Commentary on Hebrews

§. 65. Of rejoicing of hope standing with mourning, weeping, and brokenness of heart.

Object. WE are commanded to weep, Joel 2. 17. And Christ pronounceth them blessed who mourn (Mat. 5. 4.) and weep (Luk. 6. 21.) 〈◊〉 a broken spirit, and a contrite heart, are said to be the Sacrifices of God, Psal. 51. 17. How then can rejoicing of hope stand with these?

Answ.

• 1. Those and other like charges to weep and mourn were given on special occasions, and that for sin or judgment. The end thereof was to bring comfort and joy to the soul.
• 2. The blessing pronounced to mourning and weeping, is in regard of the co •… sequence and event, that should follow thereupon: which are comfort and laughter, Mat. 5. 4. Luke 6. 21.
• 3. There may be a mixture of joy and grief in the same person, at the same time, but in different respects. In respect of sin, and apprehension of God •… displeasure there may be grief: But in respect of God's mercy, Christ's Sacrifice, and faith therein, there will be rejoicing. A Saint while he is confessing his sin, useth to be much dejected and broken in Spirit, but in the apprehension of the •… tonement made by Christ, his Spirit reviveth, rejoiceth and praiseth God. 〈◊〉 〈◊〉 laughter the heart is sorrowful, Prov. 14. 13. So in weeping the heart may be joyful.
• 4. There is a time to weep, and a time to laugh, Eccles. 3. 4. In this respect directions to weep and directions to rejoice, having respect to their distinct and 〈◊〉 seasons, do not thwart each other.

§. 66. Of errors contrary to the rejoicing of Hope.

THis property of rejoicing attributed to Hope, discovereth sundry Errors: some in opinion, some in practice. One error in opinion, is of Papists especially, who make uncertainty a Property of Hope: and teach, That it is against the nature of Hope to be sure and steadfast.

Answ.

• 1. Herein they expressly thwart the Scripture which attributeth full Assurance to Hope: and termeth Hope an anchor of the Soul both sure and steadfast, Heb. 6. 11, 19. In this respect it is said, That Hope maketh not ashamed (Rom. 5. 5.) because it disappointeth him not of that which he hopeth for.
• 2. They strip Hope of that Property which the Apostle here attributeth to it. For rejoicing cannot arise from that which is uncertain: or from a doubting of that which we hope for: but rather from an assurance of receiving it.
• 3. They take away the difference betwixt the Hope of Saints in reference to eternal life, and of worldlings in reference to the things of this life. The hope of worldlings is mixed with doubtings, fears and griefs; because the event of the things they hoped for, is uncertain; but so is not the glory which true believers hope for.

A second Error in opinion, is their conceit, that think a Christians life is a life full of fear, grief and perplexity.

Answ. I will not deny but that believers by reason of the mixture of the flesh, with the spirit in them, have many times occasions of fear, grief and perplexity: yet not such as depriveth them of the rejoicing here intended. The believers sorrow is not like the sorrow of worldlings; Theirs is a godly sorrow which worketh repentance to salvation, not to be repented of: But the sorrow of the world worketh death; 2 Cor. 2▪ 10. Many times when worldlings seem jocund, they have heaviness within them: but when Christians seem outwardly pensive, they have much comfort within. The seeming outward joy of worldlings, take it at the best, is fading. A •… the crackling of thorns under a pot, so is the laughter of a fool, Eccles. 7. 6. Prov. 11. 7. But to those that were of Christ's house, saith he, Your heart shall rejoice: and your joy no man taketh from you, Joh. 15. 22.

A third Error in opinion is, that expressions of joy in special by laughter, are unlawful: and thereupon advise Christians to go always as mourning, and to be ever dejected, and for proof, allege that Christ never laughed▪

Answ. The many exhortations in Scripture to rejoice, and approved patterns of Saints that have rejoiced, yea and laughed ( Gen. 17. 17. & 21. 6. Psal. 126. 2.) are sufficient to disprove the fore-said error. As for Christ himself, it is expressly said, That he rejoiced in Spirit (Luk. 10. 21.) which is the ground of true laughter. This third error is an uncomfortable error; which is enough to keep men from professing the Christian Religion.

An Error in practice is of them who profess Faith and Hope in Christ, and yet are always dejected in Spirit, walking heavily, they will not be comforted, nor made cheerful.

These are in sundry respects to be blamed. For

• 1. They give too great cause of justifying the error last mentioned, that rejoicing is unlawful.
• 2. They wrong themselves in making their life more miserable, then otherwise it might be: and putting away such comforts as God hath provided for them.
• 3. They prejudice other weak ones in disheartening them. They discourage such as have entered into the Christian list, and deter such as have not entered, from entering.
• 4. They disgrace the holy Profession, as if it were the most uncomfortable profession in the world.
• 5. They dishonor God, as if he were an hard Master: So as no profit, joy or comfort were to be found in serving him.

§. 67. Of Believers rejoicing.

JUst cause is here given to exhort and incite such as profess to have hope in 〈◊〉 to testify the truth of their hope by rejoicing. Rejoice in the Lord always: 〈◊〉 again I say rejoice, Phil. 4. 4. Rejoice evermore, 1 Thess. 5. 16. None have such just and true cause of rejoicing. The dignities; honors, pleasures, profits, and other like things wherein the men of this world rejoice, are vain, like ice, hail 〈◊〉 snow, which waste in the handling. They may be taken from us ( Job 1. 21.) 〈◊〉 we from them ( Luk. 12. 20.) But Christians have matter of true rejoicing: 〈◊〉 which is solid, unutterable, everlasting.

Among other Christian duties this is much pressed in Scripture. Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age, and that either by advice ( Deut. 33. 18.) or by promise ( Deut. 12. 12.) The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms. So other Prophets also call upon the people of God to rejoice, Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ, Matth. 5. 12. and his Apostles ( Phil. 4. 4. 1 Pet. 4. 13. James 1. 9.) yea and the Angels from Heaven, Rev. 19. 7.

None have greater cause of rejoicing then believers: for their names are written in the book of life, Luke 10. 20. Christ, the greatest matter of rejoicing 〈◊〉 theirs: they have a right to all that Christ did, and endured for man: yea to the things of this world, and to Heaven itself.

As they have in these respects just cause of rejoicing, so the blessed effects 〈◊〉 follow upon their rejoicing, are forceable inducements to perform the 〈◊〉 For

• 1. By their rejoicing the Author and giver of joy is much glorified. It shows, that he is so kind and good a Master every way, as his servants much rejoice 〈◊〉 him.
• 2. It is a great inducement to draw on others who are without, to like 〈◊〉 profession which causeth such rejoicing, and themselves to take upon them 〈◊〉 profession.
• 3. It sweetens our whole life. It sweetens all that we do for preservation 〈◊〉 nature: as eating, drinking, sleeping, and other refreshings. It sweetens the works of our calling. It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man. It sweetens all •… ner of sufferings, it sweetens our very death-bed.

§. 68. Of Perseverance without intermission or revolt.

THat which maketh confidence and rejoicing a true, sure and infallible evidence of being Christ's house, is Perseverance therein.

Therefore the Apostle addeth this Caution, If we hold fast firm unto the end.

The Apostles expression is very emphatical. There are three words used, every of which imply the point intended:

• 1. The Verb hold fast, is in Greek a compound. The simple Verb 〈◊〉 to have. But this compound so to have it as never to let it go, and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21.
• 2. The Adjective translated ^a firm importeth such a steadfastness as can 〈◊〉 be taken away. See more hereof, Chap. 2. v. 2. §. 11. It implieth an holding 〈◊〉 without intermission.
• 3. This last clause, unto the end, shows that such a perseverance is here intended as will neither be interrupted, nor clean broken off. For the end here meant 〈◊〉 the last period of ones life: So is the word taken verse. 14. Matth. 10. 〈◊〉 Revel. 2. 26.

To show that it implieth a perpetual continuing in a thing. It is translated •… nual, Luk. 18. 5. and it is applied to such a perpetuity, as is eternal, John 13. 1 Cor. 2. 8.

The perseverance here set down is opposed to a double kind of hypocrisy.

One, of such as make show of confidence and rejoicing by fits. Sometimes they are exceeding bold and jocund: other times they are full of fear and anguish. They are like men sick of an ague, sometimes well, sometimes ill. It falls out with such many times, as notwithstanding their well days, they die in a fit. They deal with the graces of God's Spirit as children do with a bird that they hold by a string: sometimes they will hold it in, and sometimes let it fly out: So as the bird on a sudden, they letting go their hold, flies clean away. This intermission argueth unsoundness, and is contrary to the caution here prescribed.

