Commentary on Hebrews

§. 92. Of the Wilderness as a place of extraordinary provision.

THe place where their sin was committed, is here said to be the Wilderness.

The Wilderness here intended was a large vast place betwixt the red Sea 〈◊〉 Jordan. Through the red Sea they came into it, Exod. 15. 22. and through Jordan they went out of it, Josh. 3. 1, &c.

This was a very barren place; It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter, or fruit. It was not fit to sow 〈◊〉 other seed, or to set trees, or other plants therein. It afforded no manner of •… dinary commodities for man's use. Neither were there any Cities, Towns or 〈◊〉 therein for their habitation.

God purposely brought his people into that place to prove them, Exod. 20. 〈◊〉 Deut. 8. 2, 16. For he made that his School; where he gave them all his 〈◊〉 ; and did more and greater wonders then ever he did, from their first being 〈◊〉 people to the coming of the Messiah.

That place, and the time of the Israelites abiding therein, was an especial 〈◊〉 of the abode of the Church militant here on earth. Very frequent mentio •… made of the particular acts of God's providence in that place and time, both by •… ceeding Prophets, and also by Christ and his Apostles.

Here the Apostle expressly mentioneth the wilderness:

• 1. To point out the distinct History which he aims at: that thereby 〈◊〉 might the more distinctly know the sin that he would have them to 〈◊〉 heed of.
• 2. To prevent an Objection: For they who tempt, will be ready to say, Is 〈◊〉 not cause? Am I not in such and such straits? Am I not brought to such and 〈◊〉 wants? To answer that, the Apostle shows how they provoked God, Who •… pted him in the wilderness; where they were brought to very great wan •… s 〈◊〉 straits.
• 3. To aggravate the sin: and that by the many evidences of that 〈◊〉 God took of them, and of that provision which he made for them according 〈◊〉 their needs.

When they were in a place where they had no ordinary means to guide the •… , 〈◊〉 were to travel sometimes in the day, sometimes in the night, The Lord went 〈◊〉 them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of 〈◊〉 to give them light, Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close, as they knew not where to escape, God opened a way for them 〈◊〉 the red Sea, Exod. 14. 22. Where they could find no water but that which 〈◊〉 bitter. God made those waters sweet, Exod. 15. 25. When they had no bre •… d eat, God gave them Manna from heaven: So also he gave them Quails, when they had no flesh, Exod. 16. 13, 15. Where at another time they had no water at all, God caused water to flow out of a Rock for them, Exod. 17. 6. When their implacable enemies the Amalekites set upon them, the Lord delivered those enemies into their hands, Exod. 17. 13. The Lord so ordered matters while they were in the wilderness, that their clothes for forty years waxed not old upon them, nor their shoes, neither did their feet swell, Deut. 8. 4. & 29. 5. In all that time they lacked nothing, Deut. 27. Neh. 9. 21.

Notwithstanding these, and other like seasonable fruits of God's providence over them, they continued to tempt and provoke God, even in the wilderness, the place of his extraordinary providence.

Hereby we see that no evidences of God's Care, Power, Goodness, and other Divine Excellencies, will work upon incredulous persons. All the miracles that Christ wrought, wrought nothing upon the Jews among whom he lived.

We shown before (§. 84.) that unbelief was an especial cause of hardness of heart. Nothing works upon an hard heart. See §. 128.

What cause have we in this respect to judge ourselves to be much hardened in our hearts, who have long lived in Christ's School, where we have had his Word, and all his sacred Ordinances, to build us up in our most holy faith: who also have long lived, not in a barren and dry wilderness, but in a fertile place, flowing with milk and honey, as Canaan did: where we need no Manna to fall from heaven, because the earth brings forth store of Corn: where we need not that Rocks should be smitten to send forth water, because springs of sweet water are in every corner, and rivers of water run thorough all the parts of the Land, and other like blessings so abound, as we need not such extraordinary provisions as were made for the Israelites in the wilderness. If the wilderness in regard of God's extraordinary provision for them, did aggravate their sins, how much more doth England, and God's gracious dealing with us therein, aggravate our sins? O let us consider this, that we may endeavor to walk more worthy of God's favors to us then formerly we have done.

§. 93. Of the Wilderness as a place wherein the Israelites were brought to great straits.

AS the wilderness was considered in the former §, a place of God's extraordinary providence and goodness: So it may be also considered as a place wherein the Israelites were oft brought to great straits: and yet that did not excuse their sin in tempting God. For by their tempting God in the Wilderness, they provoked him: So as straits and distresses are not sufficient excuses of tempting God. We ought not to doubt of God's Providence, or of his Power, or of his Goodness, or of any of his Divine Attributes, because we are in want, or in any other strait. The Devil took an oceasion from Christ's being forty days in the wilderness, to solicit him to use an indirect course for providing sustenance to himself: but Christ refused so to do, Matth. 4. 3, 4. If thou faint in the day of adversity, thy strength is small, Prov. 24. 10. The day of adversity is the time for a man to manifest his courage: to faint then, when he should show most courage, argues little or no courage.

God's Power and Providence is not straitened by men's straits: He can work as it pleaseth him, without means, as in creating all things; or with means, and those ordinary, which are comprised under daily bread, Mat. 6. 11. or extraordinary: And that

• 1. In the kind, Exod. 16. 15.
• 2. In the quantity, as the little meal in the barel, and oil in the cruse nourished Elijah, a widow, and her family a long time, 1 Kin. 17. 16.
• 3. In the quality: as course pulse nourished Daniel, and his companions, as well as the daintiest meat that a King could afford, Dan. 1. 12, &c.
• 4. In the manner of getting: as a Raven was Elijah's cater to provide him bread and meat morning and evening, 1 King. 17. 6.

Yea God can preserve by contrary means: for Jonah was preserved from being drowned in the belly of a Whale, Jonah 1. 17.

We ought in this respect to arm ourselves against trial: and beforehand to meditate on God's Power, Wisdom, Goodness, Providence, Presence, Truth and Faithfulness: and to be of his mind, who said, Though I walk thorough the valley of the shadow of death, I will fear no evil, Psal. 23. 4.

How doth this aggravate their incredulity who in time of peace, plenty and all needful prosperity, thorough distrust fullness tempt God! How many covetous rich men upon fear of future want, treasure up all that they can any way get? How many timorous persons living where the Gospel is maintained, upon fear of a change, yield to Superstition and Idolatry? If being in the straits of a wilderness excuse not a man from tempting God, can such as tempt God in a plentiful 〈◊〉 secure Canaan think to be excused?

§ 94. Of the adverb •… when or where.

IN this verse the Apostle doth more particularly exemplify the sin here forbidden.

The first particle being an adverb, and set alone, as here it is, is put for the place, and translated where, as Mat. 18. 20. Luk. 4. 16, 17. Act. 3. 13. Rom. 4. 15▪ Rev. 17. 15. When it is joined with a Preposition that limiteth it to the time, it signifieth time, and is translated till, Mat. 1. 25. Mar. 13. 30. until, Mat. 17. 9. while •… ▪ Mat. 14. 22. Thus there is a Preposition joined with this adverb, v. 13. and translated while.

I find not this adverb set alone, as here it is, in the New Testament, put for the time, but everywhere for the place: By most Expositors it is here so taken.

The Hebrew word used Psa. 95. 9. is also put for the place, and translated where in our former English, and so do most Expositors there translate it, and i •… other places also as Gen. 2. 11. & 28. 13.

Whether this adverb be taken for the time when, or for the place where, •… tend to the same end, namely, to declare that particular sin against which the Apostle forewarns the Hebrews, even that which the Israelites committed in the wilderness, and that while they were there; So as this adverb whether it be •… ken for time or place, hath reference to the last word of the former verse, which 〈◊〉 ▪ the wilderness.

§. 95. Of avoiding the sinful courses of forefathers.

THE Persons whose ill example is to be shunned, are here set down under th •… relative, Fathers.

The Hebrews came from Abraham, Isaac, and Jacob, and by a lineal des •… from those Israelites that were in the wilderness. Hereupon this correlative 〈◊〉 is here used.

In relation to the Jews, both Abraham and also all others descending from 〈◊〉 and living under the Law are called Fathers in the New Testament. See Chap. •… . v. 1. §. 11. But here it is restrained to such Israelites as lived in the Wilderness▪ So in sundry other places, as, John. 6. 31, 49, 58. Act. 3. 22. & 7. 38, 39. 1 Cor. 10▪ •… . These Fathers therefore were they whom the Lord delivered out of the Egyp •… bondage, and brought with a mighty hand by great wonders into a place of freedom, where after an especial manner he nurtured them, as was shown 〈◊〉 §. 92.

The Apostle sets them out under this Title Fathers, because people use to 〈◊〉 much opinionated with an high conceit of their Fathers; So were the Jews esp •… ally, and in that respect prone to imitate them in everything, even in their 〈◊〉 courses: Therefore to root out that conceit, the holy Ghost in the 95 Ps •… and in this place, expresseth their Fathers, and sets them out to be notorious •… bells, and as rebels severely punished by God.

Can we now think that the practice of Ancestors who are called Fathers i •… 〈◊〉 itself a sufficient warrant for their posterity, who come after them, to do as 〈◊〉 did, and to tread in their paths? It is exptesly said that God gave Laws, which should be made known to the generation to come, that they might not be as their Fathers a stubborn and rebellious generation, &c. Psa. 76. 5, 6, 8. This charge is expressly given by the Lord, Be ye not as your Fathers, Zec. 1. 4. Steven doth thus aggravate the sins of the Israelites; As your Fathers did so do ye: Acts 7. 51.

Our Fathers were of the same mould as we are, all sprouting out of the same cursed stock. They ignorant of God's will as well as we, they of a rebellious disposition as well as we; They prone to all manner of sin as well as we. What sin might not be justified if the practice of Ancients were a sufficient warrant?

This is a Point to be the rather observed in these days, because the pattern of Fathers and Ancestors is much stood upon, It is a common plea, when an evil practice is spoken against, to say, Our Fathers did so, Many superstitious and idolatrous courses are hereby patronized. The Lord in his Law makes this an aggravation of sin, that children walk in the evil courses of their Fathers: I am a jealous God, saith the Lord, visiting the iniquities of the Fathers upon the Children, Exo. 20. 5. namely, such Children as tread in their Fathers steps.

§. 96. Of tempting God.

THe sin of the fore-mentioned Fathers is set down in these two words, tempted, proved; the latter being added as an explanation of the former; For to tempt one is to try or prove whether he be such an one, as he is taken to be or can and will do such and such a thing.

This latter word proved may be added as an effect or consequence following upon the former, as if it had been said, By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be. The Greek word here translated proved signifieth to discern, and is so used, and translated twice in one verse, Ye can discern the face of the Skey, and of the earth, but how is it that ye do not discern this time? The Hebrew word also so used, Gen. 42. 15, 16. Hereupon God is said to be a trier of the heart, Psa. 7. 9. Jer. 17. 10. that is, one who findeth out and discerneth what is in man's heart.

If it be here taken as an explanation of the former word, and so set forth in general the same sin that the former doth, then two words are here used for the greater aggravation of the sin.

Of the meaning both of the Hebrew word used by the Psalmist, and also of the Greek word here used by the Apostle, and translated tempted, and of the divers kinds of temptations, See the Guide to go to God on the Lord's Prayer, Peti. 6. §. 170.

Tempting of God in this place is set down as a sin which provoked God, and so is taken in the worst sense. In general every transgression is a tempting of God; In which respect it is said of those who tempted God, that they hearkened not to his voice▪ Num. 14. 22, Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sins are so many particular instances of their tempting God, for by such sins men make a trial of God's justice whether he will execute vengeance upon them or no.

In particular men tempt God by two extremes, one is presumption, the other distrustfulness▪ Both these arise from unbelief. That distrustfulness ariseth from unbelief is without all question: And howsoever presumption may seem to arise from over much confidence, yet if it be narrowly searched into we shall find that men presume upon unwarrantable courses, because they do not believe that God will do, what is meet to be done, in his own way. Had the Israelites believed that God in his time and in his own way would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them without the Ark of the Lord, and without Moses, as they did, Num. 14. 40. &c.

Men do presumptuously tempt God when without warrant they presume on God's extraordinary power and providence; That whereunto the devil persuaded Christ when he had carried him up to a pinnacle of the Temple, namely, to cast himself down, was to tempt God; therefore Christ gives him this answer, Thou shalt not tempt the Lord thy God, Matth. 4. 5, 6, 7.

Men distrustfully tempt God when in distress they imagine that God cannot o •… will not afford sufficient succor. Thus did the King of Israel tempt God when •… e said, The Lord hath called these three Kings together, to deliver them into the hand 〈◊〉 Moab, 2 Kin. 3. 13. So that Prince who said, Behold, if the Lord would make wind •… heaven, might this thing be? 2 Kin. 7. 2.

As the Israelites in the Wilderness tempted God through presumption N •… . 14. 44. So most frequently through distrustfulness; as at the Red Sea when P •… raoh pursued them, Exo. 14. 11, 12. and at Marah where the waters were bitter, Exo. 15. 23, 24. and in Sina where they wanted bread, Exo. 16. 2, 3. and in R •… dim where they wanted water, Exo. 17. 3. and in Kadesh upon the like occasion, Numb. 20. 2. and in Kibroth-Hattaavah, where they lusted after flesh, Numb. 11. 4. and when the Spies were returned from searching the Land ( Numb. 14. 2.) And when the Lord had executed just judgment on Rebels ( Numb. 16. 41.) And when they compassed the Land of Edom (Numb. 21. 4, 5.) and at sundry other times.

The heinousness of this sin is manifest by the Causes and Effects thereof, and also by the severe judgments inflicted thereupon,

• I. The Causes of tempting God, are these,
  • 1. Want of Understanding. This doth Moses thus set out, The Lord hath an given you an heart to perceive, and eyes to see, and ears to hear unto this day, Deut. 29. 4.
  • 2. Forgetfulness. This the Psalmist thus expresseth, They forgot his works, and his wonders that he had shown them (Psal. 78. 11.) They soon forgot his works, &c Ps. 106. 13.
  • 3. Unbelief. Ye did not believe the Lord your God, faith Moses to the Israel •… , Deut. 1. 32. & 9. 23. This cause of the Israelites tempting God doth the Psal •… ost mention, Psal. 78. 22, 32. & 106. 24. Yea Moses and Aaron were hereby bro •… to tempt the Lord, Numb. 20. 12.
  • 4. Too light esteem of God, Who is the Lord, that I should obey his voice▪ si •… Pharaoh, who exceedingly tempted God, Exod. 5. 2.
• II. The Effects arising from that sin of tempting God, or Concomi •… which go along with it, are
  • 1. Murmuring against God ( Numbers 14. 29.) and against his Ministers, Numb. 14. 2.
  • 2. Impatience in straits, They waited not for his counsel, Psa. 106. 13.
  • 3. Rebellion. The Psalmist styleth these tempters of God, A stubborn and 〈◊〉 ous generation, Psal. 78. 8.
  • 4. Blasphemy. What a blasphemous speech was this, Is the Lord amongst 〈◊〉 no? Exod. 17. 7.
  • 5. Apostasy. They said one to another, Let us make a Captain, let 〈◊〉 turn into Egypt, Numb. 14. 4. They turned back, and dealt unfaithfully, &c Psal. 78. 57.
• III. The judgments inflicted on the Israelites who tempted God in the wi •… nesse, were very terrible, as Plague (Numb. 16. 46.) Fire (Numb. 11. 1.) 〈◊〉 Serpents (Numb. 21. 6.) The earth swallowing them up (Numb. 16. 32.) Their 〈◊〉 mies destroying them (Numb. 14. 45.) Multitudes destroyed together, as two 〈◊〉 and fifty (Numb. 16. 35.) Three thousand, Exod. 32. 28. Fourteen thousand s •… hundred (Numb. 16. 49.) Four and twenty thousand (Numb. 25. 9.) Yea by 〈◊〉 all above twenty year old that came out of Egypt save two only, Numb. 14. 〈◊〉 30. & 26. 65.

