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proach and false accusations in the treasury of Satan, and hearts of wicked men, will never be exhausted.

4. Know that where reproach goes before, persecution will follow after, in the course of the world. It thunders in reproaches, and falls in a storm of persecution. These sufferings consisted in afflictions; these afflictions did partly ensue upon and partly accompany these reproaches. For those who endeavour to bring men under contempt by reproaches, will not fail to reproach them under their sufferings. Therefore do we render the particle de by 'both,' referring both the reproaches and afflictions unto their being made a gazing-stock. And the word is of a large signification, denoting every thing that is evil and grievous to us in any kind. But as it is distinguished from reproaches, it denotes suffering in their persons or enjoyments; an instance whereof he gives in the next verse, in the 'spoiling of their goods.'

2. The manner of their suffering of these things; it is said they were 'made a gazing-stock,' Searpiouevo. It is properly spoken of them who were brought on the public stage or theatre in any city, and there exposed unto all sorts of evils and punishments. And it was the way of the highest and most capital punishment. For when guilty persons were cast unto beasts to be devoured, it was in the theatre, where they were made a spectacle unto the people, or a gazing-stock. But the apostle limits the suffering of the Hebrews unto reproaches and afflictions; they had not yet resisted unto blood. So at Ephesus they drew Gaius and Aristarchus into the theatre, with an intention to destroy them, Acts xix. 29.

But yet neither doth it necessarily follow, that those spoken of were actually or solemnly carried into any theatre, there to be reproached, then destroyed. But because the theatre was the place where persons were publicly exposed to be looked upon with scorn and contempt, the word Searoi ouai is used to signify men's being so exposed and made a spectacle, in any place, on any occasion. And this is the meaning of the phrase used by the apostle, 1 Cor. iv. 9. No more is required hereunto, but that they were publicly, and in the sight of all that had occasion or opportunity to behold them, exposed unto these things. So was it with them when they haled men and women out of their meetings, who, being dragged or driven in the streets, were committed some of them into prisons, Acts viii. 3, then were they loaded with all manner of reproaches, and made a gazing-stock to all that were about them. This way and manner of their suffering was a great addition to it, and an aggravation of it. It requireth excellent actings of faith and spiritual courage to carry ingenuous persons above this public contest. But their cause and their example were sufficient to support them and enable them unto this duty.

Obs. VI. All temporary sufferings, in all their aggravating circumstances, in their most dreadful preparation, dress, and appearance, are but light things in comparison of the gospel and the promises thereof.

Obs. VII. There is not anything in the whole nature of temporary sufferings, or any circumstance of them, that we can claim an exemption from, after we have undertaken the profession of the gospel. This was

the first part of the contention with sufferings, which those Hebrews had undergone.

Secondly. The other part of their sufferings was, that they became the companions of them that were so used.' They not only suffered in themselves, on what they gave occasion unto by their own profession of the gospel, and practice of its worship; but also came into a fellowship of sufferings with them that were so used as they were. And we may consider, I. Who those are that were so used. 2. How they became their companions in that condition.

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1. Twv ovrws avaσtρepoμevwv: the word signifies the way, manner, and course of our conversation in the world.' And in that sense the sufferings of these persons is included as the effect in the cause. They so walked in the world as to be exposed to sufferings. We take the word in a passive sense, and render it so used,' used after the same manner which you were. It is also used for 'to be tossed, overturned, oppressed;' which is the sense of it in this place. But the apostle, writing unto the whole church of the Hebrews, we may inquire who they were who were used in this manner with them, for they seem to be distinguished from them unto whom he wrote. And, 1st. It is not impossible but the apostle might have respect unto those that were sober and moderate amongst the Jews themselves. For things were now come unto that confusion in Jerusalem and in all Judea, that all such persons were continually exposed unto the violence and rage of robbers, oppressors, and seditious villains. The Christians, being of the same conversation with them, were not known by the multitude, nor distinguished from them. It is not therefore unlikely that they might suffer with them in those public violences, which being not immediately for the profession of the gospel, they are said in what they so underwent to be made the companions of others. Or, 2nd. Respect may be had unto the sufferings of Christians in other places up and down the world, which they heard of, and were in no small measure affected with. But this was not peculiar to the church of the Hebrews; and so not likely to be peculiarly ascribed unto them. Or, 3rd. It may be respect is had unto some that had suffered amongst themselves at Jerusalem, or in other places of Judea, who were their countrymen, yet belonged not unto the stated church of Christ in the place unto which he wrote at present. And this hath countenance given it from the next verse; where it seems to be given as an instance of their being made companions of them that suffered, in that they had compassion of the apostle himself in his bonds, and such was the condition of others.