The other is of such as repent their good beginnings, and prove plain Apostates. They are like such as having left their colors, will be hanged rather then return to them again.

These are in a most woeful plight. The last state of such a man is worse then the first, Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzar's Image, whose head was of fine gold, his feet part of iron, and part of clay, whereby it came to be broken to pieces, Dan. 2. 32, 33, 34. Such were Saul, Joash, Judas, and others, whose end was memorable, and miserable. In this case I may use Christ's Memento, Remember Lots wife, Luke 17. 32.

§. 69. Of Motives to Perseverance.

IF divine exhortations to a grace, and earnest dissuasions from the contrary: if earnest supplications for obtaining a grace, and hearty gratulations for enjoying it: If gracious promises made to a grace, and fearful denunciations against the want of it: If a blessed recompense of those who have attained it, and woeful revenge on those that have failed therein, be motives of force to enforce a point, forceable motives are not wanting to press this point of Perseverance.

Many instances might be given out of God's Word to exemplify every of these, Of each take one instance.

• 1. For Exhortation, 1 Cor. 15. 58.
• 2. For Disswasion, Heb. 3. 12.
• 3. For Supplication, 1 Thess. 5. 23.
• 4. For Gratulation, 1 Thess. 3. 8, 9.
• 5. For Promise, Mat. 10. 22.
• 6. For Threatning, Heb. 10. 38.
• 7. For Recompence, Rev. 12. 11.
• 8. For Revenge, Act. 1. 17, 18.

Just and great Reason there is thus to press this Point of Perseverance. For

• 1. All the benefits that we can expect from any grace dependeth upon persevering therein. Thereby the prize is obtained. It is constancy that sets the Crown upon all good endeavors, 2 Tim. 4. 7, 8.
• 2. All Christian privileges, and divine promises are limited therewith: as here in this Text, If we hold fast. If ye abide in me, saith Christ, John. 15. 7. If y •… continue in the faith, Col. 1. 23.
• 3. All the benefit of what hath formerly been done, is lost, if he hold not out to the end, Ezek. 18. 24. As a man in a race, who runs swiftly at first, if he hold not out, gets nothing by his former swiftness.
• 4. Not the benefit only is lost, but great damage ensueth thereupon, The last state of that man is worse then the first, Luk. 11. 26. As a man in ascending a Ladder, if after he have got up many steps, he let go his hold and fall down, he doth not only lose the benefit of his former pains, but also gets a bruised body, and it may be broken bones, whereby he is made less able to climb up again, then he was before. Hereupon it is said, It had been better for them, not to have known the way of righteousness, then after they have known it to turn from the holy commandment.

How requisite it is for Saints to proceed and persist in grace, Se •… The Saints Sacrifice on Psal. 116. 9. §. 60.

§. 70. Of Means for Perseverance.

TO help us on in holding out, these graces following, among others, are 〈◊〉 useful.

• 1. Humility. This is the Basis and foundation, when the fore-mentioned 〈◊〉 is settled. If an house want a foundation, how can it stand, especially ag •… storms and tempests? Luke 6. 49. Christ saith, that a man which builds a sure 〈◊〉 digs deep, Luk. 6. 48. Digging deep is in an humble soul. Many promises are made to the humble, Micah 6. 8. God giveth grace to the humble, Prov. 3. 34. For 〈◊〉 very end we are forbidden to be high-minded, lest we fall, Rom. 11. 20. Self▪ •… ceitednesse and pride make men careless, Revel. 3. 17. and God is provoked ag •… such, for he resisteth the proud, Jam. 4. 6.
• 2. Sincerity. This is an inward soundness. If the foundation be not so •… , the Ed •… sice cannot be well settled on it. Soundnesse is that which maketh 〈◊〉 and endure. Sappy, rotten timber will quickly fail. Counterfeit grace will 〈◊〉 last.
• 3. A settled Resolution to hold out to the end. I have sworn, and I will persue it, that I will keep thy righteous judgments, saith a constant servant of the Lord, 〈◊〉 119. 106. Nothing will daunt or turn back such an one. See more hereof in 〈◊〉 〈◊〉 •… covery from Apostasy on Luk. 15. 31. §. 44.

• 4. Jealousy. Jealousy, I say, in regard of the temptations whereunto we 〈◊〉 subject, and of our own weakness. Satan is subtle (1 Pet. 5. 8.) Sin is dece •… full, Heb. 3. 13. and we of ourselves are foolish, and prone to yield to sin 〈◊〉 Satan. If we be secure or careless, we may be soon taken as birds in a net. This a great cause of backsliding; therefore we are oft admonished to fear, Heb. 4. 1. R •… 11. 20. Phil. 2. 12.

  These two Resolution and Jealousy, may well stand together; if the former 〈◊〉 placed on God's promises, and the Spirits assistance; and the later on temptat •… ▪ whereunto we are subject, and our own weakness.

• 5. Prudence. For the manifestation hereof
  • 1. Avoid occasions which may draw thee out of thy Christian course. 〈◊〉 the Apostle intendeth under this phrase, Cast away every weight, Heb. 12. 1. 〈◊〉 avoid uncleanness the Wiseman gives this advice, Remove thy way far 〈◊〉 a strange woman: and come not nigh the door of her house▪ Prov. 5. 8. To pr •… this the further he useth these metaphors, Can a man take fire in his b •… om, 〈◊〉 his clothes not be burnt? Can one go upon hot coles, and his feet not be burnt? Pro •… 6. 27, 28. Peters thrusting himself among the servants and officers in the High-Priests hall, was an occasion of the temptation which brought him to deny his •… ster, John. 18. 16, 17, 18.
  • 2. If occasions cannot be avoided, but that thou beest forced to sojou •… 〈◊〉 Mese •… h, and to dwell in the tents of Kedar, Psal. 126. 5. then take heed of ye •… ing to temptations. Stand out against them as Joseph did, Genes. 39. 9. Rem •… righteous as Lot did in Sodom, 2 Pet. 2. 8. Give no place to the devil, Eph. 4▪ 27. 〈◊〉 withstand sin in the beginning. It is not safe to dally with temptations. If Satan get in a claw, he will soon put in his whole paw, and then head, body 〈◊〉 all. If waters make a little breach, floods will soon follow.
  • 3. If thou be overtaken with a temptation, lie not in it: but as soon as 〈◊〉 canst recover thyself: Do, as in this case Peter did: So soon as he observed 〈◊〉 Lord's beck, and heard the Cock crow, whereby he was put in mind of his sin •… , presently he went out and wept bitterly, Luk. 22. 60, 61, 62.
  • 4. Being recovered, take heed of falling back again. A relapse is dange •… in bodily diseases: Much more in spiritual. The Spirit is much grieved thereby Christ gave this advice to a woman taken in adultery, and forgiven, Go and 〈◊〉 no more, John 8. 11. This advice he backed with a strong reason thus, Sin no 〈◊〉 lest a worse thing come unto thee, John 5. 14.
• 6. Growth in grace. By this, we shall be the more strengthened, and the 〈◊〉 enabled to hold out. Use what means are prescribed to this purpose, As new 〈◊〉 babes desire the sincere milk of the Word that you may grow thereby, 1 Pet. 2. 2. S •… the gift of God which is▪ in thee, 2 Tim. 1. 6. Standing at a stay may occasion falling away. In endeavors to grow in grace never think thou hast done enough: but follow the Apostles advice, Phil. 3. 13, 14.

• 7. Walking with God. By this he that never saw death, pleased God all the days of his life: compare Gen. 5. 24. with Heb. 11. 5. Of the emphasis of this phrase, Walked with God, See The Saints Sacrifice on Psal. 116. 9. §. 58.

  Walking with God implieth a setting of God continually before our eyes: This will make us to endeavor in all things to please him, which the Apostle expresseth under this phrase, Walk worthy of the Lord unto all pleasing, Col. 1. 10. This will make us in all things to hold close to God: and it will be an especial means to pull us in, when we are about to start from God.

• 8. Stedfast Expectation of the prize, or reward that is set before thee. It is said of Moses, That he had respect unto the recompense of the reward, Heb. 11. 26. This made these Hebrews to hold out, They knew that they had in Heaven an enduring substance, Heb. 10. 34. Of Christ himself it is said, For the joy that was set before him, he endured the cross, Heb. 12. 2. This must needs uphold those that believe it, and keep them steadfast unto the end, because all that we can do or endure here, is not worthy to be compared with the glory that is promised, Rom. 8. 18. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory, 2 Cor. 4. 17. Of the emphasis of this phrase, See A Recovery from Apostasy on Luke 1 •… . 31. §. 27. Hereupon the Apostle gives this admonition, Let us not •… e weary in well-doing: for in due season we shall reap, if we faint not, Gal. 6. 9. And again, Be ye steadfast, immovable, always abounding in the work of the Lord▪ for as much as you know that your labor is not in vain in the Lord, 1 Cor. 15. 58.
• 9. Prayer: Faithful, fervent, constant prayer. Christ used this means for himself, Heb. 5. 7. This means he also used that Peters faith might not fail. Experience showeth that the more we fail herein, the more we decay: But the more fervent and constant we are herein, the more steadfast we remain. This is to be added to all other means, because by faithful prayer the holy Spirit is obtained ( Luke 11. 13.) without which we cannot hold out: but by it we shall persevere.