How watchful ought we to be against a sin so heinous, so terrible? We •… exceeding prone hereunto. By open notorious sins men tempt God, and 〈◊〉 whether he be a God of vengeance. By secret sins, whether he be an All-se •… God. By covetous practices, whether he be a provident God. By despair, 〈◊〉 there he be a merciful God. Thus in other sins we tempt him in other his D •… Excellencies.

For preventing and redressing this sin, it will be good frequently and serio •… to meditate on God, on his glorious Majesty, on his supreme Sovereignty, on his Almighty Power, on his absolute Jurisdiction, on his unsearchable Wisdom, on his free Grace, rich Mercy, abundant Kindness, great Forbearance, and other Divine Excellencies: Yea, and on his great and glorious Works in all ages performed.

As we acquaint ourselves with these, so it will be our wisdom to submit ourselves wholly to his guiding Providence, and make his Will the rule of ours: Taking heed how we bring his actions to the bar of our reason.

§. 97. Of God's providing for ungrateful ones.

IT was shown in the beginning of the former Section, that the Greek word translated proved, signifieth also to discern, and by experience to find a thing to be so and so. A Noun derived from thence signifieth experience, (Rom. 5. 4.) and experiment (2 Cor. 9. 13.) and proof of a thing, 2 Cor. 2. 9. & 13. 3. Here it may intend, that by their tempting of God, they came to have a real and experimental proof of God's Power, Providence, and other Divine Excellencies.

Observe the particular instances noted in the former Section of their tempting God, and you shall find extraordinary proofs and experiments of God's extraordinary Providence. Thereupon a path was made in the Sea (Exod. 14. 22.) bitter waters were made sweet (Exod. 15. 25.) Manna and Quails were given (Exod. 16. 12.) Water flowed out of the Rock (Exod. 17. 6.) The brazen Serpent was erected (Numb. 21. 8.) and sundry other great works done.

God doth this in reference to Himself, to the Upright, and to the Ungratefull.

• 1. God doth hereby commend unto us his free Grace, his abundant Kindness, and his great Patience, and much Forbearance. Herein is verified that which Christ said of his Father, That he is kind unto the unthankful, and unto the evil, Luke 6. 35.
• 2. There were some upright and faithful mixed with the multitude of incredulous and rebellious Israelites: as Moses, Aaron, Hur, Caleb, Joshua, and others: Whereof, though many of them, for some particular sins, entered not into Canaan, yet were they accepted and approved by God; for their sakes God gave common proofs of his Providence, promiscuously to all of all sorts. Had there been ten righteous ones found in Sodom, both that and the other Cities about it might have been preserved from the fire and brimstone that destroyed them, Gen. 18. 32. For Jehoshaphat's sake, God extraordinarily provided water to preserve the Armies of three Kings, 2 King. 3. 14. The whole world receiveth much good for the sake of the Elect and upright that are therein.
• 3. God in bestowing blessing upon the incredulous and rebellious, affordeth thereby external means to reclaim them: but they by their obstinacy against those means, make themselves the more inexcusable, and increase their just condemnation the more, Rom. 2. 1, 4, 5.

This kindness of God so far manifested to those rebellious Israelites, is a sure ground of encouragement to God's faithful and upright servants, to seek and expect all needful blessing from him in all their needs and straits. Are not the faithful much better then the faithless? If God so fed, clothed, preserved, protected and directed incredulous, and unbelieving persons, what will he not do for his Elect effectually called, who in faith call upon him? Mat. 6. 26, 30. Luk. 18. 7.

§. 98. Of outward blessings no sure Evidences of God's fatherly love.

THese two words tempted, proved, being joined together, and referred to the same persons, show that they who did the one, did also the other. They who tempted God, by experience found that God was a God of Power, able to help in the greatest distress: a God of truth, faithful in keeping promise: a God of wisdom, ordering matters in the fittest season: a provident God, affording all things needful for people; yet were these no sure tokens of his fatherly love to them: for they so tempted him, as they grieved him: and he was displeased 〈◊〉 them.

God bestows outward blessings on such as have no assurance of his fatherly favor. The Lord set a mark upon Cain, lest any finding him should kill him, Gen. 4. 15. It doth not follow that Hagar in truth feared God, because God heard 〈◊〉 child's voice, and provided water for her and him, Gen. 21. 19. God gave to 〈◊〉 the fatness of the earth, and the dew of heaven, and yet loved him not, Gen. 27. 39. Mal. 1. 2.

Outward worldly blessings concerning this life, and our temporal estate, are common to all of all sorts: yea many of them to brute beasts. God giveth to the 〈◊〉 his food, Psal. 147. 9. He preserveth man and beast, Psal. 36. 6.

Yea God oft giveth outward blessings in wrath. He gave Israel a King in anger, Hos. 13. 11. When he gave quail to the Israelites, While the flesh was yet 〈◊〉 their teeth, yer it was chewed, the wrath of the Lord was kindled against 〈◊〉 , Num. 11. 33.

We are not therefore to judge of God's favor by outward blessings, nor 〈◊〉 that he loves us because he provides supply for our needs, or recovers us out 〈◊〉 sickness, or easeth us in our pains, or freeth us from our enemies, or 〈◊〉 otherlike blessings upon us. Tempters of God may prove and find God in 〈◊〉 kind to be good unto them. See the reasons hereof in the former Section. There are better and surer evidences of God's fatherly love: namely the inward •… money of God's Spirit, and the effectual operation thereof in regenerating us, 〈◊〉 working many sanctifying graces in us, and keeping us from tempting God.

§. 99. Of men's tempting God though they see his works.

FOr further aggravation of their sin, there is added a third act: They 〈◊〉 〈◊〉 works, saith God.

In Hebrew a word of the singular number is used thus, my work. But 〈◊〉 word is there collectively taken: and the singular number Synecdochically 〈◊〉 for the plural. So Psal. 44. 1. & 64. 9. But the Apostle expressly to clear the 〈◊〉 of the holy Ghost, useth the plural number, thus, My works.

Though both the Hebrew and Greek words translated works, are used to 〈◊〉 out common and ordinary works: yet also, especially when they have 〈◊〉 unto God, they are oft put for extraordinary works, works of wonder, even 〈◊〉 raculous works, as Psal. 44. 1. John. 5. 36.

The works here intended are those many and great wonders, which the Lord 〈◊〉 from Israel's passing through the red sea unto the wilderness, to their going through Jordan into Canaan.

Some of them were works of mercy, in providing for them things needful, 〈◊〉 delivering them from dangers: whereof see §. 92.

Others were works of judgment in punishing them for their sins: whereof see §▪ 96.

These were not works done in former ages, or in far remote parts of the world: to the notice whereof they could not come but by hear-say only: but they were works done among them, done upon them, so as they saw them.

Both the Hebrew word used by the Psalmist, and also the Greek word 〈◊〉 by the Apostle, signify a seeing of a thing present with the bodily eyes, Deut. 7. 19 Mark 11. 20.

Here is mention made of mighty works, and of their express seeing of 〈◊〉 What clearer evidence could they have of God's power and providence? yet 〈◊〉 tempted him. The clearest evidences which God can give of himself, and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts. Such •… ders did God in Egypt, as the Egyptians themselves could say to Pharaoh, 〈◊〉 thou not yet, that Egypt is destroyed? (Exod. 10 7.) yet did not Pharaoh •… ull Undeniable demonstrations were given by Christ's Birth, Life, Works, Doctrine, Death, Resurrection, Ascension, and Gifts that followed thereupon: that 〈◊〉 was the promised Messiah: yet to this day will not the Jews believe him so to be. Blindness of mind, and hardness of heart possesseth them. Besides their own natural blindness and hardness, The God of this world hath further blinded their minds and hardened their hearts, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4. 4. By experience we find that the clearest and brightest light doth no good to blind eyes.

We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions, or to the malice of Satan. For preventing this, let us not close our eyes against any light shown unto us, lest we prove like these Israelites, who though they saw with their own eyes God's wonderful works, yet continued to tempt him.

§. 100. Of God's continuing to show his power among such as oppose it.

THere is yet a further aggravation of their sin by the time here set down under this phrase, forty years.

In Psal. 95. 10. this circumstance of time, forty years, is referred to God, and to his grieving for their obstinacy. For God is there thus brought in complaining, Fourty years long was I grieved, &c.

The reason why God continued so long to be grieved, was because they continued so long to tempt him.

The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause: but makes it the more clear. So long as they tempted God they grieved him. Therefore in that they tempted him forty years, they grieved him forty years. This the Apostle himself asserts under this question, ( v. 17.) With whom was he grieved forty years?

Thus whether we refer the forty years to their sin, or to God's displeasure therea •… , the sense remains the same.

To satisfy all doubts about this and other like alterations, we must remember, that the Penmen of the New Testament were not Translators of the Old: but such as quoted here and there some places for proof of the point in hand: to which purpose it was sufficient for them to give the sense of the place, though they altered the words. See Chap. 1. v. 6. §. 72. & Chap. 9. v. 20. §. 106.

As this time, forty years, hath reference to that which goeth immediately before, thus, they saw God's works forty years, it gives evidence of God's doing wondrous works all that time, notwithstanding their tempting of him. For man's incredulity cannot hinder the working of God's power. What if some did not believe? shall their unbelief make the faith of God without effect? Rom. 3. 3. An incredulous Prince would not believe that God could▪ give such plenty as was gromised by the Prophet, when Samaria by a long fiege was almost famished: Yet it came to pass as the man of God had spoken, 2 King. 7. 18. Nor the Jews, nor the Disciples of Christ could be brought to believe that Christ should rise again from the dead: yet he did rise again the third day.

Obj. It is said that Christ did not many mighty works in his own Country, because of 〈◊〉 unbelief, Matth. 13. 58.

Answ. That is not to be taken of weakening Christ's power, as if man's unbelief would hinder it, but of withholding the benefit of Christ's power from unbelievers. Unbelief is as a strong and high dam against a flowing river: which doth not dry up the spring, nor the flowing of the waters: but only keeps the waters from running into that channel where the dam is set. The waters still flow up, and rise higher and higher against the dam: and because they are kept from running through the dam, they make another passage and therein flow on. Thus Christ left his own Country, and went into other places, and there manifested his power. The word preached did not profit the Israelites, not being mixed with faith in them that heard it: Yet in itself, The Word of God is quick and powerful, &c. H •… b. 4. 2, 12.

This mighty power of God still working, even when men oppose against it, may be some stay to troubled consciences, and to such as are inclined to despair.

§. 101. Of God's Long-sufferance.

THe time of forty years hath reference to God's continuing to do wonders, 〈◊〉 only by works of judgment, but also of mercy, grieving so long at the obstinacy of his people; and thus it giveth us to understand, that the Lord is a God of longsuffering and great forbearance. Thus is he frequently set forth in sacre •… Scripture, as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8.

Here is mention made of forty years forbearance. He did forbear the old world one hundred and twenty years, (Gen. 6. •… .) and the Amorites four hundred years, (Gen. 15. 13.) and the Polity of the Jews eight hundred years; and the Christi •… state above sixteen hundred, and the world about six thousand. Every of us ha •… e good evidence of God's longsuffering in ourselves. Our people had been no people, our sun had been darkness, our souls had been in hell ere this, if the Lord had not been a God of much patience.

This doth God manifest himself to be,

• 1. To set forth his own glory: For when he proclaimed his Name, among other excellencies he sets down this Long-suffering, Exod. 34. 6.
• 2. To bring men to repentance. Despisest thou the riches of God's goodness 〈◊〉 forbearance, and longsuffering, not knowing that the goodness of God leadeth 〈◊〉 repentance? Rom. 2. 4.
• 3. To keep us from destruction. The Lord is longsuffering to us-ward, not willing that any should perish, 2 Pet. 3. 9.
• 4. To bring us to salvation. Account that the longsuffering of the Lord is s •… vation, 2 Pet. 3. 15.

These being the ends which God aimeth at in his longsuffering, we that have experience of this Divine property (as who hath not?) ought to have an eye 〈◊〉 those ends: And

• 1. To magnify the Name of God, even in and for this excellent Property.
• 2. To endeavor after repentance: and so long as God beareth us to renew 〈◊〉 repentance.
• 3. To come out of all those courses that lead to destruction.
• 4. To lay hold on eternal life while we have time so to do.

In these respects let us of •… cast our eye back upon our former courses. We m •… y▪ many of us, say, If God had not long born with me I had now been in a most •… full plight. If God had cut me off, and taken me out of this world at such a ti •… ▪ in such a course, as I then eagerly pursued, I could have had little or no hope▪ B •… now (blessed be God)▪ I have better hope that my desperate course is made kno •… to me, I loath it: God hath given me some measure of repentance, and assura •… of his favor; I dare cast my soul on Jesus Christ for remission of sins, and reconciliation with God! I am persuaded that when I die, I shall be saved.

These, these are they that have cause to magnify the patience of God.

We ought further in forbearance and longsuffering, to set God before us▪ 〈◊〉 to endeavor, as in other graces, so in this, to be like unto God, Colos •… 3. 1 •… . Eph. 4. 32.

We may not be hasty to take revenge upon every offense: but rather try if 〈◊〉 forbearing the wrong doer may be bettered. Be not overcome of evil, but overc •… evil with good, Rom. 12. 21.

§. 102. Of the heinousness of sin continued in.

THe fearful effect of their sin is here propounded in this verse: and aggrav •… in the next.

This first particle Wherefore, is not in the Psalm: but here fitly added by 〈◊〉 Apostle, to set out more distinctly, both the cause of God's grief, and also 〈◊〉 effect or consequence of the people's sin. It is the very same that was used before, v. 7. §. 73. It giveth to understand, that long continuing in sin grieveth Go •… Spirit. Because they tempted God forty years, therefore God was grieved.

To this purpose is this time of Israel's continuing forty years to sin against God, oft pressed: as Numb. 32. 13. Amos 5. 25. Acts 7. 42, & 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof, Exod. 16. 28. N •… h. 9. 30. Psal. 78. 40. Luk. 13. 34. For,

• 1. Sin the longer it continueth the stronger it groweth, and proves to be the more daring and outfacing, and in that respect the more provoking, Ierem. 44. 17.
• 2. Continuance in sin is a multiplication of sin: and in that respect an addition of more fuel, which maketh the flame of the fire greater. Thus God's Spirit is more grieved, and his wrath more incensed: whether by the same man lying in one sin, or adding sin to sin, or by other men, children, or other successors treading in the footsteps of their Fathers and predecessors.

This may be a forcible motive to such as have sinned to repent, and not to continue in sin. As continuing in sin causeth grief and wrath; so there is j •… y in the presence of the Angels of God over a sinner that repenteth, Luke 15. 10.

This also may be a warning to such as observe the sins of others, to take heed that they hold not on in the same course, lest they cause more grief and wrath.

§. 103. Of God's grieving at sinners.

THe Greek word translated grieved, is emphatical.

Some derive it from a Noun that signifieth a bank of a river; or a bunch in a man's body. Thence cometh a simple Verb which signifieth to take a thing grievously. For the heart of him who is grieved or offended, doth, as it were swell and rise up.

The compound here used, signifieth to be much grieved, and exceedingly offended.

There is another Greek Noun like to that before mentioned, differing only in one small letter, and signifieth a weight or grief: and a Verb thence derived, which signifieth to be pressed with a burden, or to be offended.

