Hebrews 13:5,6

῾Αφιλάργυρος ὁ τρόπος, ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκεν, Οὐ μή σε ἀνῶ, οὐδ᾿ οὐ μή σε ἐγκαταλίπω, ὥστε θαῤῥοῦντας ἡμᾶς λέγειν, Κύριος ἐμοὶ βοηθὸς ¸ καὶ οὐ φοβηθήσομαι τὶ ποιήσει μοι ἄνθρωπος.

᾿Αφιλάργυρος . Syr., לָא הֲוָא רָחֵם כֶּסְפָא, “let not [your mind] be loving of silver;” “love not silver,” according to the original signification of the word; but its use is of larger extent, “sine avaritia, alieni ab avaritia;” “not inclined unto, alien from covetousness.” [1]

[1] EXPOSITION. ᾿Αφιλάργυρος… παροῦσιν. This construction is so remarkable, that it identifies, it has been thought, this epistle as a production of Paul. One nominative absolute in the singular expands into a nominative absolute in the plural, and the only construction parallel to this is to be found in another epistle of Paul, Romans 12:9. ED.

῾Οτρόπος. Syr., רעֲיָנְכוּן, “your mind;” as τρόπος doth sometimes signify “ingenium, animum, mentem, indolem,” the mind with its bent and inclination. Other interpreters render it by “mores,” and supply “vestri;” “your manners,” ‘the way and manner of your conversation:'as it is well rendered by ours, “your conversation;” though that be properly ἀναστροφή, which we render “conversation,” verse 7; but we have no other word whereby to express the force of the Latin “mores.” Τρόπος is men's “moral conversation,” or their conversation in morals. So we read χρηστὸς, “honest manners,” an honest conversation; and βέλτιστος τρόπος, “excellent manners;” and τρόπος δίκαιος, “a just, righteous conversation;” and τρόπος ὅσιος, “holy manners;” and on the contrary, πικρὸς τρόπος, “bitter, froward manners.”

Hebrews 13:5. [Let your] conversation [be] without [free from] covetousness; [and be] content with [present things] such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord [is] my helper, and I will not fear what man can do unto me.

From particular duties, the apostle proceeds unto that which is more general, which relates unto our whole course of walking before God. And the vice prohibited is frequently joined with that foregoing, fornication and covetousness, Ephesians 5:3; Ephesians 5:5; Colossians 3:5; 1 Thessalonians 4:6: not that they have any especial affinity one with the other, but that they are both of them such as corrupt the whole Christian profession.

There is in the words,

1. A duty prescribed:

2. An enforcement of it from its reason and cause:

3. An inference from that reason, in an application of it unto all cases wherein the duty is required; the two latter consisting in two divine testimonies, one concerning the promises of God, the other concerning the experience of believers.

1. The duty is enjoined,

(1.) Negatively, “Let your conversation be without covetousness;”

(2.) Positively, “Be content with such things as ye have.” Covetousness and contentment are absolutely opposite, and inconsistent in the same mind.

(1.) As unto the manner of expression in the negative precept, it is in the original doubly defective, “Conversation without covetousness;” which we well supply with “your,” and “let it be;” which is the intention of the words. And we must inquire,

[1.] What is our “conversation.”

[2.] How it ought to be “without covetousness.”

[1.] The word here used may be taken in a threefold sense:

1 st . For the mind, or the frame and inclination of it in its acting about the things of this life. So it is rendered by the Syriac, “Let your mind.” And respect must be had hereunto, because the evil prohibited is a vice of the mind, and the opposite grace a virtue of the mind.

2 dly . For accustomed practice; ‘Live, act, trade, do all things without covetousness.'

3 dly . For the way, and manner, and course we use and take in the getting of a livelihood, or food and raiment. And all these significations of the word are consistent, nor can any of them be excluded from the sense of the place. We render it by “conversation,” which is comprehensive of them all. But it is in this place alone thus used. The word which in all other places we render “conversation,” is ἀναστροφή, Galatians 1:13; Ephesians 4:22; 1 Timothy 4:12; James 3:13, etc.: but the same is plainly here intended, though the word yields somewhat a larger sense than the other. Wherefore, our “conversation” here includes both the frame of our minds and the manner of our acting, as unto the morality of it, in all that we do about the things appertaining unto this life. And because of this restraint of it unto our actings about the things of this life, the apostle useth this word τρόπος, “mos” or “mores,” and not ἀναστροφή, which expresseth our “universal walk before God,” in all holy obedience, Philippians 1:27; Philippians 3:20; [2] James 3:13; 1 Peter 1:15; 2 Peter 3:11.