By the foresaid means we may continue to enjoy our spiritual strength, as Caleb did his bodily strength, ( Joshua 14. 11.) and as Moses, whose natural for •… e abated not▪ Deut. 34. 7. We shall still bring forth fruit in old-age, Psal. 9 •… . 14.

Of circumspection in preventing Apostasy, See §. 122.

§. 71. Of the Resolution of Heb. 3. 2, 3, 4, 5, 6.

• 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.
• 3. For this man was counted worthy of more glory then Moses, in as much as he who hath built the house hath more honor then the house.
• 4. For every house is built by some man, but he that built all things is God.
• 5. And Moses verily was faithful in all his house as a Servant, for a testimony of those things which were to be spoken after.
• 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.

THe Sum of all these verses is, A Description of Christ's faithfulness in the execution of his Prophetical Office.

This is set down,

• 1. Simply.
• 2. Comparatively.

In the simple expression, there is

• 1. An affirmation of the Point, Who was faithful.
• 2. A declaration of the person to whom he was faithful, To him that appointed 〈◊〉 .

The comparison whereby the Point is amplified, is betwixt Christ and Moses. This is set out two ways:

• 1. By similitude in the later part of the second verse.

  Of the similitude, the Proposition, or former part is thus expressed, Moses was faithful in all his house.

  The reddition, or later part is intimated by the inference of that Proposition 〈◊〉 that which went before, and that by this note of similitude, AS.

  In the Proposition three distinct points are set down,

  • 1. The Person with whom Christ is compared, Moses.
  • 2. The Point wherein they are compared, Faithful.
  • 3. The place in which that faithfulness was shown.

  This is set forth,

  • 1. By the kind of Place, House.
  • 2. By the Lord thereof, HIS.
  • 3. By the extent, ALL.

• 2. Christ and Moses are compared by Dissimilitude.

  This is,

  • 1 Generally propounded,
  • 2. Particularly exemplified.

In the General is noted,

• 1. The Persons between whom the Dissimilitude is, This man (who is Christ) and Moses.
• 2. The matter of the Dissimilitude. Here observe
  • 1. What that matter was, Glory.
  • 2. The grounds thereof, Counted worthy.

The particular exemplification is by two pair of Relatives, one a Builder, and •… house, v. 3, 4.

The other a Son, and a Servant, v. 5, 9.

The former concerning the Builder, and an house, is

• 1. Propounded, v. 3.
• 2. Proved, v. 4.

In the Proposition are expressed,

• 1. Both parts of the dissimilitude, He that built, and the house.
• 2. The matter wherein they are unlike, Honor. In this phrase, Hath more 〈◊〉 ,

In the proof two things are confirmed,

• 1. That Moses was an house built.
• 2. That Christ was the builder.

Each of these are confirmed by a general case taken for grant.

The first case granted is this, Every house is built by some man. Hence it followeth that Moses (who was at least a part of an house) was built.

The other case granted is this, He that built all things is God. Hence it follow •… , that Christ (who is God) built Moses.

The other pair of Relatives (which is of a Son and a Servant ) is largely set do •… , v. 5, 6.

The later Relative is first described, v. 5. Herein is

• 1. A repetition of what was before asserted.
• 2. An Addition.

Three things are repeated,

• 1. The Person, Moses.
• 2. The Point wherein he was commended, Faithful.
• 3. The Place, with the Lord, and the extent hereof, In all his house.

Two things are added,

• 1. The Correlative, wherein consists another dissimilitude, Servant.
• 2. The End why he was a Servant. Here are noted
  • 1. The kind of End, For a Testimony.
  • 2. The Matter thereof, Of those things which were to be spoken after.

The former Relative concerning the Son is,

• 1. Propounded,
• 2. Expounded▪

In the Proposition,

• 1. The Son here meant is named Christ.
• 2. The House over which he ruleth, is thus limited, his own.

In the Exposition there is,

• 1. A Declaration of the Point, Whose house are we.
• 2. A Limitation thereof.

The Limitation is,

• 1. In this conditional Particle, IF.
• 2. Exemplified.

In the Exemplification there is,

• 1. An Act required.
• 2. The Subject matter of that act.

The Act is set forth,

• 1. By the kind of it, Holdfast.
• 2. By the manner of performing it, firm.
• 3. By continuance therein, Unto the end.

The subject matter consists of two branches,

• 1. Confidence.
• 2. Hope.

The later is amplified by an effect thereof, Rejoicing.

§. 72. Of Observations collected out of Heb. 3. 2, 3, 4, 5, 6.

I. CHrist was deputed to his Prophetical Office. This is here taken for grant, in that it is said, He was faithful to him that appointed him. See §. 33.

II. Christ was faithful in that which he was trusted withal. See §. 32, 38.

III. God's deputation makes a true Minister. This is gathered out of this word appointed, as here used. See §. 34.

IV. There may be a resemblance betwixt unequals. There is here a resemblance made betwixt Christ and Moses. See §. 38.

V. Moses was a faithful Minister. This is here plainly expressed. See §. 38.

VI. God's Ministers must be faithful. For this end the faithfulness of Christ and Moses is here set down. See §. 39.

VII. Christ of all was most worthy of glory. This is the main point proved in these verses. See §. 42, 43, 44.

VIII. Moses was an eminent Minister. Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down, §. 45.

IX. Christ was more excellent then Moses. This is expressly set down. See §. 45.

X. A builder is more excellent then the thing built. This Metaphor is used to set out Christ's excellency above others. See §. 46.

XI. Ministers have received what they are or have. This is implied under this phrase, Every house is built. See §. 48.

XII. Christ is true God. He is here so called. See §. 49.

XIII. Christ is the Creator of all. This is intended under this Metaphor, He that built all things. See §. 49.

XIV. The Church is built up by Christ. This is the special thing intended under this phrase, He that built all things is God. See §. 49.

XV. A servant must be faithful. This is here intended in the pattern of Moses. See §. 50

XVI. Governors are servants. So was Moses. See §. 51, 52.

XVII. Ministers are God's witnesses. As Moses so all other Ministers are for a Testimony. See §. 55.

XVIII. God before hand makes known his pleasure. So much is intended under this phrase, Those things which were to be spoken after. See §. 55.

XIX. Christ is the anointed, This title Christ importeth as much. See §. 54.

XX. Christ is God's Son. This is intended under this relative Son. See §. 55.

XXI. Christ is the Governor of the Church. This Preposition [ over ] importeth a government. See §. 59.

XXII. The Church is Christ's own. It is his own house. See §. 57.

XXIII. Saints are Christ's house. This Pronoun [ WE ] means Saints. See §. 58.

XXIV. Believers under the Law and Gospel make one house. Moses was under the Law, and we are under the Gospel. See §. 59.

XXV. They who stand must take heed lest they fall. So much is hinted under this conjunction, IF. See §. 60.

XXVI. The best have need to look to their standing. The Apostle puts himself under this caution by using a verb of the first person, If WE hold fast.

XXVII. Confidence is one evidence of our right to Christ. Mention is made of confidence to that end. See §. 61.

XXVIII. Hope also is an evidence of our right to Christ. To this end it is added unto confidence. See §. 62.

XXIX. Rejoicing ariseth from hope; It is therefore here added as an Epithet to hope, See §. 63.

XXX. Perseverance is an evidence of soundness; It is here set down for that 〈◊〉 by way of supposition, if we hold fast, See §. 68.

XXXI. Perseverance must be without intermission, For this end this Epithet 〈◊〉 is added, See §. 68.

XXXII. True Perseverance holds out till death; So much is intended under 〈◊〉 phrase, to the end. See §. 68.

§. 73. Of the inserence of that which follows upon that which went before.

FRom the beginning of the second verse to this, the Apostle hath l •… rgely 〈◊〉 down Christ's faithfulness in executing his Prophetical Office, and that toward us who are his house; Hereupon he inferreth a disuasion from disrespecting Christ, which is continued to the end of this Chapter.

This first particle Wherefore, is a note of Inference.