Both notations or derivations of the word here used, tend to the same purpose: namely to set out the greatness of God's displeasure, which he took at their manifold kinds of tempting him, and at their long continuing so to do.

The compound here used, doth add aggravation to the offense which God took at his people. It is nowhere else used in the New Testament, but here and verse. 17. Yet by the Greek Interpreters of the Old Testament it is frequently used

It is used to set out the great grief and offense which Rebekah conceived at Esau's hatred of his brother: and thus translated, I am weary of my life, (Gen. 27. 46.) and penitents loathing themselves for their former sins, ( Ezek 36. 31.) and a Lands •… ing out her inhabitants for their monstrous abominations, Levite. 18. 25.

The same Hebrew word that is used Psal. 95. 10. and translated grieved, is also used, Ezek. 36. 31. (the place before mentioned, and translated loath. )

These significations of this word, show that it carrieth much emphasis, and imports an high degree of God's displeasure.

Herein such passion (by way of resemblance for teaching sake) is attributed to God, as is incident to Parents and other Governors, who earnestly desiring the good of those that are under them, are exceedingly grieved and offended when they see them stubbornly run on in destructive courses, notwithstanding all the mean that have been used to reclaim them.

Under the Law a parent that had a stubborn and rebellious child, that regarded no admonition, but despised private correction, brought him forth to the Judges to stone him to death, Deut. 21. 18, &c. This is a manifestation of very great displeasure, and much aggravates the childes stubborn disposition. In this respect saith God to his people, O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? Hos. 6. 4. And our Lord Christ, O Jerusalem, Jerusalem, How 〈◊〉 would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Matth. 23. 37.

This great displeasure of God against his people's obstinacy, is set out to the life in the parable of the Vineyard, (Isa. 5. 4, 5.) and of the Fig tree, Luk. 13. 7. The more the good of any is sought, the more are they grieved and offended, who in love seek their good, if their love, and the effects thereof be neglected and despised.

This should warn us to take due notice of all the evidences of the kindness of God our Father, and of his care about our good: that we may make the right use of all, and to fear lest by stubbornness and obstinacy we provoke him to turn his favor into displeasure, his love into grief and offense.

§. 104. Of the meaning of this word generation.

THe word translated generation, doth in the Hebrew signify the continuance of time; and it is put for the space of a hundred years, as where God saith in the fourth generation, Gen. 15. 16. The Lord before had made mention of four hundred years: this fourth generation was the last hundred of those four hundred.

The Greek word here used is derived from a Verb that signifieth to 〈◊〉 ▪ and it signifieth sometimes a multitude of people, and so is translated a 〈◊〉 , in which there useth to be multitudes of people: as where a multitude of 〈◊〉 ones are called a perverse Nation, Phil. 2. 15. and sometimes for a continuance of people, or a succession of one after another, as where mention is made of fourteen generations, Matth. 1. 17. And where it is said, This generation shall not 〈◊〉 , Matth. 24. 34.

The word, as here used, may include both these significations, which do •… vate the wretched disposition of that people in these two respects.

• 1. In that they all conspired together in their sins, except a few. Thus 〈◊〉 Christ aggravate the sin of the people in his time, in that they all rejected 〈◊〉 and his Ministry: and thereupon saith, that the men of Nineveh; and the 〈◊〉 of the South shall rise up in judgment with this generation, Matth. 12. 41, 42. 〈◊〉 is, with the whole Nation. Plagues that infect a whole City are counted great judgments: a leprosy that spreadeth itself over a man's whole body, is counted 〈◊〉 grievous malady: so a poison that infecteth all the blood in a man's body. 〈◊〉 like manner contagious sins that infect a whole Nation, are detestable sin •… By this did Daniel aggravate the sins of the Israelites that were carried captive 〈◊〉 Babylon, and justify God's severe judgment upon them: for saith he, All 〈◊〉 have transgressed, therefore the curse is poured upon us, Dan. 9. 11.

  Consent of multitudes in sin, is so far from extenuating it, as it doth the 〈◊〉 aggravate it. Wherefore if sinners entice thee consent thou not, Prov. 1. 10.

• 2. This word generation doth aggravate their sin, in that it implieth a continuance therein (as was shown v 9. §. 95.) even from parents to children.

The Apostle doth fitly add a Relative THIS, which is not in the Hebrew, 〈◊〉 demonstrate what kind of people he speaks of: even those which lived in the wilderness, and saw the mighty works of God. With them therefore in particular is God grieved, who do provoke God.

§. 105. Of God's complaining of people.

THis phrase, and said, being applied to God, implieth a complaint, and 〈◊〉 on God's part: For he was so much and so long provoked by his people, as 〈◊〉 was forced to complain of them.

God's complaints of his people are in other places more expressly and •… lie set out: as Num. 14. 11, 27. Deut. 32. 29. Psal. 81. 11, 13. Isa. 48. 18. 〈◊〉 23. 37.

His Fatherly affection towards his people forceth him thus to do. When a F •… there seeth his son run headlong into desperate courses, from which he will 〈◊〉 no means be restrained, he useth to complain of his foolish and perverse disposition.

That which is noted to accompany God's complaint, namely great wrath, and soar vengeance, ver. 11. and in the places before quoted, is a forceable inducement to move us carefully to avoid all such courses as may give occasion to God to complain of us.

Is not he the God of our being, life, preservation, comfort, confidence, and eternal salvation? Shall we then make him to complain of our ungraciousnesse?

O remember what he is, what he hath done for thee, what thou mayest farther expect from him: and thereupon set thyself so to please him in all things, that he may never repent of what he hath done for thee: but rather delight in doing more, and continuing to be ever kind unto thee.

§. 106. Of the meaning of these words, They do always err in their heart.

THe matter of God's complaint is set out in two particulars,

• 1. Their stubbornness.
• 2. Their ignorance.

The former is thus expressed, They do always err in their hearts. The Hebrew thus, It is a people that do err in their heart.

Though there be some difference in words betwixt the Hebrew and Greek, yet the sense is the same in both. For this Hebraism, a people erring, signifieth a continuance in a thing. It is a Participle of the present tense, and intendeth a present being to be so and so, as it hath been before.

The Greek Translators to express the emphasis of that Hebraism in their own dialect, add this Adverb always.

The word translated people is of the singular number: but it is a collective word, and compriseth many under it. It signifieth a multitude of persons. Therefore the Greek Translators use the Plural number , They do err.

The Apostle in both these diversities followeth the Septuagint. Of the LXX. See Chap. 1. v. 6. §. 72.

The Verb translated err is of the passive voice.

The active signifieth to seduce or deceive, as Matth. 24. 4, 5, 11.

The passive signifieth to err, Mat. 22. 29. For they that err are deceived by themselves or others.

Both the Hebrew and Greek words are applied to silly sheep, which go astray from the rest of the flock, and from their shepherd, and so fall into many dangers, Isa. 53. 6. Mat. 18. 12, 13.

The folly of those who go astray out of the ways of God, and wander in the ways of wickedness, is set out to the life.

To aggravate their sin the more, the ground thereof is thus declared, in heart: This relative [ their ] is not unfitly added by our English, to show, that their own evil disposition caused them to go astray.

Of the Heart, and of the divers significations thereof, See v. 8. §. 79.

Heart is here put for the Will.

Men may be said to err three ways:

• 1. In the mind or understanding, so did they of whom the Prophet saith, They that erred in spirit shall come to understanding, Isa. 29. 24. The later clause declares the meaning of the former, and shows that by erring in spirit, he means erring in understanding. And Christ where he saith, Ye do err not knowing the Scriptures, Mat. 22. 29. showeth that he meaneth erring in knowledge.
• 2. In Will or heart: for the Scripture doth oft put these one for another; This is liere especially meant, and of it we shall speak more in the next §.
• 3. In the life and actions of men; To this purpose, saith the Wiseman, He is in the way of life that keepeth instruction: but he that refuseth reproof, erreth, Prov. 10. 17.

The former clause showeth, that the erring which he speaketh of, is in the way and course of a man's life. To this purpose saith the Apostle, They have forsak •… 〈◊〉 right way, and are gone astray (2 Pet. 2. 15.) or erred, viz. out of the right way▪

The first kind of error, is ignorance.

The second, willfulness.

The third, rebellion.

§. 107. Of willfulness, aggravating sin.

THe erring in heart here intended, is such perverseness of will as made them 〈◊〉 part from the ways of the Lord, and stubbornly oppose against him.

This is it that much grieved the Lord, and forced him to complain against 〈◊〉 Of God's complaining, See §. 105.

Of sinners willfulness and stubbornness Wisdom complains, Prov. 1. 24, 25. A •… God himself, Isa. 1. 4, 5. And he tells his Prophet, That they are impudent and 〈◊〉 hearted, Ezek 3. 7.

This willfulness makes men refuse and reject the means which God affords for th •… good: and brings them into an incurable condition, Prov. 1. 24, 25, 26.

How earnest should we be in beating down our stout stomachs and proud he •… Such hearts are in us all by nature; but much increased by our own pervers •… Think how little thou gainest thereby. It is the Almighty God against whom t •… standest out, He with the froward will show himself froward, Psal. 18. 26. Obser •… how parents deal with stubborn children, they will make them feel the smart of th •… willfulness. Is it safe for the earthen pot to dash itself against the iron pot?

Pray to God to give thee a heart of flesh, which may be affected with his •… cies, tremble at his judgments, and melt at his Word. Pray that thy 〈◊〉 may be made pliable to God's will. To this we ought to give the more •… gence, because it is very hardly rooted out: as the phrase next to be sp •… of, showeth.

§. 108. Of the danger of Wilfulnesse.

THe Hebrew phrase whereby the willfulness of the afore-said persons is set 〈◊〉 word for word is this, A people erring. They are so given to err as 〈◊〉 will not be drawn from it: They will still remain such as they are; and never 〈◊〉 claim it. Witness Pharaoh and his servants, Exod. 9. 34. Witness, as these •… lites in the wilderness, so others after them. God set watchmen over them, 〈◊〉 Hearken to the sound of the trumpet: but they said, We will not hearken, Je •… . 6. 〈◊〉 Witness especially the Jews in Christ's time, of whom it is said, Though Jesus 〈◊〉 done many miracles before them, yet they believed not on him, John 12. 37. A •… the Jews in the Apostles time it is said, that, They were filled with envy, and 〈◊〉 against these things which were spoken by Paul, contradicting and blas •… 〈◊〉 Acts 13. 45.

Wilfulness takes away all spiritual sense, and exceedingly hardeneth men's 〈◊〉 So as no sufficient means can be used to mollify them, and to alter this their 〈◊〉 disposition.

How should this move us to take heed of giving any way to this willful and •… born disposition. It is a bitter root. We ought not to suffer any root of bi •… 〈◊〉 spring up and trouble us, Heb. 12. 15.

§. 109. Of sin aggravated by continuing therein.

THis Adverb, always, added by the Greek, intendeth a long continua •… 〈◊〉 sin: and it is here brought in as a further aggravation of the sin o •… 〈◊〉 Israclites in the wilderness. By this circumstance doth Stephen aggravate both 〈◊〉 sin, and also the sin of their successors, saying, Ye do always resist the 〈◊〉 Ghost, Acts 7. 51. And the lying disposition of the Cretian is thus aggravated▪ 〈◊〉 Cr •… tians are always liars, Titus 1. 12. This kind of aggravation is frequently 〈◊〉 under this expostulary phrase, How long: as Numb. 14. 11, 22, 27. 1 King 〈◊〉 Psal. 4. 2. Ier. 4. 14. See §. 102.

Sin is of an increasing nature: Though at first it may seem to be but as a 〈◊〉 of mustard-seed, yet by long growing it may come to be as the greatest of 〈◊〉 ▪ 〈◊〉 cannot be bowed, nor rooted up.

A strong incitation this is, to such as have long run on in sin, at length to repent: and to return to their Father, as the Prodigal did. By repentance mercy may be obtained: but obstinacy and impenitency implungeth into utter destruction. Well observe God's pithy expostulation with Israel, As I live▪ saith the Lord God, I have no pleasure in the death of the wicked: but that the wicked turn from his way and live: Turn ye, turn ye from your evil, ways, for why will you die, O house of Israel? Ezek. 33. 11. On the other side Christ hath with a strong asseveration a •… er'd twice together this doom, Except ye repent, ye shall all perish, Luke 13. 3, 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath, Rom. 2. 5.

§. 110. Of God's ways.

HItherto of the first part of God's complaint, which was of their stubbornness, See §. 106. The other part is their ignorance, thus set down, And they have not known my ways.

This their ignorance, as it is a distinct sin in itself, so it was the cause of the former sin: whereupon some turn this copulative AND (as it is in the Hebrew) and adversative BUT (as it is in Greek) into a causal FOR.

Here we are to consider two points.

• 1. What are the ways of God.
• 2. How their not knowing of them was an aggravation of their sin.

A way is that course wherein one walketh.

The Hebrew Verb whence this word way is derived, signifieth to tread upon, as Thou shalt tread the Olives, Mic. 6. 15. And I will tread them in min •… anger, Isa. 63. 3.

The Greek word translated Way, is derived from a Verb which signifieth to go. According to both these derivations, a Way is that whereon one treads; or wherein he goeth.

It is attributed unto God metaphorically; and that in two respects.

• 1. Actively: setting out that way wherein God himself walks.
• 2. Relatively: intending that way wherein he would have us to walk.

Of the former kind there are two sorts.

• 1. God's secret way. This is his unsearchable counsel. Hereof saith the Apostle, How unsearchable are his judgments, and his ways past finding out! Rom. 11. 33. And God himself by his Prophet thus, My ways are higher then your ways, and my thoughts then your thoughts, Isa. 55. 9.
• 2. His manifest way. Under this in special are contained his works; whereby he declares himself and his Divine properties unto us, as power, wisdom, truth, mercy, justice, wrath, &c. In reference hereunto thus saith Moses of God, He is the rock, his work is perfect: for all his ways are judgment: A God of truth, and without iniquity, just and right is he, Deut. 32. 4. In reference also hereunto, the Psalmist thus saith, The Lord is righteous in all his ways, and holy in all his works, Psal. 145. 17.

The ways wherein God would have us to walk are his precepts, whereof thus saith the Psalmist, Shew me thy ways, O Lord, teach me thy path. The Lord will •… each sinners in the way: and the meek he will teach his way, Psal. 25. 4, 8, 9. Isa. 2. 3. And God himself thus saith, O that my people had hearkened unto me, and Israel had walked in my ways, Psal. 81. 13.

The two later kinds of ways are here especially meant: namely his works and his precepts.

The works of God are styled his ways, because we may see him as it were walking therein. For by his works we may disc •… rn the footsteps of his properties and providence. They have seen thy goings, O God, even the goings of my God, Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence. Where it is said to God, Thy way is in the sea, and thy path in the great waters, reference is had to God's manifestation of his power, wisdom, mercy and justice in dividing the red sea for the Israelites to pass through it, and overwhelming their enemies thereby, Psal. 77. 19.

In this respect that God's works are ways wherein he may be seen walking, it is our duty,

• 1. To understand the ways of God, so far as he is pleased to walk in the •… , and to make them known to us. Thereby he shows himself to be such a God, is none can be imagined to be like unto him: so as we may say unto him, How terrible art thou in thy works? Psal. 66. 3. Among the God's there is none like unto thee, 〈◊〉 Lord; neither are there any works like unto thy works, Psal. 86. 8.
• 2. To acknowledge the equity and righteousness of God's ways. The L •… 〈◊〉 righteous in all his wales, and holy in all his works, Psal. 145. 17. This is it whereabo •… God makes with the Israelites this vehement expostulation, and that again and again: Hear now O house of Israel: is not my way equàl? are not your ways unequal Ezek. 18. 25, 29. & 33. 17, 20. To impeach God's ways of iniquity, is an high degree of blasphemy.
• 3. To admire and magnify the Lord in his ways. All the Kings of the earth 〈◊〉 praise thee, O Lord: yea they shall sing in the ways of the Lord, Psal. 138. 4, 5. M •… is this duty pressed in, and under the title of God's works. I will praise thee, O Lord, with my whole heart, I will show forth all thy marvelous works, Psal. 9. 1. Ma •… y, 〈◊〉 Lord, my God, are thy wonderful works, which thou hast done, Psal. 40. 5.