[2] In these two passages, πολιτεύεσθε and πολίτευμα are the words employed. ED.

[2.] The ordering of our conversation aright in this matter is of great importance in our Christian profession. And for the direction of it the apostle gives this rule, that it be “without covetousness.” The word is only once more used in the New Testament, 1 Timothy 3:3, “Not covetous;” as that which it denies is twice, Luke 16:14; 2 Timothy 3:2; in both which places we render it “covetous.” Φιλαργυρία, the substantive, we render according to its original signification, “the love of money,” 1 Timothy 6:10. The word used constantly in the New Testament for “covetousness” is πλεονεξία, Mark 7:22; Rom 1:29; 2 Corinthians 9:5; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 2:5. But whereas (as the wise man tells us) “money answereth all things,” Ecclesiastes 10:19, and is therefore the peculiar object of covetous desires, “covetousness” and “the love of money” are the same. Wherefore the word here, being “without the love of money,” is well rendered by “without,” or “alien from covetousness.”

Covetousness is an inordinate desire, with a suitable endeavor, after the enjoyment of more riches than we have, or than God is pleased to give unto us; proceeding from an undue valuation of them, or love unto them. So it is described by our apostle, 1 Timothy 6:9-10.

A vice this is which, by its effects, manifests itself always to be contrary to the light of nature, as debasing the minds of men, making them useless, and exposing them to all manner of vile practices. Hence it was always stigmatized by sober heathens, as one of the vilest affections of the minds of men. And there is nothing which the Scripture doth more severely condemn, nor denounce more inevitable punishment unto. Two places in our apostle may suffice to confirm it. In the one he tells us, that “covetousness is idolatry,” Colossians 3:5; that is, such an abominable sin, as there is no name fit to be given unto it but that which intimates a rejection of God himself; or, it may be, respect is also had unto the minds of covetous persons, who even adore their money, and put their trust in it in the stead of God. “The rich man's riches are his strong tower.” The other is 1 Timothy 6:9-10, where he affirms that it gives men present perplexing anxieties of mind, and plungeth them into eternal perdition.

But hereof there are many degrees. Where it is predominant, the Scripture doth absolutely exclude those in whom it is from life and salvation, amongst the most profligate of sinners. But there may be, and are, lesser degrees of inordinate desires after earthly things, which partake of the nature of this vice, that may abide in believers themselves, and are a subject of mortification all their days. And these inclinations, according to their degree, are obstructive of duties, and means of exposing men unto various temptations at all times, especially in those of persecution. And the apostle seems to have respect here unto such a season. For when men are spoiled of some of their goods, and in danger of losing all, it is apt to stir up in them earnest and inordinate desires after somewhat more than they have, and not to be contented with what is present; which the apostle here declares to be covetousness. This he would have us free from at all times, especially in the times of persecution; which that he hath respect unto, the sixth verse doth plainly declare. And we may hereon observe sundry things; as,

Obs. 1. All covetousness is inconsistent with a Christian conversation, according to the gospel. It is to be alien in all things from covetousness. Neither is there any thing at this day that doth more stain the glory of our Christian profession. For in the profligate lives of debauched persons, their blasphemies, adulteries, drunkenness, and the like, religion is not concerned. They openly avow themselves to have no interest in it; neither hath that any in them. But whereas covetous men, from the predominancy of that one lust, do ofttimes keep themselves from open sins of the flesh, and withal make a profession of religion, having “a form of godliness,” this vice is a high reproach to their profession.

Obs. 2. Covetousness in any degree is highly dangerous in a time of persecution, or suffering for the gospel. It is with respect unto such a season that we are here warned against it. For there is no sin which so intimidates the spirit, and weakens all resolution, in a time of suffering, as this doth. For sufferings generally in the first place fall on that wherein its power and interest do lie, namely, the riches and possessions of men; whence they are filled with fears about them, disanimating them in all their resolutions. And it constantly riseth up against seasonable duties at such a time; such as contribution unto the wants of other sufferers. It is always accompanied with a distrust of God, as we shall see afterwards, and fixeth the soul in an overvaluation of earthly things; which is directly opposite unto the exercise of all grace whatever. It fills the soul at such a season with anxiety and disquietment of mind, piercing it through with many sorrows, with equal hopes and fears, irregular contrivances for supply, and reserves of trust in what men have, with other evils innumerable.