This is the first place in this Epistle where the Greek word is used, yet other Greek words to the same sense have been used, as v. 1. ch. 2. v. 1, 17.

This inference may have reference either to all that hath been spoken before 〈◊〉 Christ's excellency and faithfulness, thus; Because Christ was so excellent and faithful a Prophet, as never any the like; We must therefore take heed that we hardee not our hearts against him, nor depart from him: or more immediately to the 〈◊〉 clause of the former verse, thus, Because if we hold fast the confidence, &c. 〈◊〉 give evidence thereby that we are the house of Christ; We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ.

The former reference showeth that Christ's care in executing his Function 〈◊〉 our good, ought to make us careful in attending to him and cleaving close 〈◊〉 him.

The latter reference showeth that we ought in this respect to take heed that 〈◊〉 fall not from Christ, because holding fast our confidence is an evidence 〈◊〉 communion with him, namely, that we are his house, and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence.

I take the former reference to be the more proper to this place, and so it 〈◊〉 the same point that was before noted, § 2.

This note of inference ( Wherefore ) looking backward may intend either 〈◊〉 Point that immediately followeth in the divine testimony, or that which is set 〈◊〉 v. 12. &c. If thus, then the testimony must be included in a Parenthesis, and 〈◊〉 particle Wherefore be taken as joined with the 12 ^th verse, thus, Wherefore 〈◊〉 heed, &c.

§. 74. Of expressing ones mind in the words of the holy Ghost.

THE Apostle expresseth his mind concerning the use which we are to 〈◊〉 of Christ's faithfulness in his Office, under the very words of sacred Scripture which questionless he doth to make it the more regarded; For to express 〈◊〉 mind in his own words addeth great weight to the Point; The Apostle doth 〈◊〉 like chap. 2. ver. 6, 7. and in sundry other places of this Epistle; A very great 〈◊〉 thereof is penned in Scripture words and phrases; For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament, and had it in high 〈◊〉 count.

In quoting the testimony he expresseth neither book, nor Psalm, nor verse; 〈◊〉 this manner of quoting Scripture See more ch. 2. §. 50. but the words of 〈◊〉 are so expressly set down, as it may be found out where they are; especially by 〈◊〉 as are so exercised in the Scriptures, as these Hebrews were.

The Apostle faithfully declareth the mind of God therein, though there be 〈◊〉 little difference in words, especially in their order or joining together, which 〈◊〉 shall note in due place.

The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7, 8, 9, 19, 1 •… .

David was the Penman of this as of the other Psalms; Therefore David's name is sometimes expressed before Texts quoted out of that Book of Psalms, as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. & 11. 9.

To show that the holy Ghost spake what David uttered in the Psalms, Peter useth this phrase, The holy Ghost by the mouth of David spake, Act. 1. 16. And again, speaking to God thus saith, Who by the mouth of thy Servant David hast said, Act. 4. 25.

The Apostles manner of quoting this testimony thus, The holy Ghost saith, doth demonstrate sundry principles of our Christian faith, as,

• 1. The holy Ghost is true God; For God spake by the mouth of David, Act. 4. 25. where David said, The Spirit of the Lord spake by me, he addeth, The God of Israel said, 2 Sam. 23. 2, 3. All Scripture is given by inspiration of God, 2 Tim. 3. 16. And God spake by the Prophets, Heb. 1. 〈◊〉 . and they spake as they were moved by the holy Ghost, 2 Pet. 1. 21.
• 2. The holy Ghost is a distinct person; This phrase The holy Ghost saith, intendeth as much.
• 3. The holy Ghost was before Christ was exhibited in the flesh, for he spake by David whose Son Christ was many generations after David; Yea mention is made of this Spirit of God to be before any creatures were, Gen. 2. 2. So as the holy Ghost is God eternal.
• 4. The Scriptures of the Old Testament are of divine authority, Holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21.

Of this Title holy Ghost, See ch. 2. v. 4. §. 35.

The Apostle useth this particle of resemblance As, to show that what he delivereth afterwards is agreeable to the mind and words of the holy Ghost; This particle may have reference to ver. 12. and to express the mind of the Apostle more fully, the other particle of resemblance SO may be there inserted, thus, As the holy Ghost saith, So take heed, &c.

Though the testimony quoted were written, yet it is expressed under this word saith to show that the word is as a Sermon preached, that so we should give the more heed thereto.

Here is not expressed to whom he saith, because it is intended to everyone, and everyone should attend unto it as spoken to him in particular.

§. 75. Of the Apostles fit applying a divine testimony.

THE main scope of this testimony (as it was first uttered by the Psalmist) is to admonish such as from time to time should live in the Church, to take heed of rebelling against Christ, as the Israelites in the wilderness had done.

Many Interpreters both ancient and modern apply that Psalm to Christ; For this Title The rock of our Salvation, or, as the LXX render it Our Savior, v. 2. doth most properly belong to Christ, and Christ is that Shepherd whose Sheep we are, Luk. 13. 20. And it is expressly said of the Israelites in the wilderness, that they tempted Christ, 1 Cor. 10. 9. Hereupon this adverb of time To day, is applied to the time of grace wherein God speaks to us by his own Son, ch. 1. v. 2.

In this respect this testimony is most pertinently quoted for the Point in hand; For David fore-knowing that God would send his Son to be a Savior and Shepherd of his Church, exhorteth all the members thereof to rejoice in him, with all reverence to worship him, and to take heed of being like to the rebellious Israelites in the wilderness.

Now because the Apostle had set forth the faithfulness of the said Son of God in his Prophetical Office; He fitly putteth the Hebrews in mind of that seasonable admonition of the Psalmist, to keep them from being like their Fore-fathers, and to quicken them up to a more diligent heeding of Christ's word which is the Gospel.

§. 76. Of taking the first opportunity of grace

THe first word of the foresaid divine Testimony, To day, is diversely taken as was shown, ch. 1. v. 5. §. 61.

Here it signifieth the time present, yet so as it includes a continuance of a time present; As that present time wherein David lived was to him, and to those that then lived, To day; So that present time wherein the Apostle and other Christians with him lived, was to them, To day, and the time wherein we now live, is to 〈◊〉 To day.

This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing. It may here have reference to that which immediately followeth of hearing Christ's voice, as if he had said, If ye will now hear his voice while he speaketh unto you.

Or it may have reference to the inhibition of not hardening their heart, as if he had said, If ye will hear Christ's voice then harden not your heart in this time, that he is speaking unto you.

In the Greek there is a comma put after this word, To day, whereby is intended the latter reference.

In the general, both references tend to the same scope, which is, that the present opportunity of God's offering grace must be taken; we must hearken to him while he speaketh, and we may not harden our hearts against him when he speaketh; When Samuel though he were but a child understood that the Lord called him, he presently answered, Speak, for thy Servant heareth, 1 Sam. 3. 10. Ruth was but a young woman, yet she understanding that the God of Naomi was the only true Lord, saith to her Mother in Law, Thy God shall be my God, and thereupon would needs go with her to be among the people of that God, Ruth 1. 16. &c. Zacchaeus in his man-age coming to know Jesus to be the promised Messiah, readily entertained him, Luk. 19. 5, 6. The penitent thief at the time of his death knowing Christ to be the promised King, believed on him, and confessed him, 〈◊〉 . 23. 41, 42. Thus in what estate of our age soever means of calling us to Christ are afforded, we must even then without delay, To day, take that opportunity: I •… sh haste and delayed not, saith the Psalmist, Psa. 119. 60. When Christ called 〈◊〉 , he made haste and came down, Luk. 19. 6. When Christ called Simon and Andre •… , they straightway left their nets, and followed him, Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul, immediately he preached him, Gal. 1. 16.

• 1. It is God which worketh in us both to will and to do, Phil. 2. 13. and no man 〈◊〉 come to Christ except the Father draw him, Joh. 6. 44. Is it not then a point of wisdom to yield when God draws? The Church promiseth as much, saying, 〈◊〉 me, I will run after thee, Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us today, how can we expect that he should hear us tomorrow? They shall call upon me but I will not answer, saith Wisdom, Pro. 1. 28.
• 2. Thou knowest not what a day may bring forth; Therefore put not off the grace that is offered thee today: Boast not thyself of tomorrow, Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years, was taken from them that night, Luke 12. 19, 20.
• 3. By putting off an opportunity men make themselves more unfit for another opportunity; For sin the longer it groweth, the stronger it groweth, and the heart useth to be more hardened by putting off means of softening.

As they who had received grace were exhorted to persevere therein, §. 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉 grace •… endred To day; Even now, while the Word soundeth in your ears, hear, and harden not your hearts, Behold, now is the accepted time, Behold, now is the by of salvotion, 2 Cor. 6. 2. Put not off today, much less let childhood put off 〈◊〉 youth, or youth to man-age, or man-age to old-age, or old-age to death-bed.