God's precepts are frequently styled his ways. To demonstrate this more •… lie, this Epithet Way, is oft joined with God's Precepts and Command •… ▪ Thus prayeth David, Make me to understand the way of thy Precepts▪ Teach 〈◊〉 , 〈◊〉 Lord, the way of thy statutes; make me to go in the path of thy Command •… ▪ And thus he professeth, I will run the way of thy Commandments, Psal. 119▪ •… ▪ 32, 33, 35.

God by his Precepts doth declare unto men, how they should carry themsel •… towards him and towards one another: so as they are as a way for them to wall •… to observe and to do them.

God's Precepts are not for mere speculation, but for practice. It is the peo •… use of a way to walk in it.

Of practicing God's Commandments, See the Saints Sacrifice on Psal. 116. •… . •… . §. 59.

§. 111. Of Ignorance aggravating a sin.

THat which is here set down of the Israelites not knowing God's ways, i •… 〈◊〉 down by way of aggravation: We must therefore here consider in what •… spect ignorance may be an aggravation. For Christ makes it a matter of exte •… tion, saying, He that knew not, and did commit things worthy of stripes, shall 〈◊〉 beaten with few stripes, Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews, Father forgive them, for they know not what they do, Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sin of the Jews, in that they did it th •… ignorance, Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found, 1 Tim. 1. 13.

To clear the point in hand more fully, it is meet distinctly to set down the 〈◊〉 of not knowing.

Men may be said not to know, Simply or Relatively.

• 1. Simply, when there is in them a mere want of knowing such and su •… thing. This is called Nescience: and it is blameless and without sin in 〈◊〉 cases.
  • 1. When it is of things which cannot be known: as the perfection of 〈◊〉 excellencies. Canst thou by searching find out God? Canst thou find 〈◊〉 〈◊〉 Almighty unto perfection? Job 11. 7. God dwelleth in the light which no m •… 〈◊〉 approach unto; whom no man hath seen nor can see, 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live, Exod. 33. 20.
  • 2. When it is of things that are not to be known: as God's secret co •… ▪ The secret things belong unto the Lord our God; but those things which are •… ed, belong unto us, Deut. 29. 29. Thus it is said of the day of judgment, O •… 〈◊〉 day and that hour knoweth no man, no not the Angels which are in heaven, 〈◊〉 the Son, Mark 13. 32.
  • 3. Of such things as are not meet or fit to be known: in this respect Christ saith to his Disciples, It is not for you to know the times or the seasons which the Father hath put in his own power, Act. 1. 7.
• 2. Relatively, men are said not to know, in reference to such knowledge as they might or should have. This is properly called Ignorance.

Ignorance is a privation of knowledge.

Now a privation presupposeth a contrary habit of that which one hath had, or is capable of having. As blindness presupposeth sight in him that is blind; or at least such a subject as was capable of sight. A man that never had sight may be said to be blind, ( John 9. 1.) because he was capable of sight.

Ignorance thus properly taken is simple or willful.

Simple ignorance is in two cases.

• 1. When means are not afforded to know what we ought to know. In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge, The times of this ignorance God winked at, Act. 17▪ 30▪ This kind of ignorance is sinful; and that because God at first gave man ability to know whatsoever was meet for him to know. That men after Adams fall knew not their duty, it was their own fault.
• 2. When means afforded are too slightly used to find out the true case of a thing. The ignorance which Abimelech had about Sarah to be the wife of Abraham, was a simple ignorance, because he was deceived by Abraham's speech, ( Gen. 20. 5.) yet was it sinful, in that it was possible for him to have found out the truth of that case, if he had used his utmost endeavor.

Simple ignorance in both the forementioned cases may be either of the Law or of a fact.

The former is the more general, and the more blameable. We say of the Laws of a Land, that everyone should know the Law: and that ignorance thereof excuseth no Subject that liveth under that Law. Much more are all bound to know the Law of God: because that Law was first written in man's heart, Rom. 2. 15. Christ saith of the servant that knew not his Masters will, and did commit things contrary thereunto, that he shall be beaten. A Masters will made known, is a Law to his servant; Though one particular servant know it not, yet is he not excused thereby from blame and punishment, Luk. 12. 48.

The later, which is ignorance of a fact, is more special respecting some particular branches of the Law. As Paul's persecuting Christians. He knew that blasphemy, persecution and oppression in general were sins against the Law: so that there was not ignorance of the Law in him. But to blaspheme the name of Christ, to persecute and oppress Christians, which were particular facts, he knew not to be sin, for he saith, I verily thought with myself, that I ought to do many things contrary to the name of Jesus, Act. 26. 9. So as this was ignorance of such and such facts. Christ saith in the like case, They which kill you will think they do God service, Joh. •… 6. 2.

Simple ignorance in the several kinds thereof may extenuate sin, Luke 12. 48.

Wilfull ignorance is in two other cases:

• 1. When means afforded for knowledge are neglected: as the Israelius who inquired not at the Ark, which they had among them, in the days of Saul (1 Chron. 13. 3.) too much neglected the means which God afforded, of knowing his will. In this respect, the sins which they committed upon ignorance of God's will, were sins of willful ignorance.
• 2. When means afforded are rejected. This is it which Christ thus layeth to the charge of the Jews, How often would I have gathered thy children together, and ye would not, Mat. 23. 37.

In these respects, ignorance may be said to be voluntary:

• 1. Indirectly: when one by reason of pains, or other employments neglecteth to learn that which might restrain him from sin. To this tends that reason which Jeroboam rendered to keep the Israelites from going up to the Temple, to be instructed there, in the will of God: It is too much for you to go up unto Ier •… salem, 1 King. 12. 28. To the same purpose tend the excuses which they made that refused to go to the Kings Supper. One pretended his ground which he had bought: the other his yoke of oxen, Luke 14. 18, 19.
• 2. Directly: when one will purposely be ignorant of his duty, for this very end, that he may more freely go on in his sin; as the Jews which gave this answer to the Prophet of the Lord, As for the words that thou hast spoken to us in the name of the Lord, we will not hearken unto thee: but we will certainly do whats •… ver goeth forth out of our own mouth, &c. Ier. 44. 16, 17.

The former of these, is so far from extenuating of sin, as it causeth some aggravation thereof.

The later doth out of measure aggravate the sin.

Ignorance properly taken is a sin. See Chap. 5. v. 2. §. 10.

The ignorance comprised under these words, They have not known my way •… , 〈◊〉 willful ignorance: and that not only in the indirect kind: but also in the direct: It was an affected ignorance, most willful, and therefore it is here well set down, as a great aggravation. Of their willfulness in sinning against God, See §. 107.

§. 112. Of the danger and damage of ignorance.

THat which hath been noted of ignorance aggravating sin, shows, that the Position of Papists concerning ignorance to be the mother of devotion i •… 〈◊〉 most absurd Position. I would demand, Whether devotion be a good thing or 〈◊〉 ▪ If good, How can it be the child of such an evil as ignorance is? Can sweet wa •… come from a salt spring? I am. 3. 12. Who can bring a clean thing out of an •… clean thing? Not one, Job 14. 4. Surely the devotion which is pretended to co •… from ignorance, is mere superstition, or, which is worse, Idolatry. When you 〈◊〉 not God, you did service unto them which by nature are no gods, Gal. 4. 8.

It is also made by the holy Ghost the mother of self-conceit, Rom. 10. 3. O •… •… tempt of holy things, Jude v. 10. Of lust, 1 Thess. 4. 11. Of murder, Luke 23. 3▪ Of all manner of sin, 1 Tim. 1. 13. Experience showeth, that where there i •… 〈◊〉 knowledge, there is little conscience. Of the heinousness of ignorance, S •… 〈◊〉 whole Armor of God on Ephes. 6. 17. §. 24.

They savor too rank of that Popish error, who think that much knowledge 〈◊〉 not fit for common people: and thereupon do what they can to suppress freq •… and powerful preaching.

Hereby it further appears, that it is a most woeful plight, wherein most peo •… lie: and those not only Savages, Pagans, Turks, Jews, Papists, but also the •… mon sort of Protestants. For ignorance blindeth the minds of most: which 〈◊〉 them so provoke God as they do. The Devils are said to be the Governors of 〈◊〉 darkness of this world, Ephes. 6. 12. Who can be meant by darkness, but bl •… and ignorant persons? such as the God of this world is said to have blinded, 2 Co •… ▪ 4. No marvel that Satan ruleth over such, for they cannot discern his power, •… lice, subtlety, sedulity and mischievous enterprises. When the Troops of Sy •… were smitten with blindness, they were easily led into the midst of their 〈◊〉 (2 King. 6. 18, 19, &c.) So ignorant persons are easily drawn into Satan's p •… Consider the case of a blind man, how ready he is to wander out of his way, 〈◊〉 stumble at this stone, to rush against that post, to fall into any pit or pond▪ 〈◊〉 is the case of an ignorant man.

The sin of ignorance therefore is a sin for which ignorant persons 〈◊〉 to be deeply humbled, as for a disgraceful and dangerous sin, and 〈◊〉 earnestly to crave pardon for this sin. The Sacrifices that were offered 〈◊〉 the Law for ignorance, Levite. 15. 27, &c. afford good ground for performing 〈◊〉 duty.

It is a vain conceit that many have, that their ignorance will be a sufficient 〈◊〉 against divine judgment. Where Christ aggravateth sins against knowledge, concludeth, that they also who sin on ignorance shall be beaten, Luke 1 •… . Though some kind of ignorance may somewhat extenuate a sin, yet no •… rance of that which a man may and should know, can make him blameless.

It concerns all that have power over others, to do what they can to bring men to knowledge of God's ways, lest for not knowing them they provoke God's wrath. No man ought to suffer his brother to lie under such a burden: much less they that have a charge, and in that respect ought to have the greater care over him.

Magistrates therefore must take order to set up the light of God's word in all places where they have any command. Ministers must be diligent and conscionable in preaching the same. Parents and Ministers must instruct their family. Catechizing is of special use hereunto.

As for ignorant persons themselves, they must use all means that God affordeth to bring them to knowledge of his truth. To neglect or to reject means is to turn simple ignorance into willful ignorance, and thereby to make a man's case the more woeful.

§. 113. Of turning God's patience into vengeance.

THe effect of the fore-mentioned willfulness of the Israelites in the wilderness, was a fearful effect, in that it grieved God, as is shown before in §. 102, &c. But here it is much aggravated, in that it provokes him to swear vengeance.

The particle of reference is in the Hebrew a relative, and translated, Unto whom; namely, unto those Israelites that sinned.

In the Greek it is a Conjunction, which implieth an inference of an effect following upon that which goeth before; They sinned: so God swore punishment. Some translate it, Therefore. All tends to the same purpose; namely, that man's obstinacy so incenseth God, as he cannot forbear revenge, and thereupon swears it.

§. 114. Of God's swearing, and that in wrath.

FOr abuse of God's fatherly affection makes him take unto himself the passion of a Judge, and to turn grief into wrath: yea to lay down his rod and take up a sword; and to withdraw all blessings, and think of utter destruction. The curses that are inferred upon God's blessings, Levite. 26. Deut. 28. do give proof hereunto. This made God to turn Ammi into Loammi, Hos. 1. 9. This is by woeful experience verified in the rejection of the Jews, and casting of the seven Churches of Asia, and most of the other Churches, which were planted by the Apostles.

This God doth to manifest his power in beating down the stoutest and stubbornest, Lev. 26. 19. and to make others fear.

This may be a warning to us to take heed of walking stubbornly against. God, lest we provoke him to deal thus with us. Note Lev. 26. 18, &c. Psal. 18. 26.

We ought the rather to lay this to heart, because God's swearing vengeance, after forty years forbearance, gives evidence, that there may be an end of God's patience. The general deluge that swept away the whole world: the fire and brimstone that destroyed the Sodomites, and other judgments that God hath executed upon his people, give evident proof hereof. Well note Isa. 5. 5. Luk. 13. 9.

An oath (or swearing) is a solemn confirmation of a matter to gain credence thereunto. An oath is used, that that which is so attested should not be slighted, but steadfastly believed. This phrase, An oath for confirmation ( Heb. 6. 16.) implieth, that confirmation of a thing is the end of an oath.

The root from whence the Hebrew verb, translated swear is derived, signifieth seven, or seven times. Seven is counted a number of perfection. Such a confirmation is an oath, as if the thing were confirmed as much as might be, even seven times over.

Of the five kinds of bonds, whereby a matter in an oath is confirmed, applied to God, and of God's swearing, See The Churches Conquest on Exod. 17. 16. §. 80.

The Scripture expresseth two cases wherein God useth to swear:

One was in making promises, as Gen. 22. 16. Psal. 132. 11.

The other in denouncing threatenings, as here, and Deut. 1. 34.

Both of them are for confirmation of his Word.

In the former case he swears in mercy and tender respect to his children, and 〈◊〉 to strengthen their faith in his promise, and to move them to give all 〈◊〉 thereunto, and with patience to wait for the accomplishment thereof. Thus God swore to Abraham, as this Apostle testifieth. See Chap. 6. 13. §. 97.

In the later case he swears in wrath the more to affright and terrify those 〈◊〉 whom he swears: that they may know that the doom denounced against them 〈◊〉 surely be executed. Thus the Lord swore to the Israelites here: and thereupon the Apostle thus brings it in, I sware in my wrath.

Here just occasion is given to speak of God's wrath: namely, how wrath or •… ger may be attributed unto him. But hereof, See A pl •… ister for the Plague on 〈◊〉 16. 46. §, 41, 42.

§. 115 Of the form of God's Oath.

THe form of God's Oath is not here expressed; yet, by the manner of 〈◊〉 down the words, it may well be understood to be some kind of 〈◊〉 in case he did not perform what he had threatened.

Both the Hebrew, and the Greek do thus express the Oath of God, If 〈◊〉 shall enter. Our English doth set down the sense of the Oath, thus, They shall 〈◊〉 enter; but they do not fully express the emphasis of the phrase. There is an •… gant figure, which in English we may style silence, whereby men conceal, and •… ter not something which may well be understood, but they are not willing to •… press.

This is frequent in Oaths: as where Elijah saith to Ahab, As the Lord God 〈◊〉 Israel liveth, if there be dew; 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉 , As the Lord liveth, if I put thee to death, if I give thee into the hand of these 〈◊〉 Jer. 38. 16. To make up the full sense, such a phrase as this may be understood, 〈◊〉 me not be accounted true, or Repute me a liar. To like purpose, saith David, 〈◊〉 come into the •… abernach of my house: If I go up into my bed: If I give sleep to my 〈◊〉 Psal. 132. 3. 4. So Christ, Verily I say unto you, If a sign be given unto this 〈◊〉 on, Mark 8. 12. and God himself, Once have I sworn by my holiness, if I lie 〈◊〉 David, Psal. 89. 35. And here, I sware in my wrath, if they shall enter. Here 〈◊〉 be understood, Let me not be accounted a God, or let me not be accounted 〈◊〉 As in other things, so in this.

God speaketh to men after the manner of man: He submitteth his truth 〈◊〉 man's judgment. This then implies a very strong negation. A stronger cannot 〈◊〉 expressed.