(2.) In opposition hereunto, we are directed and enjoined to be “content with things that are present,” or “such things as we have.” ᾿Αρχέω and the passive are “to suffice,” “to be sufficient,” to be that which is enough, Matthew 25:9; John 6:7. The passive is used here, and 1 Timothy 6:8; to be content or satisfied with what is sufficient in earthly things: whose measure the apostle gives there to consist in “food and raiment.” Αὐτάρκεια is once used to the same purpose; which signifies, not a self-sufficiency, but a satisfaction in ourselves, as to what we have, 1 Timothy 6:6. So also is αὐτάρκης, which we render “content,”

Philippians 4:11; that is, satisfied in our condition.

This is that which the apostle opposeth unto that covetousness which he doth condemn; and they are inconsistent in the same mind, in any prevalent degree. The assertion Of the one denies the other; and so on the contrary. Wherefore this contentment is a gracious frame or disposition of mind, quiet and composed; without,

[1.] Complaining or repining at God's providential disposals of our outward concerns;

[2.] All envy at the more prosperous condition of others;

[3.] Fears and anxious cares about future supplies; and,

[4.] Desires and designs of those things which a more plentiful condition than what we are in would supply us withal.

And this contentment is with respect unto “such things as we have;” or “things that are present,” as it is in the original. Now, things present are not here opposed unto things that are future; as though we should be content with them, and not look after the future reward: but they are opposed unto things which are not present with us in our present state and condition, though so they might be; and therefore, as unto the sense, it is tendered by, “such things as ye have.” Yet are not “things” only intended, but in general the state and condition wherein we are, be it of poverty, or affliction, or persecution, or of more enlargement in earthly things. So it is declared by our apostle, Philippians 4:11, “I have learned ἐν οἷς εἰμὶ αὐτάρκηχ ει῏ναι, “in whatever state I am,” say we, “therewith to be content;” ‘in the condition and circumstances wherein I am, whether it be of abounding or need,'as he explains it in the next verse. And it respects the things that are present with us, such things as we have; namely, for the use of this natural life. And the measure of them, in ordinary cases, is food and raiment, as the rule is given us, 1 Timothy 6:8, “Having food and raiment, let us be therewith content:” not that we are allowed to be discontented if we want them; but that these are such a sufficiency as are a rational obligation unto contentment, a man need seek no further. But among other evils that we may undergo for the gospel, we may be called unto “hunger and nakedness,” Romans 8:35; by which many witnesses of Christ have been destroyed. And when we are so, we are obliged to be therewithal content also. For contentation, or satisfaction of mind, in things present, doth not arise from, nor depend on, any measure, great or small, of the things themselves which we do enjoy, but on the presence of God with us, and the reward that is therein, as the next words declare.

And it may not be impertinent to observe some few things for the declaration of the virtue of it; as,

[1.] Contentment with what we have is not exclusive of honest industry, to make an addition unto it, and so enlarge the provision of earthly things for ourselves and our families. Honest industry, even unto this end, is the command of God, who hath given us six days in seven for the exercise of it. Wherefore,

[2.] It doth not consist in a slothful neglect of the occasions of this life; nor in a pretended apathy or regardlessness of them; nor in the relinquishment of an industrious course of life, to betake ourselves unto monastic idleness, under a pretense of contempt of the world; but,

[3.] It is a gracious disposition of mind, arising solely from trust in and satisfaction with God alone, against all other things whatever that may appear to be evil, as the next words declare. [4.] It is utterly exclusive,

1 st . Of covetousness, or an inordinate inclination of mind and desire after an increase of our present enjoyments, with all the ways and means whereby they usually act themselves;

2dly . Of all anxious care, distrust of things future, or complaints of things present;

3dly . Of that foolish elation of mind, and contempt of others, which riches give unto men of weak minds; for contentment is a grace in the rich as well as in the poor.

1 st . Of distress and distrust under an apprehension of want;

2 dly . Of despondency under oppression, persecution, and suffering the things that men can do unto us, or bring upon us.

And both these evils arise from covetousness, or an inordinate desire after and valuation of earthly things.

2. Having prescribed the duty, the apostle adds an enforcement of its practice, from the cause which renders it just and reasonable: “For he hath said,” etc. This is from something that was said or spoken to this purpose: concerning which he proposeth,

(1.) Who spake it;

(2.) What he spake; wherein is included the consideration of him to whom he spake it, and when, and with reference unto what occasion.

