 3. For the glory and propagation of the gospel. 4. For the exercise of all graces. 5. To breed us up into the military discipline of Christ, as he is the captain of our salvation. They who pass through their first trials, are Christ's veterans on new attempts.

Obs. II. All men by nature are darkness, and in darkness.

Obs. III. Saving illumination is the first-fruit of effectual vocation. Obs. IV. Spiritual light in its first communication, puts the soul on the diligent exercise of all graces.

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

This was the state of the Hebrews in those days which the apostle would have them call to mind. But the words have respect unto what follows immediately, which uneμavarɛ, 'you endured.' The description of this state and condition, namely, that they were enlightened, is interposed for the ends we have spoken unto. Wherefore,

Secondly. The season he would have them call to remembrance, is described by what they suffered therein. This, as was observed, he expresseth two ways. 1. In general, 2. In particular instances. The first in these words, 'ye endured a great fight of afflictions.' 1. That which he would have them to mind is affliction.' 2. The aggravation of it, it was a great fight of afflictions.' 3. Their deportment under it, in that they 'endured them.'

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1. We render this word wanμarwv, by afflictions,' although, by the particulars mentioned afterwards, it appeared it was persecutions from men, that the apostle only intended. And if we take afflictions in the ordinary sense of the word, for chastisements, corrections, and trials from God, it is true, that men's persecutions are also God's afflictions, with the special end of them in our trials; we are chastened of the Lord, that we may not be condemned with the world. God used them as his furnace, and fining-pot for the trial of their faith, which is more precious than gold. And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials. This will keep us humble, and in a constant subjection of our souls to God, as the apostle declares, ch. xii. But the word in the original is a0nuara, which is properly sufferings;' the same word that the apostle useth to express the sufferings of Christ, ch. ii. 10, v. 8. It is a general name for every thing that is hard and afflictive to our nature, from what cause or occasion soever it doth arise. Even what wicked men undergo justly for their crimes, is what they suffer, as well as what believers undergo for the truth and profession of the gospel. Materially they are the same, 1 Pet. iv. 14-16. It is therefore the general name of all the evils, troubles, hardships, distresses, that may befal men upon the account of their profession of the truth of the gospel. This is that which we are called unto, which we are not to think strange of. Our Lord Jesus requires of all his disciples, that they take up their cross, to be in a continual readiness to bear it, and actually so to do as they are called. And there is no kind of suffering but is included in the cross. He calls us indeed unto his eternal glory, but we must suffer with him, if we desire to reign also with him.

2. Of these trials, afflictions, persecutions they had woλλnv alλnow. That labour and contention of spirit, which they had in their profession, with sin and suffering, is expressed by these words: which set forth the greatest, most earnest, vehement actings and endeavours of spirit that our nature can arise unto. It is expressed by αθλησις, in this place, and by αγων, 2 Tim. iv. 7, αγωνιζομαι, ανταγωνιζομαι ; See 2 Tim. ii. 5; 1 Cor. ix. 25. The allusion is taken from their striving, wrestling, fighting, who contended publicly for a prize, victory, and reward, with the glory and honour attending it. The custom of the nations, as then observed, is frequently alluded to in the New Testament. Now, there was never any way of life wherein men voluntarily, or of their own accord, engaged themselves into such hardships, difficulties, and dangers, as that, when they contended in their games and strivings for mastery. Their preparation for it was an universal temperance as the apostle declares, 1 Cor. ix. 25. And an abstinence from all sensual pleasures; wherein they offered no small violence to their natural inclinations, and lusts. In the conflicts themselves, in wrestling and fighting, with the like dangerous exercises in skill and strength, they endured all pains, sometimes death itself. And if they failed or gave over through weariness, they lost the whole reward that lay before them. And with words, which signify all this contest, doth the Holy Ghost express the fight or contention which believers have with sufferings. There is a reward proposed to all such persons in the promises of the gospel, infinitely above all the crowns, honours, and rewards proposed unto them in the Olympic games. No man is compelled to enter into the way or course of obtaining it; they must make it an act of their own wills and choice; but to the obtaining of it they must undergo a great strife, contention, and dangerous conflict. In order hereunto, three things are required. 1. That they prepare themselves for it, 1 Cor. ix. 25. Self-denial, and readiness for the cross, contempt of the world, and the enjoyments of it, are this preparation; without this, we shall never be able to go through with this conflict. 2. A vigorous acting of all graces in the conflict itself, in opposition unto and destruction of our spiritual and worldly adversaries; Eph. vi. 10-12; Heb. xii. 5. He could never prevail nor overcome in the public contests of old, who did not strive mightily, putting. forth his strength and skill, both to preserve himself, and oppose his enemy. Nor is it possible that we should go successfully through with our conflict, unless we stir up all graces: as faith, hope, trust, to their most vigorous exercise. 3. That we endure the hardship, and the evils of the conflict with patience and perseverance, which is that the apostle here specially intends.

