the latter clause, by a multiplication of the negative particles (8, 8, μn,) seeing two of them are used in the former clause; the design of it is, to obviate all objections which fear and unbelief may raise against the assurance given, under a pretence of some peculiarity of circumstances; be they what they will, saith God, "I will not at any time, on any occasion, for any cause, leave thee or forsake thee."

In the negative expressions, positive blessings are contained, and those distinct also as the expressions are; by the one, the continuance of God's presence is intended; by the other, the continuance of his help; I will not leave thee; or withdraw my presence from thee; I will never forsake thee; or suffer thee to be helpless in any trouble.

Wherefore 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.

§4. There is a promise to this purpose 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," 1 Chron. xxviii, 20; and it is frequently repeated to the church, as to the substance of it, see Isa. xli, 10-13; but it is generally granted, that this promise is that which God made to Joshua, when he gave him in charge the great work of destroying the enemies of the church in the land of Canaan; Jos. i, 5, "I will not fail thee, nor forsake thee;" now though this promise was personal, and given to Joshua on account of that great and difficult undertaking; yet-seeing the dangers and difficulties which every believer is to undergo in the spiritual warfare, especially in times of persecution and extraordinary trials, are no less than those that Joshua under went in his

wars; and seeing they stand in no less need of the s pecial presence and assistance of God to overcome them, than he did-God thereby expressly declared how he will deal with all believers in every state and condition that he calls them to; their faith stands in need of the same support, the same encouragement with that of Joshua, and it is resolved into the same principles the presence and assistance of God; wherefore, 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 are suited to their state and condition; herein then lieth the force of the apostle's argument; that if God hath said unto every one of us, what he said to Joshua,—that he will never leave us as to his persence, 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, and to rest quiet and con. tented with his undertaking for us.

§5. "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, and in his confidence of the same promise of the divine presence and assistance that is given also to us; Psal. cxviii, 6, "The Lord is on my side," (for me, my helper) I will not fear; what can man do unto me? To the same purpose the Psalmist speaks, Psal. Ivi, 3, 4, 11.

"So that we may boldly say;" by what is said to us we are enabled and justified thus to say ourselves; boldly, (Oappavτas npas) we being bold, using confidence; to intimate our duty on this occasion, which is to cast out all fears, every thing that might intimidate our spirits, or disquiet our minds, or hinder us from making

our cheerful profession of our confidence in God; for we are (λɛyɛw) to say what we believe, yea, to glory and make our boast in God against all opposition.

In the application of this testimony, Psal. Ivi, 4; the apostle supposeth that David spoke these words in the person of the whole church, or on the general right of all true believers; for having the same grounds of it that he had, they may use the same confidence that he did, though their outward circumstances be specifically different; in whatever befalls us we may boldly say "we will not fear;" for, if God be for us, who shall be against us?

This help of God, which believers are assured of in their trials, is either internal, by supplies of grace, spiritual strength of consolation, enabling them with a victorious frame of mind to go through all the difficulties and dangers of their conflict with certain success; or eternal, in actual deliverance by the destruction of their adversaries; both which are frequently exemplified in the scripture, and by more recent experience.

§6. And that which we are taught from hence, is; 1. All covetousness is inconsistent with a Christian conversation; nor is there any thing at this day, that doth more stain the glory of our Christian profession.

2. Covetousness, in any degree, is highly dangerous in a time of suffering for the gospel; for there is no sin that so intimidates the spirits and weakens all resolution, at such a time as this doth; it is always accompanied with distrust of God, an over valuation of earthly things, anxiety and disquietude of mind, irregular contrivances for supply, and reserves of trust in what men have, with other evils innumerable.

3. The divine presence, and divine assistance, which are inseparable, are the spring of suitable and sufficient relief to believers in every condition.

4. Especially the due consideration of them is abundantly sufficient to rebuke all covetous inclinations and desires, which, without it will, be prevalent in a time of straits.

5. The cheerful profession of confidence in God against all opposition, and in the midst of distresses, is what believers have a warrant for in the promises.

6. As the use of this confidence is our incumbent duty, so it is a duty highly honorable to the profession of the gospel.

§7. 1. All believers have, in their sufferings, a refreshing, supporting interest in divine aid, the promises being made to them all equally in their suffering state, even as they were to the prophets and apostles of old.

2. 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, Phil. i, 28.

3. 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.

4. The most effectual means to encourage our souls in all our sufferings, is to compare the power of God, who will assist us, and that of man oppressing us, Matt. x, 28.

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

secures our success.

VERSE 7.

Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation,

$2. Introduction and design $2, 3. Of remembering our teachers. §4. Imitating their faith. 56. Regarding the end of their conversation, $6. Observation.

§1. FROM a prescription of the forgoing duties of morality, the apostle proceeds to those which concern faith and worship, laying the foundation of them in that respect, which is due to those who declare to us the words of truth for their work's sake, and on account of the example which they give us.

That which the apostle designs in the following discourse is, perseverance in the faith, and profession of the truth, in opposition to an inclination to "various and strange doctrines," ver. 8.

§2. "Them which have the rule over you;" so Erasmus, (eorum qui vobis præsunt) of them who preside over you; but it is an evident mistake. What seems to have led into it is, that the word (78μɛvos) is a participle of the present tense; but it is most frequently used as a noun, and so it is here. It is used repeatedly in this chapter, ver. 7, 17, 24; for an officer or officers in the church; that is, such as go before and direct it, which is the nature of their office; bishops, pastors, elders, who preside in the church to guide it; for they have such a rule as consists principally in spiritual guidance.

And, by the description following, it is evident, that the apostle intends all who had preached the word of God to them, whether apostles, evangelists as pastors, who had now finished their course.

(Mvnuovevεle) remember them; be mindful of them, so as to "esteem them very highly in love for their works sake," 1 Thes. v, 16; and the same respect we are to have for them when they have finished their work. Suddenly to forget them, is an evidence, that we have not profited much by their labors. We ought,