This is to root insidelity out of men's hearts.

That which is concealed in the fore-said Oaths, being some imprecations 〈◊〉 ones self, showeth, that men should be very tender of making imprecations. Hereof, See The whole Armor of God on Ephes 6. 18. §. 55.

§. 116. Of the Rest d •… nied to the incredulous Israelites.

THe particular punishment or revenge which God sweareth to inflict 〈◊〉 them, is deprivation of his promised Rest, thus set down in our English, 〈◊〉 shall not enter into my rest.

The Rest here meant, as it hath reference to those Israelites who provoked 〈◊〉 to sware, is the Land of Can •… an.

This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness, and in the Land of Egypt.

The Hebrew word used by the Psalmist is derived from a root that 〈◊〉 to rest from trouble or labor. This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah. Noah cometh from the same 〈◊〉 and signifieth Rest. The reason which his father gave thereof, is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands, Gen. 5. 29. Lamech by divine inspiration fore-saw that God in Noah's time would ease the earth of that intolerable burden of wickedness, wherewith the multitude of Giants, who were cruel, tyrannical persons, over-loded it: So as by the ceasing of that violence, there should be rest.

He had therefore a name of rest given him, because rest should be in his days, as ^e Solomon, which signifieth Peace, had that name given him, because peace was in his days, 2 Chron. 22. 9.

The Greek Noun here used is a compound. The simple Verb signifieth in general to cease or leave off, Luke 5. 4. & 11. 1. It is in particular applied to the allaying or ceasing of storms, as Luk. 8. 24. and to mischievous opposition against truth, Act. 13. 10. and to appeasing uproars, Act. 20. 1. and to leaving off violent beating, Act. 21. 32. and to leaving off sin, 1 Pet. 4. 1.

The Verb compounded with the Preposition here used, signifieth to restrain, Act. 14. 18. It is used sometimes intransitively, without governing any case, as in this phrase, God did rest, Chap. 4. v. 4. So ver. 10. Sometimes transitively, as in this phrase, Jesus gave them rest: or Joshua made them rest; that is, he procured rest for them, Ch. 4. v. 8.

A Noun that cometh from this compound Verb is here used, and signifieth Re •… t; even such a rest as freeth from travels and troubles.

Fitly is this word used in this place; for the rest here spoken of, whether it be taken literally for Canaan, or mystically for Heaven, is a freedom from travels and troubles.

Eight several times is this Noun used in this and the next Chapter, and translated Rest. There is another word once only used in the New Testament, and translated Rest, which according to the notation of it, signifieth the keeping of a Sabbath, Ch. 4. v. 9. §. 31.

The children of Israel were under sore bondage, and subject to much labor, toil and oppression in the Land of Egypt; and in the wilderness they had no settled place of abode, but were forced to remove from station to station. In Canaan they were a free people under no bondage, and according to their several Tribes and Families they had a set and settled habitation: which as an inheritance was given to them and their posterity. In this respect Canaan had this title given unto it, Rest.

This title Rest, doth both amplify God's great care over his Church; and also aggravate the judgment here denounced,

• 1. It amplifieth God's providence in this, that howsoever in wisdom he may suffer his Church for some time to be under sore pressures, and to be brought to sundry straits, yet Rest shall be the end of all. This he prepareth, this he will give to his. After that the Israelites had been settled in Canaan, they were for their sins 〈◊〉 by their enemies; yet God gave them rest again, Judge. 3. 11, 32. & 5. 31. So after David's wars and troubles God gave Israel Rest on every side, 1 Chro. 22. 18. Yea after they had been seventy years in Captivity, he brought them to this land of rest again, Ezra 2. 1. In the Apostles time after some persecution the Churches had rest, Act. 9. 31. And in Constantine's time after the ten persecutions: And in Queen Elizabeth's time after the Marian persecution. This the Lord thus ordereth here in this world, to uphold the spirits of his servants, that they should not saint under their troubles and trials: but hold out upon an expectation of R •… st. Men labor and travel all the day in hope of rest in the night.

  But Heaven especially is that rest which God hath prepared for all his. This is that Rest which remains to the people of God, Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world. This world is as an Egypt and a wilderness to the Church of God: But Heaven is their Canaan. As Christ for the joy that was set before him, endured the Cross, despising the shame, (Heb. 12. 2.) So let us for this Rest that is set before us. Of the true Rest, See Chap. 4. v. 1. §. 8.

• 2. This title Rest doth aggravate the judgment inflicted upon the Israelites, in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels: which was that they should have rest. Rest 〈◊〉 prepared for them: but they through their incredulity and manifold rebellion •… deprived themselves thereof. See §. 118.

They so far deprived themselves of that rest, as God sware, they shall 〈◊〉 enter into it. They should be so far from having any possession therein, and long living, dying and being buried therein, as they should not so much as 〈◊〉 a foot therein, or have their bones carried thereinto, as Joseph's were, Exod. 13. 1 •… Josh. 24. 32.

Our English doth interpret the Greek word in the full latitude thereof, thus, E •… nter into. For it is a compound. The simple Verb signifieth to go, or to come: 〈◊〉 the Preposition into. This compound is used to set out the utter exclusion of •… pocrites, other wicked, and all unregenerate persons out of Heaven, Mat. 5. 20. 〈◊〉 7. 21. John 3. 5. Rev. 21. 27.

In this the type, which is Canaan, fitly answereth the truth, which is Heaven.

This emphasis of the word, which setteth forth their utter exclusion out 〈◊〉 Canaan, doth aggravate their judgment.

§. 117. Of rest styled God's rest.

THe fore-mentioned Rest is further amplified by appropriating it to God, 〈◊〉 calls it, My Rest.

By an excellency is that Rest called God's rest, and that in sundry respects.

• 1. It was a rest which God had promised to their Fathers.
• 2. By God they were conducted, and brought out of Egypt through the wildeness unto it.
• 3. By God, they who entered in were settled therein.
• 4. God had his habitation there among them.

There was his Tabernacle, and Ark, and afterward his Temple set. In what •… spect Heaven is called God's rest. See Chap. 4. v. 1. § 9.

God doth here purposely appropriate this rest unto himself to make them, 〈◊〉 enjoyed it, and sound the benefit of it, more thankful and obedient: and to •… gravate the sin of those who by their incredulity deprived themselves thereof. 〈◊〉 they deprived themselves of an especial pledge of God's favor.

Learn hereby to acknowledge that rest and quiet, which any way you have, 〈◊〉 be God's. The rest which we have had in this Land since Queen Mary's days, 〈◊〉 God's. The rest that this City hath had in special, or any other Cities or Towns The rest that we have in our houses, or in our beds, when we quietly sleep 〈◊〉 in, is God's. God gives, God continues it. To God praise and thanks is to be •… ven for the same: and the good and benefit we reap thereby is to be turned to 〈◊〉 glory of his Name.

§ 118. Of man's forfeiting the benefit of God's promise.

Quest. HOw can God's oath for depriving the Israclites of this Rest 〈◊〉 with the promise which he sware to their Fathers of giving it them. Answ. By distinguishing the persons who entered into that Rest, and who 〈◊〉 deprived thereof, the two oaths of God may easily be reconciled, and stand •… there without any contradiction.

His oath of promise was made to such as should believe the word of God, 〈◊〉 walk in the way of God.

His oath of threatening was made against the incredulous, who would not 〈◊〉 that course which God had prescribed for entering into that Rest.

God's oath of promise was accomplished in those that entered. His oath of •… ning was accomplished in those who were destroyed in the wilderness. This •… tion may be gathered out of God's own words, Deut. 1. 34, 35, & &c.

By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉 benefit of those promises which are made to the faithful. Thus the old world •… prived themselves of the benefit of the Ark, 1 Pet. 3. 20.

Thus Lots sons in Law deprived themselves of that preservation which they might have had, Gen. 19. 14. Memorable in this case is the example of the incredulous Prince, who upon the relieving of Samaria was trod to death, 2 King. 7. 17, &c. The Pharisees rejected the counsel of God against themselves, Luk. 7. 30. So did the wicked guests: Luk. 14. 18, &c.

Faith and obedience are two conditions which God requireth of those to whom he maketh his good and gracious promises. Though it be most true that God doth all the good which he doth, and bestoweth all the blessings which he bestoweth upon his •… ree Grace, and mere mercy: and that man's faith and obedience doth not simply move God to make promise of good unto him, or to do good unto him: yet he requires these, as means, wherein and whereby man should be partakers of his Grace, and whereby man may gain assurance to himself, and give evidence to others, that God intendeth such and such good things to him. In this respect they who believe not are said to put away from them that which God hath promised, Act. 13. 46.

For unbelief as a thick mist before the eyes of our understanding, Luk. 19. 42. and brings obstinacy upon the will, Exod. 5. 2. Num. 14. 41.

Wherefore as we desire to partake of the benefit of God's promise and Covenant, let us take heed of forfeiting the same by not observing the course which God hath prescribed. God hath promised to give to them that ask, Matth. 7. 7. But if we regard iniquity in our heart, the Lord will not hear, Psa. 66. 18. God hath promised not to fail nor forsake his, Heb. 13. 5. Yet will he forsake them that forsake him, Deut. 31. 16, 17.

Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. §. 7.

§. 119. Of the Resolution of Chap. 3. v. 7, 8, 9, 10, 11.

IN these five verses, God's dealing with the Israelites in the wilderness is set down. The end hereof is to deter Christians from disrespecting Christ. This is done by way of disuasion.

The disuasion is,

• 1. Generally propounded in the fore-said verses.
• 2. Particularly exemplified in the rest of the Chapter.

In the General observe,

• 1. The manner of propounding it.
• 2. The matter whereof it consisteth.

The manner is in these words, Wherefore as the holy Ghost saith.

Herein are four distinct points observable,

• 1. The Inference, in this word Wherefore.
• 2. The Resemblance, in this particle AS.
• 3. The principle Author, The holy Ghost.
• 4. The kind of expressing his mind, in this word, saith.

The Matter sets out,

• 1. A virtue.
• 2. A vice.

The virtue is premised as a means to prevent the vice: as is evident by this conditional conjunction, IF.

The virtue is set out by an act Hear, and the object, voice: limited by a double restriction,

• 1. Of the person, HIS.
• 2. Of the time, TO DAY.

The vice prohibited is set out,

• 1. By the kind of it, v. 8, 9.
• 2. By the consequence following upon it, v. 10, 11.

The kind of vice is,

• 1. Propounded.
• 2. Aggravated,

It is propounded,

• 1. Under an act forbidden, Harden not.
• 2. Under the object thereof, Your heart.

The aggravation is taken,

• 1. From the place where this sin was committed.

  The place is described,

  • 1. By two titles (taken from their sins, Provocation, Temptation, amp •… fied by the time, the day. )
  • 2. By the barrenness of it, Wilderness.
• 2. An aggravation is taken from the persons who committed the sin.

The persons are described,

• 1. By a note of relation, Fathers.
• 2. By a distinct expression of their acts, which were two: Tempted, proved: and enforced,
  • 1. By the means of restraining them, They saw my works.
  • 2. By continuance thereof, Fourty years.

Herein two points are intended,

• 1. God's patience in continuing to do wonders forty years.
• 2. Their obstinacy in continuing to sin all that time though they saw his 〈◊〉 so long.

2. The consequence following upon their sin hath reference to God, and 〈◊〉 in two respects:

• 1. To his fatherly affection, v. 10.
• 2. To his just indignation, v. 11.

His fatherly affection is

• 1. Implied.
• 2. Manifested.

God's fatherly affection is implied,

• 1. By the kind of it, in this phrase, I was grieved.
• 2. By the persons at whom he was grieved, This generation.

Generation intendeth two points,

• 1. A multitude.
• 2. A succession of people.

The manifestation of God's affection is

• 1. Generally hinted by his complaint, in this word, said.
• 2. It is particularly expressed in the substance of the complaint, which cons •… of two vices, whereof he complaineth.

The former is set out

• 1. By an act, They erred.
• 2. By the subject thereof, is heart.
• 3. By the continuance therein, always.

The later is set out

• 1. By a deficiency, They knew not.
• 2. By the object there •… , My ways.

2. God's righteous indignation is manifested in his Oath, which is

• 1. Generaly expressed, (I sware.)
• 2. Particularly described.

God's Oath is described,

• 1. By the provoking cause, Wrath.
• 2. By the form of it, implied in this particle IF.
• 3. By the matter, which is deprivation of what otherwise they might have h •… d.

This deprivation is aggravated,

• 1. By their utter exclusion, Shall not enter.
• 2. By the place from whence they were excluded.

The place is illustrated,

• 1. By the commodity of it, Rest.
• 2. By the excellency of that commodity, in reference thereof to God, My 〈◊〉 .

§. 120. Of Observations collected out of Heb 3. 7, 8, 9, 10, 11.

I. CHrists faithfulness must make Christians heedful in attending to him. The •… ticle of inference, Wherefore, intends thus much. See §. 73.

II. The Apostle delivered what was agreeable to the mind of the Spirit. 〈◊〉 wrote as the holy Ghost spake. This particle AS showeth the agreeablen •… See §. 74.

III. The holy Ghost is the Author of the Old Testament. He therein spake. 〈◊〉 §. 74.

IV. The Word written is as a Sermon spoken. The testimony here alleged is taken out of the Word written: yet of it this Verb, saith, is used. See §. 74.

V. The first opportunity for grace is to be taken. This is intended under this word Today. See §. 76.

VI. God's Word is man's rule. God's word is implied under this phrase, His voice, which is here set down as our rule. See §. 78.

VII. God's Word is to be heeded. We must hear it. See §. 77.

VIII. Hearing God's Word is a means to prevent hardness of heart. The manner of premising this duty with this conditional particle, IF, intends thus much. See §. 77.

IX. Mans heart may be hardened. This is here taken for grant in that he admonisheth them not to harden their hearts. See §. 80, &c.

X. Man may harden his own heart. This Relative Your hath reference to those that are admonished not to harden their hearts. See §. 85.

XI. Hardness of heart is an hindrance to profitable hearing. In that he infers this admonition, not to harden their heart, upon the duty of hearing, he showeth that they whose hearts are hardened cannot well hear God's Word. See §. 77.

XII. Sins of Predecessors are to be avoided. This note of resemblance AS, hath reference to their Predecessors to whom they must not be like. See §. 89.

XIII. Notice is to be taken of the sins of former ages. These two titles, Provocation, Temptation, are records of former sins; that so succeeding persons may take notice thereof. See §. 90.

XIV. Mans continuing in sin is a day of sinning. For this end is the Israelites continuing to tempt God called the day of temptation. See §. 91.

XV. Kindnesse works not o •… incredulous. Many and great were the kindness •… which God shown to the Israelies in the wilderness: yet in the wilderness they remained obstinate. See §. 92.

XVI. Straits are no just cause of distrust. The Israelites are blamed for their unbelief in the wilderness, though therein they were brought to many straits. See §. 93.

XVII. Sins of forefathers are no warrant to successors. The children that came from the Israelites in the wilderness are here warned to take heed of their fathers sins. See §. 95.

XVIII. It is a great sin to tempt God. Tempting of God is here set down as an high provocation of God. See §. 96.

XIX. God is kind to the ungrateful. This word proved being added to tempted, showeth that they who tempted God had sundry proofs of his goodness. See §. 97, 98.

XX. Extraordinary works work not on incredulous. Who ever saw greater works of God then the Israelites in the wilderness? They saw these works and yet believed not. See §. 99.

XXI. Mans unbelief straitneth not God's power. Though the Israelites in the wilderness believed not, yet God all that time, even forty years continued to do wonders, they saw his works. See §. 100.