3. This is that which he commends in the Hebrews with respect unto their first trials and sufferings, vжεμivate, 'you endured,' and bare patiently, so as not to faint or despond, or to turn away from your profession. They came off conquerors, having failed in no point of their conflict. This is that which they were called unto, that which God by his grace enabled them to, and through which they had that success which the apostle would have them call to remembrance, that they might be strengthened and encouraged unto what yet remains of the

same kind. This hath been the lot and portion of sincere professors of the gospel in most ages. And we are not to think it a strange thing, if it come to be ours in a higher degree than what as yet we have had experience of. How many ways God is glorified in the sufferings of his people, what advantages they receive thereby, the prevailing testimony that is given thereof unto the truth and honour of the gospel, are commonly spoken to, and therefore shall not be insisted on.

VER. 33.-Partly whilst ye were made a gazing-stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.

Having mentioned their sufferings, and their deportment under them in general, he distributes them into two heads in this verse: The first is what immediately concerned their own persons; and the second, their concern in the sufferings of others, and their participations of them. This distribution is expressed by τουτο μεν, and τουτο δε, ' on this hand and on that.' The whole of their sufferings was made up of various parts, many things concurred thereunto; they did not consist in any one trouble or affliction, but a confluence of many, of various sorts, did meet in them. And this indeed is for the most part the greatest difficulty in sufferings: Many of them come at once upon us, so that we shall have no rest from their assaults. For it is the design of Satan and the world on these occasions to destroy both soul and body, and unto that end he will assault us inwardly by temptations and fears; outwardly in our names and reputations, and all that we are or have. But he that knows how to account all such things but loss and dung for the excellency of the knowledge of Christ Jesus, is prepared for them all.

First. What refers to the first part is their suffering in their own persons; And herein he declares both what they suffered, and the manner how. That which they suffered was 'reproaches and afflictions,' and for the manner of it, they were made a gazing-stock' unto other men.

1. The first thing wherein they suffered was reproaches, ovadioμois, a great aggravation of suffering unto ingenuous minds. The Psalmist, in the person of the Lord Christ himself, complains that reproaches had broken his heart, Ps. Ixix. 20. And elsewhere, frequently he complaineth of it as one of the greatest evils he had to conflict withal. It is that kind of reproach which proceeds from malicious hatred, and is accompanied with contempt and scorn, and vents itself in all manner of obloquies or hard speeches, such as those mentioned, Jude 15. And the nature of it is fully declared by the prophet, Jer. xx. 8-10. And there are two branches of reproaches. I. False accusations, or charging of men with things vile and contemptible, such as will expose them unto public scorn and rage. They shall speak all manner of evil of you falsely; wherein you are evil spoken of as evil-doers.' So they reproached the person of Jesus Christ himself; they said he was a malefactor, an evil-doer, a seditious person, a glutton, a wine-bibber, a seducer, one that had a devil, and thereby stirred up the rage, hatred, and contempt of the people against him. So they reproached the primitive Christians among the Pagans, namely, that they were Atheists,

confederating themselves for adulteries, incest, murder, and sedition, under which notion they slaughtered them as beasts of the field. And the like reproaches have been cast on the professors of the gospel in all ages. 2. Those reproaches consist in the contempt that is cast upon what is true, and what in itself is holy, just, good, and praiseworthy. They reproached them with their faith in Christ, with their worship of him, in owning his authority. This in itself was their honour and their crown. But as it was managed with hatred and blasphemy, as it was confirmed by the common consent of all, as it received strength and countenance from their sufferings, wherein they esteemed them punished for their sins and impieties, it added unto their distress. For men thus to be traduced, aspersed, and charged partly with things infamous, base, vile, partly by contempt and scorn cast on what they do own and profess, by their friends, neighbours, relations, and the multitude of the people, in order to their further hurt and ruin, that they may be looked on and judged as persons meet to be destroyed, not suffered to live on the face of the earth, it is a great suffering, and difficult to be endured and undergone. Therefore, all those that make profession of the name of Christ and the gospel, ought to look and provide for such things.

1. Take heed of so much softness and tenderness of nature, that may give too deep a sense of reproach, scorn, and shame; which may give too deep an entrance unto these things into your minds, being such as will weaken them in their duties. This ordinarily is a frame and disposition of mind that lies at the next door to virtue, to modesty, to humility, and the like; but in this case it lies at the next door to diffidence, despondency, and carnal fears. We are in this case to harden our countenances, and to set our faces as a flint and adamant, so as to despise all reproaches and scorns on the account of our profession.

2. It is required, that we do not put too much value on our names and reputations in the world. A good name is a precious ointment, it yields a good savour, but it is so only with these two limitations. 1. That it is obtained by things that are really good and praiseworthy; for some have made their names famous and acceptable to the multitude by ways and actions that have really nothing praiseworthy in them. And, 2. That they be good men who esteem their name to be good. Laudari volo, said one, sed à viro laudato. To have a good report amongst an evil multitude is of no advantage. Yet are some men very tender herein, they would be praised and spoken well of by many; at least they would not be spoken evilly or contemptuously of. But if we have not an under-valuation of our names and reputations universally in respect unto Christ and the gospel, if we are not contented to be made as the filth and offscouring of all things, it will greatly disadvantage us in the time of sufferings. And therefore in the providence of God frequently it falls out, that if there be anything that is unto us as the apple of our eye, that of all we should be tender of our names and reputations in, this shall be peculiarly attempted and reproached.

3. That they do not think that any new thing befals them when they are reproached. No, not when the reproaches are new, and such as never were cast on any that went before them. For the stores of re