But I am rather inclined unto a double distribution of things and persons in the text, both included in the rouтo μɛv, and the τουτο δε. That of 'things' is actual suffering, and a participation of the suffering of others. That of 'persons' is this, that all those unto whom he wrote, did not actually in their own persons suffer the things which he speaks of, but some of them did so suffer, and the rest of them were companions with them that did so suffer. And for the most part it so falls out in the fiercest persecution of the gospel. All individual persons are not called forth unto the same actual sufferings; some in the providence of God, and through the rage of men, are singled out for

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trials; some are hid, or do escape, at least for a season, and it 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.

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

Hence it appears in what sense those who suffered not in their own persons, were made companions of them who did so, whereby the whole church partook of the same troubles. Kovovoi yevηOEVTEC. 1. They Κοινωνοι γενηθεντες. were made so by their common interest in the same cause for which they suffered. 2. By their apprehension that the same sufferings would reach unto themselves, seeing there was the same cause in them as in others. 3. By their sorrow, trouble, and compassion for the suffering of the members of the same Head and body with them. 4. By all duties of love and affections which they discharged in owning and visiting of them. 5. By the communication of their goods, and outward enjoyments unto them, who had suffered the loss of their own; so were they made their companions.

VER. 34.-For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

HAVING distributed the Ta0nuara of believers into two heads: 1. What they underwent, some of them at least, in their own persons; and, 2. What befel them with respect unto others, suffering in the same cause with themselves: in this verse, the apostle gives an especial instance of each kind, only he inverts the order, wherein he had before laid them down. For whereas he first mentioned what they suffered in themselves, and then what they accompanied others in; here he insisteth of the latter of them in the first place, 'they had compassion of him in his bonds;' and of the former in the latter place, and took joyfully the spoiling of their goods.' But he adds unto both the frame of their minds in what they did and suffered. As unto others, they were their companions in sympathy and compassion; and as unto their own losses, they them took joyfully.

First. Of the first, the apostle gives an instance in himself, 'ye had compassion of me in my bonds.' And this he affirms as a proof and confirmation of what he had spoken before concerning their being made companions of them that suffered. This is expressed in the introductive particles, kai yap, 'for even you had,' as for example sake. I have proved before, that the apostle Paul was the author of this Epistle, and this very passage is sufficient to confirm it. For who else could there be, whose bonds for the gospel were so known, so famous among the believers of the Jews, as his own? For the other persons, whom some would needs fancy to be writers of this Epistle, as Luke, Barnabas, and Clemens, there is nothing in the Scripture or ecclesiastical story of any

of their bonds in Judea, whereof it is plain that he here speaketh. But the sufferings of our apostle in this kind of bonds and imprisonment were peculiar above any other apostles whatsoever. Hence he styles himself in particular, Philem. i. the bond-man for Christ,' and gloried in his bonds as his peculiar honour, Acts xxvi. 29; an ambassador in bonds,' Eph. vi. 20. So Phil. i. 7, 12-16; Col. iv. 3, which he desired the church to remember him in, Col. iv. 18; 2 Tim. ii. 9. Wherefore his bonds being singularly and above all others so known, so famous, so useful, such a subject of the church's prayers, and of their faith, having been begun and long continued among those Hebrews, and being spoken of by him as a matter known unto them all, it is unreasonable to suppose that any other is intended.