Of the common allegation of the thiefs repentance on the Cross, See the 〈◊〉 Armor of God, on Eph. 6. 14. Treat. 2. Part. 4. §. 12.

§. 77. Of hearing aright.

THis phrase, If ye will hear his voice, containeth in the substance of it the most principal and proper duty that is required of Christians in relation to Christ's Prophetical Office. In the manner of setting it down it implies a forcible motive against hardening our hearts: For they who harden their hearts cannot hear Christ's voice as they should.

Some expound this conditional conjunction IF, with a conjunction of the time, thus, When ye will hear his voice, harden not your heart.

Which way soever we take it, it intendeth a duty; and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear. For he whose heart is hardened may so hear. Pharaoh himself whose heart was exceedingly hardened, so heard the voice of God. Where Christ saith, He that hath an ear, let him hear what the Spirit saith, (Rev. 2. 7.) implieth that a man may hear the Spirit inwardly speaking to the soul, as well as an outward audible voice.

Of that inward spiritual hearing there are three acts.

• 1. To understand what is outwardly heard by the ears of the body. Where the Prophet rebukes the people for being without understanding, he saith, They have ears, and hear not: that is, understand not; and thereupon adviseth them to hear, Ier. 5. 21.
• 2. To believe what they understand. Where Christ reproveth the Jews for not believing, he addeth, He that is of God heareth God's words: ye therefore hear them not (that is, ye believe them not) because ye are not of God, Joh. 8. 46, 47. And where he said, Ye believe not because ye are not of my sheep, he addeth, my sheep hear my voice, that is, believe it, John. 10. 26, 27.
• 3. To obey it. Where the Israelites upon hearing the Law in great terror delivered, thus said to Moses, Speak thou with us, and we will hear, (Exod. 20. 19.) In another place it is thus expressed, We will hear it, and do it, Deut. 5. 27.

In all these senses is this word hear to be taken in this Text, and Isa. 55. 3. and Matth. 17. 5.

To hear only with the ears of the body, and not to understand, believe or obey; is so far from a full duty, and true virtue, as it makes us liable to judgment.

To hear and not to understand is to be like the path way upon which the corn is cast: but because it is not covered with earth, the fowls pick it up, and it doth not sructifie, Matth. 13. 19.

To hear and not believe, makes us like to them, whom the Word preached did not profit, not being mixed, with faith, Heb. 4. 2.

To hear and not to do, is to be like a foolish man, which built his house upon the sand, Matth. 7. 26, 27.

It is therefore our duty when the Word of God is preached,

• 1. To open the ears of our head; for they are the doors to let in God's Word. This is one main end why ears are given to us: and they cannot be better used.
• 2. So to heed the Word heard and meditate thereon, so as we may understand the mind of God therein. This is it which Christ requireth, Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation, Eph. 1. 17. This grace is promised to the wise, but denied to the wicked, Dan. 12. 10.
• 3. Mix faith with hearing: else the word will lose its power. For it is the power of God unto salvation, to everyone that believeth, Rom. 1. 16. God gives Preachers, that men should hear the word and believe, Act. 15. 7.
• 4. Add obedience: All blessing is annexed to this, Luk. 11. 28. This giveth evidence of our right understanding the Word and believing the same.

They who thus hear have hearing ears: such ears to hear as Christ requireth, Matth. 13. 9. Rev. 2. 7. And they who thus hear, will be kept from hardness of heart. This supposition, If ye will hear, and the consequence inferred thereupon, harden not your hearts, doth evidently demonstrate, that a right hearing will prevent hardness of heart: especially hearing of Christ's voice, that is the Gospel. It is the Gospel that maketh and keepeth a soft heart. See Chap. 2. v. 3. §. 20, 21. See also The whole Armor of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 4, 5, 6. Ib •… l Part. 6. on▪ Eph. 6. 16. §. 21.

§. 78. Of Christ's voice.

THe particular object of hearing, as aforesaid, is Christ's voice. For this relative, HIS, hath reference to Christ.

We shown before, §. 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses: so as without all question Christ's voice is here meant; namely his Word, which in the days of his flesh he uttered by his own lively voice, and afterwards by the voice of his Apostles. The substance of all being written and registered, is further made known by the voice of his Ministers age after age. Thus may we still hear Christ's voice. See Chap. 2. v. 12. §. 112.

In general, by Christ's voice is meant the Word of God, which is the only proper object of a saving hearing; of hearing to life, John. 5. 25.

In particular, the Gospel is intended under Christ's voice. See Chap. 2. v. 3. §. 20, 21, 22, 23, 24.

We may not, in regard of this particular reference to Christ, put difference betwixt the Word of God, of Christ, and of the Spirit; for they are all one. Therefore Christ blameth them who hear not God, John. 8. 47. And God commandeth to hear his Son, Matth. 17. 5. And Christ commandeth to hear 〈◊〉 Spirit, Rev. 2. 7.

But there is a direct difference betwixt the Word of God and the word of man, as man. To teach for doctrines the commandments of men, is blameable, 〈◊〉 15. 〈◊〉 ▪

Only God's Word is the ground of faith and rule for obedience; and that 〈◊〉 in regard of God's high supreme Sovereignty (who hath power to promise 〈◊〉 command what he will) and also in regard of the perfection and purity of his Word.

The Turks Alcheron, the Jews Cabala, the Papists Traditions, the Dicta •… es 〈◊〉 Philosophers or Poets, or any other inventions of men which are by ignorant 〈◊〉 foolish persons made the grounds for their faith, and rules for their obedience, are with indignation to be detested: especially when they are obtruded instead 〈◊〉 Christ's voice. Let us learn to try the spirits, whether they are of God, 1 Joh. 4. 1. It is the note of Christ's sheep to know the voice of their shepherd, John. 10. 4. 〈◊〉 this end be well exeroised in Christ's Word: Search the Scriptures, John. 5. 39. and pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17.

§. 79. Of the Heart.

TO prevent an hindrance of a right hearing Christ's voice; The Apostle 〈◊〉 adviseth those to whom he wrote, Harden not your hearts.

Here just occasion is given to consider what the heart is: and what it is 〈◊〉 harden.

The heart properly taken is a little fleshy piece, within the breast of the body, under the left pap, triangular, broad at the top, and sharp at the bottom. It is the fountain of life: the root whence all the spirits sprout forth: that which first 〈◊〉 , and last dieth in man.

Heart metaphorically is attributed to the Creator, and to sundry creatures.

• 1. To the Creator, to set out the greatness of his liking or disliking a 〈◊〉 David is said to be a man after God's own heart, 1 Sam. 13. 14. Act. 13. 22. He was one whom God well liked and approved. On the other side, concerning the men of the old world, it is said, It grieved the Lord at his heart, that 〈◊〉 had made man, Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉 lived.
• 2. Heart is attributed to senseless creatures, to set out the innermost part, or midst of them; because the heart is within a man's body, even almost in the midst thereof. Thus it is said, The depths were congealed in the heart of the sea, Exod 15. 8. And Christ was three days and three nights in the heart of the earth, Matth. 12. 40.
• 3. Heart is ascribed to reasonable creatures, to signify sometimes the whole soul, and sometimes the several faculties appertaining to the soul.
  • 1. It is frequently put for the whole soul, and that for the most part when it it is set alone: as where it is said, Serve the Lord with all your heart, 1 Sam. 12. 20.
  • 2. For that principal part of the soul which is called the mind or understanding. I gave my heart to know wisdom, Eccles. 1. 17. In this respect darkness and blindness are attributed to the heart, Eph. 4. 18. Rom. 1. 21.
  • 3. For the will: as when heart and soul are joined together, the two essential faculties of the soul are meant, namely the mind and will. Soul put for the Mind: Heart for the Will. Serve the Lord with all your heart, and with all your soul, Deut. 11. 13.
  • 4. For the memory: I have hid thy word in my heart, saith the Prophet, Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid.
  • 5. For the conscience: It is said that David's heart smote him, that is, his conscience, 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken, 1 John. 3. 20, 21.
  • 6. For the affections: as where it is said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, Matth. 22. 37. By the mind is meant the understanding faculty: By the soul, the will: by the heart, the affections.

Here in this Text the heart is put for the whole soul, even for mind, will and affections. For blindness of mind, stubbornness of will, and stupidity of affections go together.

§. 80. Of hardening the heart.

THere are two words used in the New Testament to set out the act of hardening, as it hath reference to the heart.