(1.) “He hath said.” That this is causal, as unto the duty proposed, is declared in the conjunction “for:” ‘Do so, “for he hath said.”'He nameth not the person that spake; but by the way of eminency calleth him “He.” אַתָּה הוּא “Thou art He,” Psalms 102:28; which the apostle renders Σὺ αὐτὸς ει῏ Hebrews 1:12. “Thou art He,” is a name of God; He who alone hath all being and existence in himself; He who with us, as in himself, is “all, and in all.” Αὐτὸς ἔφα was an ascription of honor to a man: but this αὐτὸς εἴρηκεν is infinitely above it. And hereby the apostle refers us to the greatness and power of God. ‘He who is over all, the supreme disposer of all things in heaven and earth, in whose hand and power are all the concerns of men, who can do whatever he pleaseth, He hath said it.'For,

Obs. 3. All the efficacy, power, and comfort of divine promises, arise from, and are resolved into, the excellencies of the divine nature. He hath said it who is truth, and cannot deceive: He who is almighty, etc.

(2.) What he hath said unto this purpose: “I will never leave thee, nor forsake thee.” It is observed by all, that there is a vehement negation in the last clause, by a multiplication of the negative particles, two of them are used in the former. And the design hereof is, to obviate all objections which fear and unbelief may raise against the assurance given, from such circumstances as men may fall into: ‘Be they what they will, I will not at any time, on any occasion, for any cause, leave thee, nor forsake thee.'In these negative expressions positive blessings are contained, and those distinct also, as the expressions are. By the first, the continuance of God's presence is intended; by the other, the continuance of his help, which the apostle takes notice of in the next verse: ‘“I will not leave thee;” whatever be thy state and condition, I will never withdraw my presence from thee: “I will never forsake thee,” or suffer thee to be helpless in any trouble; my aid and help shall be continued with thee.'Only these things are expressed negatively, directly, and immediately, to obviate the fears which in difficult trials believers are apt to be exercised withal; and they are the principal way of the secret working of unbelief. Wherefore, the vehemency of the expression, by the multiplication of the negative particles, is an effect of divine condescension, to give the utmost security unto the faith of believers in all their trials. That God doth design in general so to do, our apostle declares at large, Hebrews 6:17-18, whereon see the exposition.

Obs. 4. Divine presence and divine assistance, which are inseparable, are the spring and cause of suitable and sufficient relief and supplies unto believers in every condition.

Obs. 5. Especially, the due consideration of them is abundantly sufficient to rebuke all covetous inclinations and desires, which without it will be prevalent in us in a time of straits and trials. Whereas these words contain a promise made of old unto some or other, we must inquire into the circumstances of it, as unto whom it was made, and when, and on what occasion.

There is a promise to this purpose, yea in these very words, given unto Solomon by David, in the name of God: “The LORD God, even my God, will be with thee; he will not fail thee, nor forsake thee,” 1 Chronicles 28:20. And it is found frequently repeated unto the church, as unto the substance of it. See Isaiah 41:10-13. But it is generally granted that it is the promise which God made unto Joshua when he gave him in charge the great work of destroying the enemies of the church in the land of Canaan. So are the words of God unto him expressly, Joshua 1:5, “I will not fail thee, nor forsake thee.” The words, indeed, were used by Moses unto Joshua before, Deuteronomy 31:6; Deuteronomy 31:8; where the translation of the LXX. is much the same with the words used by the apostle in this place: but whereas the apostle refers the words spoken immediately to the speaking of God himself, “For he hath said,” they are taken from that place in the Book of Joshua, where God speaks directly unto him; and not from that in Deuteronomy, which are the words of Moses.

Now this promise was personal, and given unto Joshua on the account of that great and difficult undertaking which he was called unto, in the conquest of Canaan. It is not therefore easily to be understood how an application may be made of it unto every individual believer, in all their straits and trials. To clear this difficulty, we may observe,

[1.] That the dangers and difficulties which every believer has to undergo in his spiritual warfare, especially in times of trial and persecution, are no less than those that Joshua conflicted withal in his wars, nor do stand in less need of the especial presence and assistance of God to overcome them than his did. And therefore, in using these words unto Joshua, God did but expressly declare, for his encouragement, how he will deal with all believers, in every state and condition that he calls them unto.