Obs. IX. Of what sort or kind the sufferings of any that God employs in the ministry of the gospel shall be, is in his sovereign disposal alone. And in this apostle, unto whom, as being the apostle of the Gentiles, God had designed more work, and travelling up and down the world, than unto any of the other, it may be unto them all; yet God was pleased that much of his time should be spent in bonds and imprisonments. But although the principal reason hereof must be left hid in the wisdom and sovereign good pleasure of God; yet we may see that two inestimable advantages did redound unto the church thereby. For, 1. His bonds being first at Jerusalem, and afterwards at Rome, as Acts xxiii. 11, the two capital cities and seats of the Jews and Gentiles; and he being called out to plead the cause of the gospel openly and publicly, the report of it was carried all the world over, and occasion given unto all sorts of men to inquire what it was, that a man remote from the suspicion of any crime, did suffer such things for. I no way doubt but that multitudes by this means were brought to make inquiry after, and into the doctrine of the gospel, who otherwise would have taken no notice of it. See Phil. i. 12-16. And, 2. During his confinement under those bonds, the Holy Ghost was pleased to make use of him in writing sundry of those blessed epistles, which have been the light and glory of the gospel in all ages. 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. For although it may seem outwardly to be of the greatest advantage thereunto, which is the only thing we would desire, that we might enjoy our liberty; yet God can and will make them subservient unto his own glory, wherein we ought to acquiesce.

He expresseth the concernment of these Hebrews in those bounds of his, ovvεmalnσare, 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. Now compassion consists in these things. 1. A real condolency, grief, and trouble of mind for the bonds of others, as if we ourselves were bound. 2. Continual prayers for their relief, supportment, and deliverance; as it was with the church in the case of Peter in his bonds, Acts xii. 3. A ministration unto them, as unto the things that may be outwardly wanting, as many did to Paul, Acts xxiv. 23. 4. The owning and avowing of them, as not being ashamed of their chains, bonds, or sufferings, 2 Tim. i. 16, 17.

5. A readiness to undergo hazards, difficulties, and dangers, for them who are called thereunto, Rom. xvi. 4. It is not a heartless, fruitless, ineffectual pity that the apostle intends; but such a frame of mind that hath a real concern in the sufferings of others, and is operative in these and the like duties towards their good. These things are required in us towards all those who suffer for the gospel, according as we have opportunity for their exercise. Where this is wanting we can have no solid evidence of our being one with them in the same mystical body. The remembrance of this frame, and the discharge of all those duties towards them who have suffered, is of singular use to prepare our minds for, and to confirm our hearts in our own sufferings when they do approach.

Secondly. He reminds them of their deportment under their own sufferings, they took joyfully.'

1. That which they suffered in was their inapɣovra, 'their outward substance,' and present enjoyments: it is extended unto houses, lands, possessions, whatever rightfully belongs unto men and is enjoyed by them. But it is especially applied unto things of present use, as the goods of a man's house, his money, corn, or cattle, which are more subject to present rapine and spoil, than other real possessions, lands, or inheritances. These are the things of men's present supportment without which ordinarily they cannot live nor subsist. And therefore in persecutions, the enemies of the gospel do usually fall on these in the first place, as supposing that the loss of them will reduce their owners unto all sorts of extremity, especially when they have no pretence or warrant as yet to destroy their persons. They will take from them the bread that they should eat, the clothes that they should wear, the beds whereon they should lie, whatever is of use unto them and their families. And this must needs be a sore trial unto men, when not only themselves, but their relations also, their wives and children, some perhaps in their infant age, are reduced unto all extremities.

2. The way whereby they were deprived of their goods was apman, it was by 'rapine and spoil.' What pretence of law, or constitution of the rulers, they who did it had for what they did, I know not; but the way of execution was with savage rapine and spoil, as the word signifies. They violently tore away from them what they did enjoy; not aiming to take all the spoil merely unto their own advantage, wherewith yet the minds of some cursed enemies are influenced, but at the satisfaction of their rage and malice, in the ruin of the saints of Christ. This it seems had been the state of things with these Hebrews, which was now passed over for that season, but in all probability would quickly again return, as the warning here given them by the apostle did plainly intimate. And it is the way of the world in such persecutions, after they have vented their rage and malice for a while, and satisfied themselves with their own cruelty, to give over until some new cause, pretence, or new instigation of the devil sets them at work again.

3. The frame of mind in the Hebrews as unto this part of their suffering is, that they took their losses and spoils μera xapas, with joy.' Nothing doth usually more affect the minds of men than the sudden spoiling of their goods, what they have laboured for, what they have

VOL. IV.

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