XXII. God is of long suffering. He continued to be grieved forty years together. See §. 101.

XXIII. Continuance in sin much aggravates sin. This particle of inference Wherefore having reference to God's swearing vengeance upon their forty years provocation, proveth as much. See §. 102, 109.

XXIV. Mans obstinacy grieves God. It was Israel's obstinacy that provoked God to say, I was grieved. See §. 103▪

XXV. Conspiracy of many in sin is one aggravation.

XXVI. Continuance after others in the like sin, is another aggravation. These two Observations arise from the meaning of this word Generation. See §. 104.

XXVII. God is oft forced to complain of his people. This word said, as here used, is a word of complaint. See §. 105.

XXVIII. Wilfulnesse aggravateth sin. Erring in heart is a kind of willfulness. This is here set down as an aggravation. See §. 106, 107.

XXIX. God's works are his ways. Therein he makes himself to be seen as it 〈◊〉 walking before us. Therefore they are here called his ways. See §. 110.

XXX. Some ignorance aggravateth sin. Their not knowing is here set down as 〈◊〉 aggravation. See §. 111.

XXXI. God's patience may be turned into just vengeance. This particle so, showeth that by abuse of patience God was brought to swear judgment▪ 〈◊〉 §. 113.

XXXII. God may be brought to swear vengeance. This is here plainly expressed▪ See §. 114.

XXXIII. God may be incensed to wrath. For here he saith of himself, I sware 〈◊〉 wrath. See §. 114.

XXXIV. Men must be tender of imprecations. The manner of God's o •… whereby the imprecation is left to be understood, intendeth as much. See §. 11 •… .

XXXV. There is a rest prepared for God's people. This is implied under this 〈◊〉 Rest. See §. 116.

XXXVI. The rest of God's people is in special manner God's rest. For thus God's 〈◊〉 leth it, My rest. See §. 117.

XXXVII. Men may deprive themselves of the benefit of God's promises. God 〈◊〉 promised this rest to the children of Israel, yet these Israelites deprived themsel •… thereof. See §. 118.

§. 121. Of this title, Brethren, used in Admonitions and Reprehensions, &c.

HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉 of Christ's Prophetical Office.

The use in general is, that we cleave close to Christ, and never start 〈◊〉 him.

In laying down this use, the Apostle hath an eye to the forenamed Divine •… money, as to the groundwork of this use. Hereupon he maketh a fit applic •… thereof to those in particular to whom he wrote, ver. 12, 13, 14. and addeth 〈◊〉 unto a clear exposition of many passages in that testimony in the other verses o •… 〈◊〉 Chapter.

In his application he useth a pithy disuasion from backsliding, v. 12. and 〈◊〉 a good direction to prevent the same, v. 13, &c.

The disuasion may have an immediate reference to that which in the si •… 〈◊〉 verses of this Chapter is set down, concerning Christ's Prophetical Office. 〈◊〉 the whole Divine testimony being included in a parenthesis, this verse may be •… ferred to the first particle of the 7 ^th verse, Thus, Wherefore take heed, &c. ( See § •… Or else it may have reference to this note of comparison, AS, v. 7. and then 〈◊〉 perspicuity sake, the other particle of comparison SO, be here prefixed in this 〈◊〉 ner, As the holy Ghost saith, &c. So take heed, &c. Both references tend to 〈◊〉 same end.

The Apostle enforceth this admonition by this mild, sweet, insinuating 〈◊〉 brethren. Here he seems to be jealous of them, and to fear that they might 〈◊〉 Apostates. Wherefore to make this bitter pill of jealousy and fear to be the 〈◊〉 taken, he sweetens it with this title, which is an especial evidence of his enti •… 〈◊〉 to them, and tender care over them. This is yet more fully evidenced, Gal. 4. 11, •… ▪ Heb. 6. 9.

Of this title Brethren, See §. 3, 4. There it was shown that exhortations are 〈◊〉 to be sweetened. So are Admonitions, (2 Thess. 3. 15.) Commands, (2 Thes. •… Prohibitions, ( I am. 2. 1.) Reprehensions, ( I am. 3. 10.) and other like kin •… dealing. For these are as fulsom potions, and bitter pills▪ they have need of •… ning that they may the better relish. Thus it is manifested that Commands, A •… nitions, Prohibitions, Reprehensions, Fears and Jealousies do not proceed 〈◊〉 anger or hatred, but from love and good will, and tend not to the disgrace, 〈◊〉 the good of those to whom they are applied.

That therefore which the Apostle in this kind practiced himself, he gave in charge to his Successor, 1 Tim. 5. 1. 2 Tim. 2. 25. and is to be observed of all that have power, and occasion to command, exhort, dissuade, forbid and reprove others.

§. 122. Of circumspection in preventing Apostasy.

THe word whereby the Apostle setteth out his admonition properly signifieth to see. It is applied in the New Testament both to corporal, and also to spiritual sight. See Chap. 2. v. 9. §. 72.

Seeing is an especial means to avoid danger. Blind men that cannot see, if they walk abroad without a guide, are ready to rush upon every wall, to knock themselves by every post, to stumble at every block, to fall into every ditch that i •… in the way where they pass, and to implunge themselves into many other dangers.

Now because seeing is a means to prevent such mischiefs, prudent care in avoiding danger is set out under this word See: and it is thus translated in a spiritual sense, Heb. 12. 25. It is also thus translated, look to, 2 Joh. 8. Beware, Mar. 12. 38. Take heed, Luke 21. 8. So here in this Text.

It being here premised as a means to avoid backsliding and falling away, showeth that great circumspection must be used for preventing Apostasy: yea and other sins also. To this purpose is this caveat in this very word, frequently used in the New Testament; and in other like words and phrases both in the Old and New Testament; as Deut. 4. 9, 15. & 29. 18. Prov. 4. 23, 26. Matth. 16. 6. Rom. 11. 20. Heb. 4. 1. & 12. 15.

Great need there is of much circumspection in regard,

• 1. Of sin, whereby men are brought to fall away.
• 2. Of Satan, who continually tempts men thereto.
• 3. Of ourselves, who are too prone to decay.
• 4. Of God, who may be provoked to leave us to sin, Satan and ourselves.

• 1. For sin, it is exceeding deceitful. Therefore this Apostle attributeth unto it this Epithet Deceitfulness, v. 13. Sin never presents itself in its own colors, but takes upon it the shape of some virtue or other, as superstition the dress of Religion, licentiousness of Christian liberty, covetousness of thriftiness, prodigality of liberality; and it ever makes some pretence of delight, profit, advancement, or other like thing that gives content to man; as Gen. 3. 6. & 34. 23. Mark 12. 7. Prov. 7. 18. Herein it shows itself to be a brat of the devil, and like to i •… Sire: for Satan can translate himself into an Angel of light, 2 Cor. 11. 14.

  Sin is also of a bewitching nature: It insensibly soaks into a man, as lust did into David, 2 Sam. 11. 2. &c. and when once it hath possessed a man, that man's heart cannot be withdrawn from it; as appears by David's prosecuting his lust, not only by committing adultery with Uriah’s wife: but also by making him dru •… k, and working his destruction, 2 Sam. 11. 13, 14. Yea it so bewitched Sampson, as though he k •… ew that Delilah had consented to the Philistines to betray him into their hands, yet he could not leave her, Judge. 16. 5, &c. Even so, many are so bewitched with sin, as though they know it will cost them both their temporal and eternal life, yet they cannot give it over. See more of sins deceitfulness, §. 148.

• 2. For Satan, he is a mortal enemy, unplacable, sedulous, restless, and very terrible. All these are set forth to the life in these words, Your adversary the devil as a roaring lion, walketh about, seeking whom he may devour, 1 Pet. 5. 8.
  • 1. His name devil declares him to be an accuser; and therein one that seeketh all the advantages that he can against us.
  • 2. He is an adversary, who will do us all the spite he can: as an adversary in Law.
  • 3. He is as a lion, strong, ravenous, fierce and cruel.
  • 4. He is as a roaring lion, doing what he can to affright us, and make us yield to him.
  • 5. He walketh up and down. Herein he shows himself to be sedulous, yea and restless, Matth. 12. 43.
  • 6. He seeks whom he may devour. This declares him to be a deadly enemy. He aims at our death, even the damnation of our souls.

  It there not just cause to be very watchful against such an enemy?

• 3. For our selves: We are exceeding foolish, like the silly fish that by a 〈◊〉 soon taken with the hook. By reason of the flesh that is in us, we are prone 〈◊〉 forward to yield to every temptation, as dry tinder soon takes the least spark 〈◊〉 fire: and as gunpowder, taking the least spark, is soon all on a flame: so we 〈◊〉 nature are soon taken with the least temptation, and soon set all on fire. 〈◊〉 there is in us a natural proneness of ourselves to decay in grace, and to fall 〈◊〉 it; as in a stone, weight of lead, or any other earthy and heavy thing, to fall •… ward, if continually by some means or other it be not held up: or as water to 〈◊〉 cold, if fire be not continually kept under it.
• 4. For God, he is oft provoked by men's security and carelessness to leave 〈◊〉 to the temptations whereunto they are subject; which if he do, how can we 〈◊〉 Take instance in this case of Peter, Matth. 26. 33, 70.

Hereby we may take information of one special reason of men's failing and •… ling away from God, namely their want of circumspection: they do not take 〈◊〉 heed which they should. If men that are circumspect, be notwithstanding, 〈◊〉 overtaken, How is it possible that they who are secure and careless should 〈◊〉 firm and stable? It is noted of the men of Laish, that they dwelt careless, 〈◊〉 secure: whereupon they were soon surprised by their enemies, Judge. 18. 7, 〈◊〉 Even so in regard of men's spiritual estate, they who are careless, are a fit prey 〈◊〉 the devil, ( Matth. 12. 44.) and for such as he sets on work.

In this respect there is just cause earnestly to incite men to use all diligence 〈◊〉 this Christian care in preventing sin. They who use the greatest diligence 〈◊〉 they can hereabout, find all too little. Let me therefore again and again •… cate this Apostolical caveat, Let him that thinketh he standeth, take heed 〈◊〉 fall, 1 Cor. 10. 12. Be not secure, but fear. Be not overbold, but fear. 〈◊〉 highminded, but fear, Rom. 11. 20. Ever maintain an holy jealousy over thy 〈◊〉 which is comprised under this word, Fear, Chap. 4. v. 1.

Of means to prevent falling away, and to remain steadfast, See §. 70.

§. 123. Of circumspection over a man's self.

THis phrase, In any of you, intends an extent of the foresaid duty of cir •… spection. This word, in any, extends the duty to others, as well as this 〈◊〉 of you, applies it to men themselves.

Indeed this caveat is oft restrained to men themselves: as Mar. 13. 9. Luk. 〈◊〉 Phil. 2. 12. Col. 3. 16. 1 John. 5. 21. For,

• 1. Everyone is nearest, to himself, according to this proverb, Near is my 〈◊〉 but nearer is my skin. Now our greatest care must be of the nearest to us.
• 2. Everyone hath an especial charge of himself: even they who have 〈◊〉 over others. Take heed unto yourselves, and to all the flock. saith the Apostle 〈◊〉 Elders of Ephesus, Act. 20. 28. The reason hereof may be this; In doing this 〈◊〉 shall both save themselves and them that hear them, 1 Tim. 4. 16.
• 3. Everyone best knows himself, and can best discern when he begins to 〈◊〉 What man knoweth the things of a man, save the spirit of a man which is in 〈◊〉 1 Cor. 2. 11. On this ground the Apostle thus exhorteth, Examine your 〈◊〉 prove your own selves: Know you not your own selves, &c. 2 Cor. 13. 5.
• 4. Everyone is especially to give an account of himself, Rom. 14. 12. 〈◊〉 5. 10.

They therefore who put off this duty from themselves are most blame▪ 〈◊〉 Of this sort are,

• 1. They who seem to take care of others, but have no care of 〈◊〉 Soundly and sharply doth the Apostle upbraid the Jews in this respect, 〈◊〉 &c. There are many Magistrates that will be careful to keep others in 〈◊〉 Law, yet much transgress themselves. Many Ministers will cry out against 〈◊〉 men's committing those sins whereunto they greedily give themselves: The 〈◊〉 may be said of Husbands, Parents, Masters, Tutors, and such as have otherways charge over others. These and others like them, are like the builders of Noah 's A •… k, who built that which was a means to preserve Noah and his family, but entered not themselves thereinto. He was not of this mind who said, I keep under my body, and bring it into subjection; left that by any means, when I have preached to others, I myself should be a cast-away, 1 Cor. 9. 27.
• 2. They who clean put off this duty from themselves to others: as the younger to the elder: Subjects to Magistrates: Hearers to Teachers: Poor to Rich: Females to Males. I suppose none will so do in the case of their body and temporal estate. Doth not this argue a fleshy and earthy disposition? See v. 13. §. 147.

All that was delivered in the former §, may in special be applied to a man's care of himself.

§. 124. Of circumspection over others.

THough this be a necessary and bounden duty for everyone to be circumspect over himself: yet must not the duty of circumspection be bounded, limited and restrained only to men's selves; it must also be extended to others. Where the Apostle saith, Take heed unto yourselves, he addeth, and to all the flock, Act. 20. 28. And where another Apostle saith, Keep yourselves, &c. he addeth, And others save, &c. Jude v. 21, 23. This duty is more expressly extended to others, Deut. 13. 12, &c. Heb. 12. 15. Gal. 6. 1, 2. 1 Thess. 5. 11, 14.

Weighty reasons there are to press this extent of this duty of circumspection: As,

• 1. The near union of all Christians. They are children of the same Father. Have we not all one Father? Mal. 2. 10. Of this union, see more §. 17.
• 2. The like common condition of all. Others as ourselves are subject to manifold infirmities, and to all sorts of temptations: they have also the same enemies that we have, and they are as prone to fall away as we are. Thus in these and sundry other like respects, there is as great need of being careful over others, as over ourselves.
• 3. The extent of brotherly love. This is thus set down, Thou shalt love thy neighbor as thyself, Matth. 22. 39. This is the Law and the Gospel, the Prophets and Apostles. This is the sum of that Doctrine which in the Law and Gospel, by the Prophets and Apostles is taught concerning one another. If you do this; you do well, Jam. 2. 8. Such an affection do men bear to themselves, as they will not stick at any pains or cost to do themselves good, or to prevent any hurt or damage that might befall themselves. Were the extent of brotherly love observed, we should be, we would be like minded to others.
• 4. The zeal that we ought to bear to the glory of God: For to keep men from falling from God, so as they may ever remain faithful to him, adds much to his glory. Constant and continual faithfulness in servants, is an evidence of his goodness whom they serve. It gives proof that they serve a good Master, which makes much to his glory.

Hereby we see the scantinesse of their duty, who wholly cast off all care of keeping others from falling from God, supposing it enough that they take care of themselves. This later of caring for themselves is commendable: but the other concerning their brother ought not to be neglected.

Some will be ready to say, Am I my brothers keeper? Gen. 4. 9.

To these I answer, that That was the speech of a murdering Cain. The truth is, that we are everyone our brothers keeper, and ought to take care of our brother. They therefore who are careful over themselves, are to be exhorted to extend their care in this kind to their brother also. This especially concerns them who have charge over others. See Chap. 2. v. 13. §. 126.

The Pronoun any, excludeth not any of what sex, age, degree, condition or distinction soever they be; if at least they may in charity come under the title of a brother. For this as other Christian duties is to be performed without partiality, 1 Tim. 5. 21. I am. 3. 17. Herein we shall show ourselves like unto God, 2 Chron. 19. 7. See Chap. 6. v. 11. §. 78.

§. 125. Of perpetual circumspection.

THe aforesaid duty of circumspection over ourselves, with the extent thereof over others, is amplified by continuance therein, in this phrase, Lest a any time. This is the interpretation of one Greek word: whereof see Chap. 2 v. 1. §. 6.