[2.] The faith of all believers stands in need of the same supportment, the same encouragement with that of Joshua, and is resolved into the same principles with his, namely, the presence and assistance of God. Wherefore,

[3.] All the promises made unto the church, and every particular member of it, for the use of the church, are made equally unto the whole church, and every member of it, in every age, according as the grace and mercy of them is suited unto their state and condition. There was in many of the promises of old something of especial privilege (as in that of a kingdom to David) and somewhat that respected circumstances, and the state of the people in the land of Canaan, wherein we are only analogically concerned; but as unto the grace, love, and mercy of God in them all, with their accommodation unto all our cases and necessities, they belong unto all believers, no less than they did unto them unto whom they were first given and made. Hence,

[4.] Faith sets every believer in the room or place of him or them unto whom the promises were originally made; and as they are recorded in the Scripture, wherein God continues to speak unto the church, they are spoken directly unto every one of them. So the apostle here declares it: ‘“He hath said,” that is, unto you, and every one of you unto whom I speak, “I will never leave thee;”'which is the ground of the inference which he makes in the next verse. Yea,

[5.] Whereas those promises which contained especial privileges, (as those made to Abraham and David), and those which respected the interest of the people in the land of Canaan, did proceed from, and were enlivened by, the love and grace of God in the covenant made with the church, or all believers, every one of them may apply unto themselves the same love and grace, to be acted suitably unto their condition, by mixing those promises with faith. For if “whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scripture might have hope,” as Romans 15:4, much more are the promises recorded therein for our use and benefit.

There hath not been in our days a more desperate attempt against the life of religion, and the whole covenant-relation between God and the church, than that whereby the application of the promises recorded in the Scripture unto the present state, condition, and wants of believers, hath been opposed and ridiculed. But faith will triumph over such foolish and impious assaults.

In brief, all the promises recorded in the Scripture, being nothing but ways and means of the exhibition of the grace of the covenant, which is made with the whole church, with all believers, and the accommodation of it unto their state, condition, and occasions; being all in the ratification of the covenant made “yea and amen in Christ Jesus, unto the glory of God by us;” they do equally belong unto all believers, and what God says in any of them, he says it unto every one that doth truly believe.

Herein, then, lieth the force of the apostle's argument: That if God hath said unto every one of us, what he said unto Joshua, that he will never leave us as to his presence, nor forsake us as to his assistance, we have sufficient ground to cast away all inordinate desires of earthly things, all fears of want, and other pressures, to rest quiet and contented with his undertaking for us.

3. This inference, from this promise given unto us, the apostle declares in the next verse, confirming it with the experience of David; which was not peculiar unto him, but is common to all believers.

Hebrews 13:6. “So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.”

We may every one of us say as David did in the like case; for he so spake in confidence of the same promise of the presence and assistance of God, which is given also unto us. The words are taken from Psalms 118:6, “The LORD is on my side, (for me, my helper;) I will not fear what man can do unto me.” To the same purpose the psalmist speaks, Psalms 56:3-4; Psalms 56:11; only for “man,” verse 4, he useth the word “flesh,” “what flesh can do unto me;” with a great contempt of all the power of his adversaries.

He confirms his argument by a divine testimony; wherein we may consider both the manner of its introduction, and the testimony itself.

(1.) The former is in these words, “So that we may boldly say;” or, “So as that we are bold to say;” or, “We do boldly say,” or have right so to do: the verb being of the infinitive mood, may be limited either of these ways.

“So that,” or “so as that;” a note of inference, or collection of one thing out of another. ‘By what is said to us, we are enabled and justified thus to say ourselves.'

“Boldly;” ‘We being hold, using confidence, may say.'This the apostle ascribes to us herein,

[1.] Because it is evident that David, in uttering those words, did use a more than ordinary boldness and confidence in God. For he spake them first in a time of great distress, “when the Philistines took him in Gath,” and his enemies were continually ready to “swallow him up,” Psalms 56:1-2. In the midst of this distress, with great confidence he expresseth his trust in God, and says, “I will not fear what flesh can do unto me,”

Psalms 56:4. And in the same state he was, Psalms 118:6-10. The like confidence in the like condition is required of us.

[2.] Because an act of high trust and confidence in God is required unto the profession here expressed. The word signifies the frame of mind that is in valiant men when they are preparing with shouts to engage against their adversaries.

[3.] To intimate our duty on this occasion; which is, to cast out all fears, every thing that may intimidate our spirits, or disquiet our minds, or hinder us from making a cheerful profession of our confidence in God. For that is required of us. We are to “say” what we believe, to profess it; yea, to glory and make our boast in God, against all opposition. Wherefore,

Obs. 6. The cheerful profession of confidence in God, against all opposition, and in the midst of all distresses, is that which believers have a warrant for in the promises that are made unto them.

