same purpose; which signifies not a self-sufficiency, but a satisfaction in ourselves, as to what we have, 1 Tim. vi. 6. So also is avтаĻKNÇ, which we render content,' Phil. iv. 11, that is, satisfied in our condition. This is that which the apostle opposeth to 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, I. 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 to rolę Tapovσiv, such things as we have,' or things that are present,' as it is in the original. Now things present are not here opposed to things that are future; as though we should be content with them, and not look after the future reward. But they are opposed to things which are not present with us in our present state and condition, though so they might be; and, therefore, as to the sense it is rendered by such things as we 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, Phil. iv. 11, I have learned,' ev ois εy avτaokηs εival, 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 Tim. vi. 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 to contentment, a man need seek no further. But among other evils that we may undergo for the gospel, we may be called to hunger and nakedness, Rom. viii. 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. 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 to it, and so to enlarge the provision of earthly things for ourselves and our families. Honest industry, even to 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 betaxe ourselves to monastic idleness, under a pretence 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. 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. 2. Of all anxious care, distrust of things future, or complaints of things present. 3. Of that foolish elation of mind, and contempt of others, which riches give to men of weak minds. For contentment is a grace in the rich, as well as in the poor.

5. It is opposed in this place to, and as a remedy of a double evil. 1. Of distress and distrust under an apprehension of want.

despondency under oppression, persecution, and suffering the things that men can do to us, or bring on us. And both these evils arise from covetousness, or an inordinate desire after, and valuation of earthly things.

Secondly. 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.' 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 to what occasion First. He hath said.' That this is causal, as to the duty proposed, is declared in the conjunction yap, for.' Do so, for he hath said.' He nameth not the person that spake, but by way of eminence calleth him He,' пns, Thou art He,' Ps. cii. 28, which the apostle renders, ou avroç &, Heb. i. 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.' Auros son, was an ascription of honour to a man, but this avros EpηKEV, 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. III. 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, &c.

Secondly. What hath he said to this purpose, ov un σe ave, and ov un σε EYKATAλIπw, 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, oud, ov, un, as 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 or 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,

Obs. IV. The vehemency of the expression, by the multiplication of the negative particles, is an effect of divine condescension, to give the utmost security to the faith of believers in all their trials. That God doth design in general so to do, our apostle declares at large, Heb. vi. 17, 18, whereon see the exposition.

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

Obs. VI. 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.

Thirdly. Whereas these words contain a promise made of old to some or other, we must inquire into the circumstances of it, as to whom it was made, and when, and on what occasion. There is a promise to this purpose, yea, in these very words, given to Solomon by David in the name of God. The Lord God, even my God, he will be with thee, he will not fail thee nor forsake thee,' I Chron. xxviii. 20. And it is found frequently repeated to the church, as to the substance of it; see Isa. xli. 10-13. But it is generally granted, that it is the promise which God made to Joshua, when he gave him iu charge the great work of destroying the enemies of the church in the land of Canaan. So are the words of God to him expressly, Josh. i. 5, I will not fail thee nor forsake thee.' The words indeed were used by Moses to Joshua before, Deut. xxxi. 6, 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 to him, and not from that in Deuteronomy, which are the words of Moses. Now this promise was personal, and given to Joshua on the account of that great and difficult undertaking, which he was called to in the conquest of Canaan. It is not, therefore, easily to be understood, how an application may be made of it to 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 is to undergo in his spiritual warfare, especially in times of trials 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 to Joshua, God doth but expressly declare for his en

couragement, how he will deal with all believers in every state and condition that he calls them to.

2. The faith of all believers stands in need of the same support, 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 to the church, and every particular member of it, for the use of the church, are made equally to the whole church and every member of it, in every age, according as the grace and mercy of it is suited to 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 to the grace, love, and mercy of God in them all, with their accommodation to all our cases and necessities, they belong to all believers no less than they did to them, to whom they were first given and made. Hence,

4. Faith sets every believer in the room or place of him or them to whom the promises were originally made; and as they are recorded in the Scripture, wherein God continues to speak to the church, they are spoken directly to every one of them. So the apostle here declares it; He hath said,' that is, to you, and every one of you to 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 with all believers, every one of them may apply to themselves the same love and grace, to be acted suitably to their condition by mixing those promises with faith. For if all things that were written beforehand, were written for our learning, that we, through patience and comfort of the Scripture, might have hope,' as Rom. xv. 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, to 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 to their state, condition, and occasions, being all in the ratification of the covenant, made yea and amen in Christ. Jesus to the glory of God by us:' they do equally belong to all believers, and what God says in any of them, he says it to every one that doth truly believe.

Herein then lieth the force of the apostle's argument; that if God hath said to every one of us, what he said to 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.

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

VER. 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 to us: the words are taken from Ps. cxviii. 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, Ps. lvi. 3, 4, 11, only for man,' ver. 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. First. 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. "QOTE 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 ourselves are enabled and justified thus to say.

Boldly,' Jappoνvтas nuas, we being bold,' using confidence, may say.' This boldness 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, Ps. Ivi. 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,' ver. 4. And in the same state he was, Ps. cxviii. 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 to 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 λeyev, to say,' what we believe, to profess it, yea, to glory and make our boast in God against all opposition. Wherefore,

Obs. VII. 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.