The first particle lest, is a note of prevention, and hath reference to the first word, take heed. The other particle translated, at any time, is a note of const •… cy or perpetuity.

It here implieth an holy jealousy in the Apostle (as 2 Cor. 11. 2, 3.) lest hereafter sometime or other they might fall away, though they now stood; and 〈◊〉 intendeth a perpetual watchfulness. This is more fully expressed in these words, 〈◊〉 〈◊〉 good to be zealously affected always in a good thing, Gal. 4. 18. Hereupon he is pronounced happy that feareth always, Pro. 28. 14.

Man by his natural disposition is very prone to decay in grace, if care be 〈◊〉 taken to nourish grace and to make it increase more and more: as water, though •… seething hot is prone to wax cold, if fire be not kept under it. Besides, the 〈◊〉 is restless, 1 Pet. 5. 8. Mat. 12. 43, &c. The Apostle that well knew this, thus such to those over whom he had a charge, I will not be negligent to put you alwa •… 〈◊〉 remembrance, 2 Pet. 1. 12.

It well becomes us therefore to persevere in all our good beginnings. Here •… see more §. 68.

§. 126. Of looking to the heart.

THe object whereabout men ought to take most heed, is here set down to be the heart: and that in general, that it be not evil: and in special, that 〈◊〉 belief seize not upon it.

Of the heart, and of the divers acceptions thereof, See §. 79.

The heart is here taken in the largest extent, for the whole soul of man, •… sisting of two especial faculties, Understanding and Will. For as Faith exercis •… itself in both these, so unbelief depraveth both. Such virtues and vices as are •… rectly contrary one to the other, have the same object.

The Apostle in mentioning the heart, striketh at the very root: and gives us 〈◊〉 understand, that The heart is especially to be looked unto. Keep thy heart with 〈◊〉 diligence, (Prov. 4. 23.) or word for word, above all keeping: Above thy Coy •… Jewels: For a man's life consisteth not in the abundance of the things which he possess •… ▪ Luke 12. 15. But out of the heart are the issues of life, Pro. 4. 23. Yea, keep thine 〈◊〉 above thine eyes, ears, tongue, hands, feet, or any▪ parts of thy body.

• 1. The heart is as a Queen, and hath an absolute command over all the parts of the body. As Josiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God, (2 Chron. 34. 32.) so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord, that with p •… of heart, they would cleave unto the Lord, Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him, and to keep all his Commandments alw •… Deut. 5. 29.
• 2. The heart is a spring, whence all manner of affections and actions do 〈◊〉 ▪ and they are so qualified as the heart is. A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good, and an evil man out of the evil▪ treasure of 〈◊〉 heart bringeth forth that which is evil, Luke 6. 45. Philosophers say, that the 〈◊〉 of the body is the fountain of natural life: The heart first lives in him, and 〈◊〉 dies in him. So the heart of the soul is the fountain of spiritual life. It is 〈◊〉 leaven, Matth. 13. 33. It is first seasoned itself with grace; then it seasoneth 〈◊〉 whole man. If grace be clean out of the heart, there is no hope of reco •… ing it.
• 3. The heart is as God's Throne whereon he alone will sit. It is his secret 〈◊〉 whereinto he alone will come. It is thereupon noted, that to search the heart 〈◊〉 one of God's incommunicable properties, Ier. 17. 9. Act. •… . 24. This therefore 〈◊〉 Lord most desireth, Prov. 23. 26. Deut. 5. 9.
• 4. The integrity of the heart is so acceptable to God, as a man of an upright heart is said to be a man after his own heart, 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God, I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, 2 Kings 20. 3.

Though there may be many failings in that which men do, yet if they prepare their heart to seek the Lord, the Lord will pass by those failings, Gen. 20. 6. 2 Chr. 30. 19, 20. But on the contrary, though never so great and glorious things be done, and not with an upright and pure heart, they are an abomination to the Lord, Isa. 66. 3. Mat. 15. 8.

On these and other like grounds, there is great and just cause to take heed of the heart, and to keep it with all diligence. A Queen useth to have a strong Guard to watch for her safety. Springs also use to be charily kept. What care can be sufficient to keep that wherein God doth most delight? God hath placed the heart in the midst of a man, and compassed it about with ribs for the greater safety. If a man's heart be ready to faint, the blood in the body will quickly come about it to refresh it. Thus Nature itself teacheth us to have an especial care of the heart, as it is spiritually taken.

§. 127. Of an evil heart.

THe greater heed must be taken to the heart, because otherwise it may soon prove to be an evil heart: which the Apostle implieth by adding this Epithet [ Evil ] to the heart here in this place.

The Greek word signifieth a troublesome evil, or evil that troubleth a man. It is derived from a Noun, that signifieth labor or trouble. In this sense, as here the heart is called evil, so the conscience, Heb. 10. 22. For an evil conscience is troublesome. So some men are in this respect called evil men, 2 Thes. 3. 2. yea Satan who is most troublesome is styled the evil one, Matth. 13. 19. 1 Joh. 5. 18. and troublesome times are said to be evil days. This Greek word is translated grievous, Rev. 16. 2.

This caveat against an evil heart, the Apostle giveth to those whom he called Brethren, and partakers of the heavenly calling, v. 1. whereby he showeth that he had a holy jealousle over them: and this in two respects,

• 1. In that there might be many hypocrites among them. For visible Churches are mixed Societies, Matth. 22. 14. Hypocrites have evil hearts. They have a heart and a heart, Psal. 12▪ 2▪ one is an outward, seeming, fair heart, whereby they beguile men: the other an inward evil heart, after which they themselves do walk, Ier. 7. 24. & 11. 8.
• 2. In them that are effectually called there is a remainder of an evil heart: For they are but in part regenerate while here they live: Some evil doth still cleave to their heart: •… o as without taking good heed more evil will increase upon them. It is said of some that they proceed from evil to evil, Jer. 9. 3. and that they wax worse and worse, 2 Tim. 3. 13.

This may in part befall such as are regenerate, if they be not watchful over themselves.

True it is, that there is in everyone by nature an evil heart: Yea every imagination of the thoughts of man's heart is only evil continually, Gen. 6. 5. Every word in this description of a natural man's heart hath its Emphasis. As

• 1. The heart, which is a spring from whence all words and actions flow.
• 2. The thoughts, which are the innermost motions of the heart.
• 3. The imagination: that is, the first rise or ground-work of those thoughts.
• 4. Every imagination: not only some few, but all of them.
• 5. Is evil: It is not only somewhat tainted, but plainly evil.
• 6. Only. Evil, not in part only, as if there were some good mixed: but wholly altogether evil.
• 7. Continually evil: not for a time, or at fits, as if sometimes it might be good, but at all times without intermission evil.

This is the disposition of every natural man's heart. There is further an acquired evil: more evil added to that natural evil: an increase of evil. There may be a •… increase of evil in his heart who is regenerate.

In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are. Of avoiding occasions, and observing other rules for preventing all backsliding, See §. 70.

§. 128. Of unbelief the cause of an evil heart.

THe cause of the foresaid evil heart is here hinted to be unbelief. Our 〈◊〉 doth fitly and fully answer the Greek, which is a privative compound, and directly contrary to belief, or faith. Unbelief and faith are set in opposition 〈◊〉 to the other, as Rom. 4. 20. & 11. 20. So the Adjective believing and unbelieving or not believing, John. 20. 27. And believers and unbelievers, or such as believe not, as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb, to believe, and not to believe, Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations, By faith the heart is purified, Act. 15. 9. By unbelief the heart is made evil, 〈◊〉 here: and the mind, and conscience is defiled, Tit. 1. 15.

Unbelief was the door by which sin first entered into man's heart. For whe •… the Devil had said (contrary to God's express word about eating of the tree 〈◊〉 knowledge, Gen. 2. 17.) Ye shall not surely die; God's word was not believed, 〈◊〉 thereupon the first sin was committed, Gen. 3. 4, 5, 6.

Unbelief makes void all the means which God affordeth to keep evil out of the heart, as are Directions, Instructions, Perswasions, Distwasions, Promises, •… nings, Blessings, Judgments. None of these, nor any other means like these, will any whit at all prevail with an unbelieving heart. The word preached did not 〈◊〉 sit them, not being mixed with faith in them that heard it, Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labor 〈◊〉 it. There is no sin against which the Word doth not afford sufficient ground to seesake it. Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer.

Of the heinousness of unbelief, See The whole Armor of God. Treat. 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith, ibid. §. 133, 134.

We are advised to look diligently, lest any root of bitterness springing up, 〈◊〉 , Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up. This is a root of much bitterness. Therefore carefully to be rooted out. 〈◊〉 inward corruptions it is one of the greatest breeders.

Faith is the mother of all graces ( See The whole Armor of God, Treat. 2. Part▪ 〈◊〉 Of Faith. §. 8.) and unbelief is the mother of all vices. The unbeliever regards neither promises nor threatenings, nor any other part of God's word, so as the 〈◊〉 of God cannot possess his heart: and if no fear of God, then no conscience 〈◊〉 any sin. Abraham said, Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place, they will slay me, &c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of gross sins, he concludes all with this, There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said, That the Spirit will reprove, or 〈◊〉 the world of sin, addeth, because they believe not on me, Joh. 16. 9. whereby 〈◊〉 giveth us to understand, That unbelief is the cause of all sin. For the •… liever hath no right to Christ: and in him that is out of Christ, nothing 〈◊〉 can be found.

Of the heinousness of unbelief, See ver. 18. §. 171.

§. 129. Of the damages of Unbelief.

IT is a dangerous thing not to believe men, when they declare such truths as 〈◊〉 for our good. Instance the case of Gedaliah: wherein his incredulity cost 〈◊〉 his own life, and the lives of all his friends with him, Ier. 40. 14, 16. & 41. 2, 3. 〈◊〉 more dangerous must it needs be not to believe God, all whose words are 〈◊〉 and for our good if we rightly use them.

Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief. Such as these,

• 1. Unbelief hardens men's hearts against means afforded for their good, 2 King, 17. 14. Exod. 9. 19, 21.
• 2. It keeps them from being established in the way of God, Isa. 7. 9.
• 3. It makes them reject those whom God sends, John. 5. 38. Mat. 21. 32.
• 4. It takes away the profit of God's word, Heb. 4. 2.
• 5. It perverts the plainnest manner of teaching, John. 3. 12. & 10. 25.
• 6. It makes miracles not to be regarded, John 12. 37.
• 7. It enrageth men's minds against the truth, Act. 17. 5.
• 8. It moved the Apostles to depart from people, Act. 19. 9.
• 9. It makes men unfit to call on God, Rom. 10. 4.
• 10. Unbelievers can in nothing please God, Heb. 11. 6.
• 11. They are no sheep of Christ, John. 10. 26.
• 12. They are under Satan's power, 2 Cor. 4. 4.
• 13. To unbelievers nothing is pure, Tit. 1. 15.
• 14. The gifts which Christ bestows upon them are fruitless and without power, Mat. 17. 20.
• 15. Christ's own power is stinted to them, Mat. 13. 58.
• 16. Unbelief makes men do detestable acts, 1 Tim. 1. 13.
• 17. It was an especial cause of the rejection of the Jews, Rom. 11. 20.
• 18. It was the cause of many external Judgments, v. 19. Heb. 11. 31. For it makes men run headlong into danger, Exod. 14. 23.
• 19. It excludes from Heaven, Heb. 4. 11.
• 20. It thrusts down to hell, Luk. 12. 46. Mark 16. 16. John 3. 18. 2 Thess. 2. 12. Rev. 21. 8.

Can that which is in itself so heinous a sin, and which hath so many fearful effects following upon it, be accounted an infirmity? Many do so account unbelief to be: and thereupon give too much way unto it, and nourish it too much. If we would judge it as indeed it is, a true, proper sin, an heinous sin, a cause of many other gross sins: a sin most dishonorable to God, and damageable to our own souls: we should take more heed of it, and be more watchful against it.

§. 130. Of preventing and redressing unbelief.

FOr keeping out, or casting out unbelief, these Directions following will be useful.

• 1. Use all means to get, prove, preserve and exercise Faith: (Hereof, See The whole Armor of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 17, &c. ) as life keepeth out, or driveth out death, and light darkness; and heat cold, and other like contraries one another: So faith, unbelief: if not wholly (For faith and unbelief may stand together in remiss degrees. See The whole Armor of God. Of Faith, §. 39.) yet so as unbelief shall not bear sway in the heart.
• 2. Set God always before thee, and frequently, and seriously meditate on God's Presence, Providence, Power, Truth, Mercy, and other like Excellencies. Due meditation on these is a singular antidote against unbelief.
• 3. Give good entertainment to the holy Spirit of God: Stir up and cherish the good motions thereof. Hereby thy spirit will be quickened and revived, as Jacob's was, Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief.
• 4. Do not willfully and obstinately stand against any good council given, or duty required, or direction prescribed: as the Egyptians did, Exod. 9. 21. Unbelief useth to be joined with obstinacy, as in Pharaoh, who said, Who is the Lord that I should obey his voice? Exod. 5. 2. and in the Israelites, who one while through diffidence return to Egypt, and another while presume to go against the enemy, without, yea against the mind of the Lord, Numb. 14. 4, 40, &c, and in that Prince, who said, Behold, if the Lord would make windows in heaven, might this thing be? 2 King. 7. 2. Yea and in Thomas too, who said, I will not believe, except I shall see, &c. John. 20. 25. As willfulness and obstinacy are joined with unbelief, so they do increase and aggravate it.
• 5. When thou findest thy heart dull, heavy, doubting, distrustful, 〈◊〉 judgment and understanding: thereby reason, and discourse with thy 〈◊〉 will, and say (as David did, Psal. 42. •… , 11. Why art thou cast down, O 〈◊〉 &c. Why art thou so stubborn, O my will? Why dost thou not believe? 〈◊〉 God said this and that? Is he not true and faithful? Is he not able to make goo •… ▪ Word?

Of a man's reasoning with himself, See The Saints Sacrifice on Psal. 116. •… §. 47, 48.

§. 131. Of Professors falling away.

UNbelief is here aggravated by a fearful effect, which is Apostasy, tha •… pressed, In departing from the living God.

The Greek word translated departing, is acompound.

The simple Verb signifieth to stand, Matth. 20, 3, 6, 32. And to establish, 〈◊〉 3. 31. & 10. 3.

The compound signifieth to depart, Luke 13. 27. To fall away, Luke 8. 13▪ refrain, Acts 5. 38. To withdraw, 1 Tim. 6. 5. and to draw away, Acts 5. 37. 〈◊〉 Noun that signifieth Apostasy is derived from this Verb, 2 Thess. 2. 3.

This word here used implieth, that they to whom the Apostle gave this 〈◊〉 professed the true saith: and that they had given up their names to God. 〈◊〉 else should they be warned to take heed of departing from God?