Obs. 7. As the use of this confidence is our duty, so it is a duty highly honorable unto the profession of the gospel. “Degeneres animos timor arguit.”

In the application of this testimony, as taken from Psalms 56:4, the apostle supposeth that David spake these words not merely in his own person, and with respect unto his own case, or the especial promises he had about it, but in the person of the whole church, or on the general right of all true believers. For it is the word of God, or the promises therein contained, which are common to all believers, which was the ground of what he said or professed. So the words in the beginning of the verse do testify, “In God I will praise his word.” He would give unto him the glory of his truth and power, by believing. Wherefore,

Obs. 8. Believers having the same grounds of it that he had, may use the same confidence that he did. For outward circumstances alter not the state of things as unto faith or duty. We may use the same confidence with him, though our case be not the same with his. And,

The apostle, in the application of this testimony, extends the case which he at first applies his exhortation unto. For at first he speaks only with respect unto want and poverty; but here he compriseth in it persecution and oppression, which usually are the causes of distressing want and poverty.

(2.) These things being premised, we may proceed to inquire what is in the testimony itself produced, unto the end of the apostle's exhortation. And we may consider,

[1.] That there is an opposition, a conflict, a contest, between distinct parties, supposed in the words. And the persons concerned immediately herein, are believers on the one hand, and man on the other; whereon a third person, namely, God himself, interposeth, and becometh a party in the contest. For,

[2.] God is herein on the side of the church: “The LORD is my helper;” ‘a helper unto me.'Respect seems to be had in this expression unto Psalms 118:6-7; though the words also of Psalms 56 are intended. And there are two ways whereby the psalmist asserts this matter:

1 st . יְהָֹוה לִי, verse 6, ‘ “The LORD is unto me, for me, on my side,” (as we render it,) in this contest.'

2 dly . יְהָֹוה לִי בְּעֹזְרָי, verse 7, say we, “The LORD taketh my part with them that help me;” ‘the LORD is for me among the helpers.'Both these the apostle compriseth in this one, ἐμοὶ βοηθός, “he is my helper.” Wherein the help of God in this case consists, we shall show immediately. In the meantime, it is certain that believers do stand in need of help in that contest which they have with the world. Of themselves they are not able to go through it with success. Yet have we no reason to fear an engagement in what is above our strength or ability, when we have such a reserve of aid and assistance; but in whatever befalls us, “we may say boldly, We will not fear.” For if God be on our side, “if God be for us, who shall be against us?” Let who so will be so, it is all one, the victory is secured on our side.

[3.] There is a double opposition in the words, giving an emphasis unto the sense of the whole:

1 st . Between God and man. “The LORD is on my side; I will not fear what man can do.” And this “man” he calls “flesh,” Psalms 56., “what flesh can do.”

2 dly . Between what God will do, “He will help;” and what men can do, expressed in the psalm by an interrogation in way of contempt, “What can flesh do to me?” that is, ‘whilst God is my helper.'

[4.] This help of God, which believers are assured of in their trials, and under their persecutions, is twofold.

1 st . Internal, by supplies of grace, spiritual strength, and consolation, enabling them with a victorious frame of mind to go through all the difficulties and dangers of their conflict with a certain success;

2dly . External, in actual deliverance, by the destruction of their adversaries: both which are frequently exemplified in the Scripture, and present experience.

[5.] There is a double contempt cast on the adversaries of the church:

1 st . From their state: they are but “man,” “what man can do;” which he calls “flesh” in the psalm, a poor, contemptible, dying worm, compared with the eternal, infinitely powerful God.

2 dly . From his power: “What can he do?” whatever his will and his desires may be, in his power he is weak and impotent. And that which we are taught from hence is,

Obs. 9. That all believers, in their sufferings, and under their persecutions, have a refreshing, supporting interest in divine aid and assistance. For the promises hereof are made unto them all equally in their suffering state, even as they were unto the prophets and apostles of old. And,

Obs. 10. It is their duty to express with confidence and boldness at all times their assurance of the divine assistance declared in the promises, to their own encouragement, the edification of the church, and the terror of their adversaries, Philippians 1:28.

Obs. 11. Faith duly fixed on the power of God as engaged for the assistance of believers in their sufferings, will give them a contempt of all that men can do unto them.

Obs. 12. The most effectual means to encourage our souls in all our sufferings, is to compare the power of God who will assist us, with that of man who doth oppress us So is it prescribed by our blessed Savior, Matthew 10:28.

Obs. 13. That which in our sufferings delivereth us from the fear of men, takes out all that is evil in them, and secures our success.