One is taken from a Greek root, that signifieth an hard brawny skin which fasteneth together broken bones: or that flesh and skin on the hand or feet which is made hard and insensible by much labor or travel. It signifieth also blind. See §. 87.

Hence is derived a word oft used in the New Testament, and translated hardness, Mark 3. 5. and a Verb which signifieth to harden, Joh. 12. 40. Mark 6. 52.

The foresaid Greek root doth also signify a stone somewhat like white Marble: and the Verb thence derived, signifieth to turn into a stony hardness.

This is a sit metaphor to express the sense of the point in hand. For an hard heart is like to brawny flesh and skin, which is not sensible of any smart, though it be pricked or cut. Nor threats, nor judgments move an hard heart: witness Pharaohs disposition. Yea further, an hard heart is resembled to a stone, ( Ezek. 11. 19.) A stone will sooner be broken all to pieces, then softened by blows: so a man of an hard heart will sooner be utterly confounded by God's judgments, then brought to yield to them.

The other word used in Scripture to set out an hard heart, is taken from another Greek root which signifieth to dry up, or draw out the juice or moisture of a thing, whereby it comes to be hard: for moisture makes things soft: dryness makes them hard. Hence is derived an Adjective which signifieth hard through dryness.

Metaphorically this Epithet is in Scripture added to sundry things: as an hard speech, Joh. 6 60. Jude v. 15. An hard Master, Matth. 25. 24. hard or fierce winds, I am. 3. 4. an hard or difficult matter, Act. 9. 5. A Substantive also is thence derived which signifieth hardness. Rom. 2. 5. and a Verb which signifieth to harden, Rom. 9. 18. Act. 19. 9. From the foresaid root there is a compound which signifieth hardness of heart, Matth. 19. 8. Mar. 16. 14. and another compound which signifieth hard or stiff-necked, Act. 7. 51. Physicians use a word, derived from the foresaid Verb, to set out such drugs or medicines as have a force of hardening.

This later metaphor is here used by the Apostle; and again, ver. 13, 15. and Chap. 4. v. 7. It is as fit a metaphor as the former: and implieth that an hard heart is dry and destitute of all grace, of all spiritual moisture, sense and life.

The Apostle here sets down this act of hardening as a man's own act, and that upon himself: thus speaking unto them, Harden not your heart. I think it meet hereupon to declare,

• 1. What hardness of heart is.
• 2. What are the ordinary causes thereof.
• 3. How man hardeneth his own heart.
• 4. What is the danger and damage of a hard heart.
• 5. How hardness of heart may be discerned.
• 6. How hardness of heart may be prevented or redressed.

§. 81. Of Hardness of Heart, what it is.

1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉 one from wickedness: or rather a willful obstinacy against them: for without man's will the heart cannot be hardened. Therefore here and in sundry other places, (as Exod. 9. 34. 1 Sam. 6. 6. 2 Chron. 36. 13.) this act is applied to 〈◊〉 himself; for the Will is free, and cannot be compelled or forced: take away freedom from the Will, and you take away the nature of the Will. Therefore God himself, when he converteth a sinner worketh in him both to will, and to do: first to will, then to do, Phil. 2. 13.

That we may the better discern how willfulness causeth the hardness of heart 〈◊〉 spoken of, we are to consider hardness of heart in a double respect: as it is natural, and as it is habitual.

• 1. Natural hardness of heart is in all men: as other corruptions seized on 〈◊〉 nature by Adams fall, so hardness of heart. Man by nature is given to withstand, and oppose against all means afforded to keep him from sin, and in this oppos •… tion to remain obstinate, so as to be confounded rather then yield. This is the stony heart that is in man by nature, Ezek. 11. 19.
• 2. Habitual hardness of heart is an increase of the former, and that by 〈◊〉 further willfulness. All mankind in Adams loins, as he was a public perso •… , willfully opposed against God: and everyone in his own person is given by 〈◊〉 more and more to oppose; but some more obstinately and impenitently then others. In such the Apostle joineth hardness, and an impenitent heart together, and showeth that such treasure up to themselves wrath, Rom. 2. 5. Adams first sin 〈◊〉 willfulness in it: so as there is willfulness in man's natural hardness. Much more 〈◊〉 there willfulness in his habitual hardness.

Object. Against this it is Objected, that God, and Satan, and other men do •… den a man's heart.

Answ. In general I Answer, that none of those do free a man from 〈◊〉 in that hardness of heart which seizeth on him: so as in this respect we may say •… him that is of an hard heart, O man, thou hast destroyed thyself, Hos. 13. 9.

To clear this point more fully, I will distinctly, show, how God, how Satan, 〈◊〉 other men are said to harden a man's heart.

God doth it in justice, Satan in malice, other men in willfulness.

§. 82. Of God's hardening man's heart.

GOD is said to harden as a Judge, inflicting hardness of heart as a 〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that •… meant, he hardens his own heart: even as a thief, who is condemned by the 〈◊〉 may be said to hang himself.

That God's justice may in this point be mere clearly manifested, observe the particular respects wherein God is said to harden man's heart. They are these.

• 1. In that all actions and motions (as they are actions and motions) come from God, as our very being doth. For in him we live and move and have our being. Act. 17. 28. But the pravity of the action or motion cometh from man: Therefore man properly hardeneth himself.
• 2. In that God hinders not men from doing that which hardeneth: but God is the most high supreme Sovereign▪ there is none above him to bind him to do anything. He being not bound to hinder men from doing what they do, who can, who shall blame him? Matth. 20. 15. Man himself doth the very deed.
• 3. In that he withholdeth or withdraweth his softening spirit. For man's own spirit is a resisting spirit, Act. 7. 51. It must be a higher and stronger spirit which keepeth man's spirit in compass. But God's withholding, or withdrawing his Spirit is in justice for some sin of man.
• 4. In that God offereth the occasions whereby man's heart is hardened: as, his Word, Sacraments, Mercies, Judgments, Miracles and such like. But these occasions are in themselves good, their proper end is to soften. It is by man's perverting them that they harden; man in this case is like the spider that sucketh poison out of sweet flowers.
• 5. In that God giveth over to Satan, who hardeneth man's heart. But God doth this as a just Judge: Satan being his executioner. Man himself brings this judgment upon himself.

§. 83. Of Satan's, and other men's hardening ones heart.

AS for Satan, though he may enter into a man as he entered into Judas, (Joh. 13. 27.) and provoke men to sin, as he 〈◊〉 David, (1 Chron. 21. 1.) and beguiled them through his subtlety, as he beguiled Eve, (2 Cor. 11. 3.) and sift them as he 〈◊〉 Peter, Lu •… . 22. 31.) yet he cannot force man's will to sin. See The Whole Armor of God, on Eph. 6. 12. Treat. 1. Part. 3. §. 17.

As for other men, they can less force man's Will then Satan. What they do is either by counsel, as the Sorcerers hardened Pharaohs heart, ( Exod. 7. 11.) or by expostulation, as Jezebel hardened Ahab's heart, (1 King. 21. 7.) or by persuasion, as the Princes hardened Zedekiahs heart, Ier. 38. 4, 5, 25. or by example, as the four hundred Prophets hardened one another; or were all hardened by Zedekiahs example, 1 King. 22. 11, 12. If a man himself yield not, all that other men can do will not harden him. Therefore man properly hardeneth himself.

It will stand a man in no stead to put off the blame of this sin from himself to any other. This is it that keeps men from being duly humbled, and from true repentance, whereby the heart comes to be more hardened: yet too prone are men so to do. Some impute their hardness to God, as Adam: Some to Satan, as Eve, Gen. 3. 12, 13. others to other men, as Saul, 1 Sam. 15. 21.

Would we lay the blame on ourselves, as we ought, we might be brought to such a sense of the burden that lieth on us, as Christ would be moved to ease us, Matth. 11. 28.

§. 84. Of the Causes of hardness of heart.