It is therefore possible that Professors may fall from their holy profession: 〈◊〉 they, who profess that they believe in God, may depart from him. The 〈◊〉 caveats given in sacred Scripture to take heed hereof, do prove as much ( 〈◊〉 of §. 122.) so do the threatenings denounced against backsliders, Deut. 29. 2 •… 〈◊〉 24. 20. 2 Chron. 7. 19, 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away, as Deut. 31. 16, &c. 2 Thess. 2. 3. 1 Tim •… 2 Pet▪ 2. 1, 2. But especially instances of such as have departed from their •… sion, as Saul, 1 Sam. 15. 23. Joash, 2 Chron. 24. 17, &c. Judas, Acts 1. 17, &c. •… mas, and such as forsook Paul, 2 Tim. 4. 10, 16. And they of whom the 〈◊〉 Disciple complaineth, 1 John 2. 19. And this our Apostle also, Heb. 10. 〈◊〉 these words, As the manner of some is: whereby he gives us to understand, 〈◊〉 was then usual for Professors to revolt. The Greek word there translated •… ner, signifieth also custom and wont: and is so translated, Luke 2. 42. & 〈◊〉 It was too usual with the Jews, time after time to apostatize, and depart fr •… 〈◊〉 Lord, as Exodus 32 1. Judges 2. 12. 1 Kings 12. 30. So among Christians, 〈◊〉 20. 30. The ages after the Apostles, and that from time to time, even to these 〈◊〉 days, give too evident proof hereof. Are not all the Churches planted b •… 〈◊〉 Apostles departed from the Lord? Who were those stars, whom the ta •… l 〈◊〉 Dragon drew from Heaven, and threw to the Earth? Revel. 12. 4. were they: professors of the faith? How did this whole Land revolt in Queen Mary's 〈◊〉 And it is like so to do again upon a like change.

Many make profession on by-respects, to serve the time, and to serve 〈◊〉 own turns: so as their profession is not seasoned with sincerity and found •… which are necessary to make a good foundation. Where they are wan •… 〈◊〉 stability can be expected. Such a foundation is like the sand, whereupon if 〈◊〉 be bui •… , it cannot stand, Mat. 7. 26, 27.

By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied, Thou art not far from the Kingdom of 〈◊〉 , 〈◊〉 12. 34. For Charity believeth all things, and hopeth all things, 1 Cor. 13. •… . 〈◊〉 is, the best of everyone. Yet can we not absolutely conclude simply fr •… •… fession▪ that such an one is a member of Christ. If a Professor revolt, we 〈◊〉 〈◊〉 as 1 John 2. 19.

This that hath been shown of Professors revolting, giveth evidence of 〈◊〉 •… cessity of men's trying and examining themselves, according to the Apos •… 〈◊〉 . exhortation, 2 Cor. 13. 5. Examination in this kind must be 〈◊〉 soundness of men's heart, and the right ends of their profession. Surely •… ciples had well tried themselves in this case, who said to Christ, We believe and are sure, that thou art that Christ, John 6. 69. and thereupon professed, that they would never depart from him. O •… objections against this trial of a man's self, See The whole Armor of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 36, 37, &c.

§. 132. Of the Persons and Grace that cannot utterly be lost.

FOr further clearing this Point of departing from God, or falling from grace, it will be requisite distinctly to consider,

• 1. What persons may fall▪
• 2. From what grace they may fall.
• 3. How far they may fall.

• 1. The persons about whom the Question is, are Professors of the true faith: Saints by calling, or called to be Saints, Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts,
  • 1. Chosen and called, Revel. 17. 14. Their calling is an inward, and an effectual calling.

  • 2. Called, but not chosen, Mat. 22. 14. Their calling is only external and formal.

    These later may fall from that which the former cannot fall from: and also fall much further. See §. 131. & §. 134.

• 2. The grace, from which men's falling, in departing from God is questioned, is either remaining in God himself, or inherent in man▪ Election is an act of God residing in himself, and altogether depending on his good pleasure. Justification also consists in God's accepting our persons, not imputing our sins unto us. But faith whereby we are justified, and the several fruits of Sanctification are inherent in man, wrought in him by the Spirit of God. These graces inherent in man are of two sorts. They are either in truth, and in the judgment of certainty: or in appearance only, and in the judgment of charity.
• 3. Concerning the degree or measure of falling from grace, That may be either in truth, in whole, or forever: or only in sense, in part, or for a time.

To apply these distinctions:

• 1. The Elect being effectually called, cannot in truth totally and finally fall away. This Proviso (if it were possible, Matth. 24. 24.) being interposed in the case of falling away, and that in reference to the Elect, showeth, that it is not possible, that the Elect should utterly be drawn from Christ.
• 2. No true sanctifying, saving grace can be totally lost. In this respect the beloved Disciple saith, that, Whosoever is born of God, doth not commit sin: For his seed remaineth in him: and he cannot sin, because he is born of God, 1 Joh. 3. 9. They who are born of God are endued with true, saving, sanctifying grace. To commit sin is wholly to give himself over to sin; and so utterly to fall from grace. This the regenerate cannot do. This reason is there rendered, because the seed of God, that is, the Spirit of God (by virtue whereof we are, a •… it were, out of a certain seed, born again, and made new men) abideth in us.
• 3. They who are effectually called, and endued with such grace, cannot finally fall away. For these are given to Christ, and for this end, that he should not lose them, but raise them up again at the last day, John 6. 39. In this respect they are resembled to a tree planted by the rivers of water, that bringeth forth his fruit in his season, whose leaf also shall not wither, Psalm. 1. 3. And to Mount Zion, which cannot be removed, but abideth forever, Psal. 125. 2. and to an house built upon a rock; which, though the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, Mat. 7. 24, 25.

How far hypocrites and reprobates may fall, See Chap. 6. v. 6. §. 37.

§. 134. Of the Grounds of Saints stability.

THe grounds whereupon the Elect effectually called, and endued with •… ving g •… ce, are so established, as they can never totally fall, are these, 〈◊〉 such like.

• 1. The stability of God's Decree, Whom God did predestinate, them he also 〈◊〉 led: and whom he called, them he also justified: and whom he justified, them 〈◊〉 〈◊〉 glorified, Rom. 8. 30. So as God will bring his Elect to glory. Therefore 〈◊〉 cannot finally fall. Election is that foundation of God which standeth sure, 〈◊〉 this seal, the Lord knoweth them that are his, 2 Tim. 2. 19, Therefore the Lord 〈◊〉 keep them safe.
• 2. The faithfulness of God's promises, 1 Cor. 1. 8, 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints, so as utterly they shall never 〈◊〉 part from him, as Isa. 54. 10. Ier. 32. 40. Mat, 16. 18. John. 6. 39.
• 3. God's constant care over them, Though they fall, they shall not be utterly 〈◊〉 down, for the Lord upholdeth them with his hand, Psal. 37. 24. 1 Cor. 10. 13.
• 4. Their insition into Christ, and union with him, being members of his 〈◊〉 dy, Ephes. 1. 22, 23, & 5. 23. 1 Cor. 12. 12. If a member of Christ's body 〈◊〉 be clean cut off, tha •… 〈◊〉 would be imperfect. See Domest. Dut. on Eph. 5. 30. 〈◊〉 1. §. 71, 78.
• 5. Christ's continual and effectual intercession, Rom. 8. 34. A particular inst •… hereof we have in Peters case, to whom Christ thus saith, I have prayed for th •… , 〈◊〉 thy faith fail not, Luk. 22. 32. A more general instance we have in that effec •… prayer which Christ made to his Father, a little before his departure out of 〈◊〉 world, John. 17. 11, &c.
• 6. The abode of the Spirit in them. Concerning that Spirit, Christ thus saith, •… will pray the Father, and he shall give you another Comforter, that he may abide 〈◊〉 you forever, John 14. 16. That Spirit is called, the anointing which abid •… li Saints, 1 John 2. 27. And the Spirit that dwelleth in them, Rom. 8. 11. See 〈◊〉 1. v. 14. §. 161.

These grounds as they are evident proofs of the stability of Saints: So the show that this Doctrine giveth no matter of boasting to man: but returned •… the glory to the blessed Trinity. See Chap. 6. v. 11. §. 75.

§. 135. Of Objections against the certainty of Saints Perseverance.

1. SOme object against the immutability of Election, as if the very Elect mig •… fall. Their Objections are of four sorts.

Object. 1. Christ threateneth to take away ones part out of the book •… life,

Answ. In Scripture a man is said to be written in the book of life: either i •… the judgment of certainty (as Revel. 21. 27.) or in the judgment of 〈◊〉 and that by reason of their profession. To take away the part of such 〈◊〉 of the book of life, is to manifest, that he never had any part therein.

Obj. 2. David maketh this imprecation, Let them be blotted out of the bo •… k of is living, Psal. 69. 28.

Answ. This imprecation was by divine inspiration made against Judas, 〈◊〉 others like him, whose names are said to be written in the book of life by 〈◊〉 of their profession, only in the judgment of charity.

Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh, Rev. 3. 5.

Answ. His name was indeed written in the book of life, and Christ here 〈◊〉 miseth to manifest as much.

Obj. Moses thus prayeth concerning himself, If thou wilt not forgive 〈◊〉 blot me out of thy book, Exod. 32. 32.

Answ. That was a matter which in a rapture of zeal for God's glory, a •… love to his people, he could have wished. It is not to be taken for a simple 〈◊〉 absolute prayer. It was like Paul's wish, Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me, him will I blot out of my book, it is to be taken of God's manifesting him never to be written therein.

2. Others object sundry suppositions, as this, When the righteous man turneth away from his righteousness, &c. he shall not live, Ezek. 18. 24.

Answ.

• 1. A supposition doth not infer a necessity or certainty of a thing; only it declareth a necessity of the consequence: as if we should say, When God fails of his promise he is not faithful. See §. 60.
• 2. By righteous man there may be meant one that is righteous only in profession, and in the judgment of charity.

3. Exhortations to hold out: Admonitions to take heed of falling away, ( Heb. 12. 15.) and threatenings against such as fall away, ( Heb. 10. 38.) are also objected.

Answ. These and such like are used as means to make men look to their standing, and to make them watchful against falling away; but do not necessarily imply that they may fall: especially totally and finally.

4. Sundry instances of such as have fallen are alleged: as,

1. The Angels that fell, and Adam.

Answ. These are nothing to the purpose. For the question is of Believers in Christ, who are established by him. Angels and Adam stood by their own strength.

2. Saul, Judas and such others as clean fell away. See §. 131.

Answ. These were hypocrites, and never had any true sanctifying grace. Such were they who are said to have no root in them, (Luke 8. 13.) and the branch that is said to be taken from the Vine, John 15. 2. and they whose love is said to wax cold, (Matth. 24. 12.) and they who are said to be fallen from grace, (Gal. 54.) and to have made shipwreck of faith, (1 Tim. 19.) and to depart from the faith, (1 Tim. 4. 1.) and to err from the faith, (1 Tim. 6. 14.) and to turn like a dog to his vomit, and like a swine that was washed to her wallowing in the mire, (2 Pet. 2. 22.) and to fall away, (Heb. 6. 6.) and to sin willfully after they have received the knowledge of the truth, (Heb. 10. 26.) None of these, nor any like to them had true saving grace in them. Of them all it may be said, If they had been of us, they would no doubt have continued with us, 1 Joh. 2. 19.

3. Paul, Peter, and such others as were elect and effectually called.

Answ. Though these fell into very great sins: yet they did not sin in such a manner as to be accounted totally to depart from God, or to lose all grace. The arguments alleged in the former §, do prove as much. How far such may fall shall be shown in the next §.

§. 136. Of the degrees of the falls of such as are effectually called.

THey who are effectually called, through security, pride, inward and outward temptations, may so far fall, as to lose

• 1. All that joy and comfort wherewith they were before upheld.
• 2. All assurance and sense of the Spirits abode in them: so as they may, in their opinion, think him clean departed.
• 3. The fruits of the Spirit, and the power and efficacy of his grace: so as they shall find no growth of grace, but rather a decay in faith, love, zeal, gift of prayer, and other like fruits. They shall be as trees in winter: They shall wax cold and remiss in the duties that formerly they performed.
• 4. They may be given over to their own lusts, and to such gross and grievous sins as natural men would be ashamed of.
• 5. They may have a troubled tormenting conscience, and thereby be put as it were, upon a rack, so as that which brought them much quiet and peace before, will be a terror and torture unto them: yea they may be brought to the very pit of despair.
• 6. They may be brought, not only inwardly, but also outwardly to feel the shame and smart of their foul fall: and to have sore judgments executed on themselves, children and others belonging unto them.
• 7. They may be long under the inward and outward effects of their folly, 〈◊〉 not easily recover themselves; but sigh, groan, weep, cry, roar, before they 〈◊〉 celve sound comfort.
• 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort: and carry the grief of their fall, even 〈◊〉 their grave.

Most of these, if not all of them may be exemplified in David, and that 〈◊〉 Psal. 51. For it is manifest that he lost,

• 1. The joy and comfort that formerly he had, in that he thus prayeth, R •… unto me the joy of thy salvation, v. 12.
• 2. The sense that he had of God's presence with him, and of the abode of 〈◊〉 Spirit in him: which made him thus to pray, Cast me not away from thy prese •… and take not thy holy Spirit from me, v. 11.
• 3. The power and efficacy of God's grace manifested in this clause, Uphold •… with thy free Spirit, (v. 12.) which is, as if he had said, I feel myself very 〈◊〉 and unable to perform any good duty, my former strength is wasted, upho •… strengthen, enable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest.
• 4. That he was given over to his own lusts and to other temptations, is 〈◊〉 by his adultery, by seeking to make Uriah drunk, by contriving his death, 〈◊〉 the destruction of many other of his soldiers. As the title of the Psalm, so 〈◊〉 part of his prayer, Deliver me from blood-guiltiness, is a sufficient proof; b •… the express history of all these, 2 Sam. 11. 4, &c.
• 5. That he had much trouble of conscience, is evident by these phrases, M •… waxed old through my roaring all the day long: for day and night thy hand was 〈◊〉 on me, &c. Psal. 32. 3, 4.
• 6. The outward judgments that were executed on him, are evident in the •… ry recorded after his fall. Heavy judgments were denounced against him, 2 〈◊〉 12▪ 10, &c. and answerably were they executed.
• 7. With how much ado he recovered himself, is evident by his many g •… complaints, such as these, Have mercy upon me, O Lord, for I am in trouble: 〈◊〉 eye is consumed with grief, yea my soul and my belly, &c. Psal. 31. 9, 10.
• 8. Whether he ever recovered his former joy and comfort again is unce •… Surely Sampson, Solomon, Asa, and others did not.

§. 137. Of the occasions and consequences of Saints folly.

THe foresaid degrees of the fall of such as are effectually called and regen •… do happen partly by reason of outward temptations (as Lot was tempted 〈◊〉 his daughters, Gen. 19. 31, &c. and Peter by those that saw him at the High▪ 〈◊〉 Hall, Matth. 26. 69.) and partly by those inward corruptions that remain in the For though they be truly regenerate, yet they are but in part regenerate. 〈◊〉 flesh remaineth in the best so long as they remain in this flesh, Rom. 7. 18, &c.

Particular corruptions which occasion Saints falls, are these:

• 1. High-mindedness. Thus much the Apostle implies by this admonition, 〈◊〉 not high-minded but fear, Rom. 11. 20.
• 2. Self-conceitedness. This was it that made Laodicea lukewarm: she th •… she had need of nothing, Rev. 3. 16, 17.
• 3. Overmuch confidence. This was the occasion of Peters fall, M •… 26. 33.
• 4. Too much boldness. Solomon was too bold in suffering his wives to 〈◊〉 each of them their own gods: thereupon he himself went after other gods, 1 〈◊〉 11. 5, &c.
• 5. Too great security. David was overtaken hereby, 2 Sam. 11. 2.
• 6. Too little fear and jealousy over ones self. By this means was Lot sed •… Gen. 19. 33.

In that true Saints have such occasions of falling so far and so foully as 〈◊〉 foresaid instances do demonstrate, the Apostles caveat of taking heed, is 〈◊〉 be observed by the best of us: The rather because of the evil consequences that follow upon Saints falls: For,

• 1. God is exceedingly dishonored thereby.
• 2. The holy profession is disgraced.
• 3. The Church and communion of Saints is▪ scandalized.
• 4. The Gospel is blasphemed.
• 5. The weak are made to stumble, Gal▪ 2▪ 13.