II. THe ordinary causes of hardness of heart are such as these.

• 1. Natural hardness. This is the original cause of habitual hardness. If that be not taken away, this will accompany it: both will be mixed together. In this respect it is said on the •… nconverted Gentiles, that they were past feeling. This is set down as an effect of natural hardness, ( Eph. 4. 18, 19.) for the word going before translated blindness, doth also signify hardness: as is shown, §. 87.
• 2. Unbelief. This makes men disrespect promises, threatenings, mercies, judgments, and all other means which are of use to soften, or break men's hearts. This was the great sin of the Israelites, who hardened their hearts in the wilderness, Deut. 1. 32. & 9. 25. Psal. 78. 22, 32. Therefore the Apostle, to prevent hardness of heart, admonisheth those to whom he wrote, to take heed of unbelief, v. 12, 13. See §. 120.
• 3. Hypocrisy. By this men cover and hide their sin, whereby they wax bold in sinning. It is said of obdurate sinners, that they lurk privily, (Prov. 1. 18.) and say no eye shall see us, Job 24. 15.
• 4. Pride. For this is ordinarily joined with scorn, disdain, and such like vices as make men refuse and reject the means, which might mollify their hearts: Thus was Pharaohs heart hardened, Exod. 5. 2. and the heart of the Jews, Ier. 44. 16.
• 5. Presumption. When sins are committed against knowledge, conscience, light of nature, and motions of the Spirit, they are as heavy weights that 〈◊〉 out all spiritual sense and life. As a great blow so stuns one, as it makes him senseless; so a presumptuous sin will make a man's spirit senseless. After that Zedekiah had broken his oath with the King of Bab •… l, (Ezek. 17. 16.) his heart was hardened against all the good council that the Prophet Jeremiah gave him, Ier. 38. 17, &c.
• 6. Oft committing, or long lying in the same sin. Many small knocks or 〈◊〉 long continued, do in time as much as a great blow at once. Men's hands and heels use to be hardened by much work and long travel.
• 7. Relapse. To return to sin after a man hath manifested solemn repentance, (as the swine after it is washed returneth to the mire) especially if it be to the same sin, (as the dog licketh up the vomit he had formerly cast out) is to make way for the devils re-entry; whereby a man's heart will be so hardened, as his later end will be worse then his beginning, 2 Pet. 2. 20, &c. Matth. 12. 43, &c. Against this doth Christ give prudent caveats, John. 5. 14. & 8. 11.
• 8. Lewd company. Lewd companions will by evil counsel, bad example, 〈◊〉 encouragement, make men impudent and obstinate in sinning. The wise man therefore much dissuadeth from such company, Prov. 1. 10, &c.
• 9. Superstuity of the things of this world: as of wealth, honor, ease, pleasure, applause, and other such things as men by nature delight in. These are like 〈◊〉 , thorns and briers, which draw out the moisture of the earth, and make it dry and hard: or as weights that press out the juice of fruits, and make them 〈◊〉 . These make the things of the Spirit of life to be nothing at all regarded. This cause of hardening is then most prevalent, when men are raised from a mean estate to •… great one: or from a troublesome estate to a quiet and pleasing estate. If iron be taken out of the fire, and put into cold water, it waxeth hard.
• 10. Multitude of Crosses not sanctified. These are as many blows upon the Smiths anvil. King Ahaz in the time of his distress did trespass yet more against the Lord, 2 Chron. 28. 22. The wrath of God came upon Israel, and slew the 〈◊〉 〈◊〉 them: for all that they sinned still, Psal. 78. 31, 32.

§. 85. Of man's hardening himself.

III. MAn hardeneth himself two ways.

• 1. Privatively.
• 2. Positively.

• 1. Privatively: by refusing or rejecting means whereby his 〈◊〉 might be softened.

  Means of softening a man's heart are Public, Private, and Secret.

  • 1. Public means are public Ordinances of God: as the Word read 〈◊〉 preached, the Sacraments, Praying and Praising God: yea also God works, and those both of mercy and judgment, whether ordinary or extraordinary.
  • 2. Private means are, Reading and expounding God's Word in private places private praying and praising God, repeating Sermons, private instruction, 〈◊〉 holy conference, and such like.
  • 3. Secret means, Reading the Word and other good books alone, praying 〈◊〉 praising God alone, meditation and examination of ones self.

  The Jews in the Apostles time hardened their hearts by putting away from 〈◊〉 the Word of God, Act. 13. 46. and in John Baptists time, they rejected the 〈◊〉 sell of God against themselves, being not baptized of John, Luk. 7. 30. They refused to subject themselves to that Ordinance. In Christ's time they hardened their hearts by opposing against his miraculous works, Matth. 12. 24. John. 15. 24.

  About means which are to soften men's hearts, men divers ways beguile themselves, so as they harden their hearts thereby: As

  • 1. By putting off for the present such means as might soften them, to another time, as he that said to Paul, Go thy way for this time, when I have a convenient season, I will call for thee, (Act. 24. 25.) But that season never came.
  • 2. By thinking they have done enough, when it is but little that they have done: yet can say, Behold what a weariness is it? Mal. 1. 13.
  • 3. By resting in the outward work, as they who said, Wherefore have we fasted, and thou seest not? Isa. 58. 3.
  • 4. By doting upon human ordinances, as they who in vain worshipped God, teaching for doctrines the commandments of men, Matth. 15. 9.
• 2. Positively: Men harden themselves by a slavish yielding to the causes of hardening men's hearts, mentioned §. 84. This they do by nourishing their natural hardness: by opposing against God's truth in his promises and threatenings, by hiding their sin, by pride, by presumption, by long lying in sin, by returning to sin after repentance, by setting their hearts too much on the things of this world, by perverting God's chastisements.

In that hardness of heart ariseth from ones self, even from his own willfulness, it nearly concerns us to be the more watchful over ourselves, and to withstand the very beginning of hardness: For Satan is very subtle, and seeks to beguile a man by degrees, and sin is deceitful, and of a bewitching nature. It soaks into a man insensibly: and we of ourselves are very foolish: like the silly fish that with a fair ba •… t is soon taken. Hence it is that from small beginnings many come to this high pitch, even to be hardened in heart.

When men are tempted to sin,

• 1. There is a thought of committing it, Gen. 38. 15.
• 2. A plain consent to yield to it, Psal. 50. 18.
• 3. An actual committing of it, 2 Sam. 11. 4.
• 4. An iteration of it, Judge. 16. 1, 4.
• 5. A custom therein, 1 Sam. 2. 13.
• 6. An excusing of it, 1 Sam. 15. 15.
• 7. A justifying it, Isa. 5. 23. Luk. 16. 15.
• 8. A glorying in it. Psal. 52. 1.
• 9. An habit that they can scarce do otherwise, Ier. 13. 23.
• 10. Hardness of heart, Rom. 2. 5.

By these degrees it cometh to pass that sin which upon the first temptation seemed horrible, and upon the first committing thereof much perplexed the soul, and seemed to be an insupportable burden, making the sinner thus to complain, Mine iniquities are gone over my head: as an heavy burden they are too heavy for me, (Psal. 38. 4.) appears in time not to be so burdensome, but rather light and easy: yea so unsensible as they can scarce perceive it: like him that saith, They have stricken me, and I was not sick: they have beaten me, and I felt it not: I will seek it yet again, Prov. 23. 35. Yea further, it comes by degrees to be pleasing and delightful: So sweet in his mouth as he hides it under his tongue, Job 20. 12.

§. 86. Of the danger and damage of hardness of heart.

IV. THe danger whereinto men fall by hardness of heart, and the damage which they receive is greater then can be expressed. It brings a man into the most desperate case that in this world a man can be brought into by any other thing, except it be by the sin against the holy Ghost; whereunto hardness of heart makes a great way. Shame, grief, fear may be means to keep men that are not hardened, from running on in their desperate courses: but hardness of heart is a spiritual senselessness, and keeps from such passions, as shame, grief and fear. It makes men audacious in sinning: A troubled conscience casts a man into a 〈◊〉 woeful plight, But a hardened heart is far worse then a perplexed soul. The troubled conscience may for the present seem more bitter, but if the issue of the one and the other be duly considered, we shall find that there is no comparis •… betwixt them, but that the hard heart is far the worst. The troubled conscience by accusing, gauling, perplexing, and not suffering a man to be quiet, may so deje •… him as to restrain him from sin, and bring him to repentance. But an hard he •… puts on a man more and more to sin, and that with greediness, Eph. 4. 18. whereby his condemnation is increased. In this respect it were better for a man to 〈◊〉 with a troubled conscience and despairing heart, then with a seared conscience and a hard heart.

§. 87. Of the signs whereby a hard heart may be discerned.

V. HArdnesse of heart is accompanied with blindness of mind, Theref •… re there is one Greek Nown that is put for both; Answerably it is sometimes translated hardness; Mar. 3. 5. and sometimes blindness, Rom. 11. 25. Eph. 4. 18.

There is also a Verb coming from the same root that is translated sometimes to harden, as Mar. 6. 52. and 8. 17. Sometimes to blind, as Rom. 11. 7. 2 Cor. 3. 14 In that hardness of heart and blindness of mind go together, he that hath 〈◊〉 hard heart cannot well discern it, but yet by others it may be observed, and 〈◊〉 by the effects thereof.

There are two especial effects that do discover an hard heart,

• 1. Carelesse Security, when men are senseless, and as senseless persons lie i •… sin: where there is no sense commonly there is no life. A living man that 〈◊〉 a stone in his kidney or bladder will certainly feel it and complain of it. No •… 〈◊〉 hard heart is an heart of stone; had he spiritual life in him he would certainly 〈◊〉 it and complain of it; Senselesnesse therefore shows that a man's heart is so •… dened as he hath no spiritual life in him.

  From this careless security proceedeth both a dissolute negligence and also a blockish stupidity.

  • 1. Dissolute negligence makes men consider nothing, nor lay anything 〈◊〉 heart, The righteous perisheth and no man layeth it to heart, and merciful 〈◊〉 taken away; None considering that the righteous is taken away from the evil 〈◊〉 come, Isa. 57. 1. This is spoken of men of hard hearts. Such men let all 〈◊〉 pass whether matters of rejoicing or matters of mourning, without any •… quiring after the cause, end, and use thereof, Mat. 11. 17.
  • 2. Blockish stupidity makes men lie under those judgments which fall ev •… upon their pates, like beasts: When Nabal heard of the danger wherein he 〈◊〉 been by refusing to relieve David and his Soldiers, His heart died within 〈◊〉 and he became as a stone, 1 Sam. 25. 37. Though they be overpressed even on •… measure above their strength, yet have they no heart to pray for release 〈◊〉 ease.
• 2. Willfull obstinacy is another effect which discovers an hard heart, 〈◊〉 makes men,
• 1. To oppose against all the means which God affordeth to reclaim then As his Word, Works, &c.
• 2. To resist the very motions of God's Spirit, as the hard-hearted Jews 〈◊〉 always done, Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the •… mage of God, as the Scribes and Pharisees hated the Son of God, and 〈◊〉 that believed in him, John. 9. 22. and the Apostles, and them that believed thro •… their word, Act. 4. 5. &c. yea, such as be hard-hearted come to be hate •… 〈◊〉 God himself, and endeavor to put out the very light of nature, Rom. 〈◊〉 28, 30.

§. 88. Of Remedies for preventing or redressing hardness of heart.

VI. HArdnesse of heart being such as hath been set out, it is very requisite that remedies be prescribed for preventing or redressing it; They are such as these.

• I. Take heed of all and every of those causes whence hardness of heart ariseth. These are distinctly set down, §. 84. Take away the cause and the effect will follow; where the cause remaineth the effect also will remain; Withall endeavor to get such virtues and graces as are contrary to the fore-mentioned causes of hardness, for one contrary will expel one another.

  As light being contrary to darkness keep eth out or expelleth darkness, so virtues contrary to the causes of hardness will prevent or redress the same. Those graces are these that follow.

  • 1. Regeneration; Hereby natural hardness is removed.
  • 2. Faith, Hereby unbelief is redressed.
  • 3. Sincerity, This keeps out hypocrisy.
  • 4. Humility, Hereby pride and other like vices are kept down.
  • 5. A fear of God, This will withhold us from gross sins.
  • 6. Christian prudence, This will make men wary of multiplying sins and long lying therein.
  • 7. Spiritual watchfulness, This will uphold in such a course as will preserve us from relapse.
  • 8. Holy jealousy, lest we should by company be drawn aside.
  • 9. Contempt of this world, and of the things thereof, that we be not ensnared and overcome thereby.
  • 10. Patience under all crosses, as laid on us by our heavenly Father for our good.
• II. Labor to feel the heavy burden of sin, as he did that said, My sins are are too heavy for me, Psa. 38. 4. For this end consider,
  • 1. That sin destroyed all mankind, it poisoned Adam and all his posterity, Rom. 5. 12.
  • 2. That it made Paradise too hot for Adam to abide in it, Gen. 3. 23, 24.
  • 3. That it caused all the fearful judgments that have been executed from the beginning of the world.
  • 4. That when Saints apprehend it unpardoned their conscience is a very rack unto them.
  • 5. That when impenitents feel the burden of it, it makes their very life a burden unto them; Instance Judas, Mat. 27. 45.
  • 6. That it makes the damned in hell weep and gnash their teeth, Mat. 25. 30. For their torment is endless, easeless, merciless, remediless.
  • 7. That it holds the Angels that fell in everlasting chains under darkness, Jude ver. 6.
  • 8. That albeit Christ had no sin in himself, yet when the burden of our sin as a Surety lay upon him, it cast him into a bitter agony, and made his sweat as it were great drops of blood falling down to the ground, Luke 22. 44. There is no Looking▪ glass that can so to the life set out the horror of sin as this of Christ.
• 3. When thou art overtaken with a sin, speedily return from it and repent; So did Peter, so soon as by hearing the cock crow, and discerning his Lord's beck, he was put in mind of his sin, he presently repented, He went out and wept bitterly, Luk. 22. 60. 61▪ 62. The longer sin continues the stronger it groweth; it will free •… like a canker, and eat up the life of the soul; Therefore put not off Repentance.
• 4. After thou hast repented be more watchful over thyself that thou fall not into a relapse. If after the hand be blistered and healed a man use the hammer again it will wax the harder.
• 5. Be constant in using means sanctified for softening the heart; Among o •… means hearing the Gospel is an especial one to keep or drive off hardness of he •… ▪ See 77. in the end of it. Therefore suffer the Word to work on thee as it did 〈◊〉 Josiah. 2 Kin. 22. 19. Neither put it off as Felix did, Act. 24. 26. nor mock at it 〈◊〉 the Jews did, Act. 2. 13. nor blaspheme it as other Jews did, Act. 13. 45. To pub •… means add private, yea, and secret too.
• 6. Walk continually before God as Enoch did, Gen. 5. 24. This will keep 〈◊〉 from yielding to temptations even in secret, Gen. 39 9.
• 7. Apply judgments on others to thyself, and by judgments on thyself be •… ved to examine thyself, and to humble thy soul before God: Joseph's brethrea 〈◊〉 this means were brought to sight of their sin, Gen. 42. 21.
• 8. Learn to number thy days aright; This will make thee account every day 〈◊〉 last, and make thee live as if it were the last day thou shouldst live on earth, and 〈◊〉 will make thee think more frequently of that account thou art to give to God.
• 9. At the end of every day examine thyself, and consider what sins have pass •… from thee. This may be a means of renewing repentance, and keeping thee from 〈◊〉 hard heart.
• 10. While thy heart is soft, pray against hardness of heart, and desire oath •… 〈◊〉 pray for thee.

§. 89. Of forbearing such sins as have been judged in others.

THe former point of hardening ones heart, is exemplified both by the People▪ and also by the Apostle in the pattern of those Israelites, whom God broug •… out of Egypt, and in an especial manner tutored forty years together in the 〈◊〉 dernesse.

This first particle, AS, is a note of comparison. It being added to a Pro •… tion (thus, Harden not your hearts as such and such did ) intendeth, that we sho •… take heed of being like unto them, who have sinned in former times: against 〈◊〉 sins God hath manifested his indignation: For as the sin of those ancient Israeli •… 〈◊〉 distinctly set down, v. 8, 9. so also God's just indignation against them, v. 10, 11.

This may be a good caveat to us, in reading the sins of others in former 〈◊〉 (especially those that are registered in sacred Scripture) and in observing such •… dences as are recorded of God's displeasure against them, to take heed that we 〈◊〉 not into the same, or the like sins. See §. 95, 158. See more of this point on C •… 13. 5. §. 68.

§. 90. Of registering Predecessors sins.

THe sin against which God's people are here fore-warned, is generally 〈◊〉 down in these two words ^a Provocation, ^b Temptation. The later shows 〈◊〉 reason of the former. For if the Question be asked, How they provoked 〈◊〉 The Answer is, They tempted him. Of tempting God, see §. 96.

The former word is a ^c compound. It is compounded of a simple Noun 〈◊〉 signifieth bitter, Jam. 3. 11, 14. Thence a ^e Verb, which signifieth to embitter, 〈◊〉 to make bitter, Rev. 8. 11. & 10. 9, 10. The ^f Preposition adds an aggrava •… and the ^g Verb compounded therewith signifieth to provoke to bitter anger: grea •… to provoke, much to embitter. It is used v. 16. thence is this word provocation •… rived. It is twice used in this Chapter, here and v. 15.

The Hebrew word which is used by the Psalmist signifieth strife or contenti •… ▪ or contradiction. It is translated strife, Numb. 27. 14. and chiding, Exod. 17. •… ▪ For chiding is a striving or contending by words, or a contradicting. The Israeli •… did chide with Moses (Exod. 17. 7.) and thereby provoked the Lord, whose serv •… Moses was.

These two words Provocation and Temptation are used in the abstract to agg •… vate the heinousness of their sin.

Many learned Expositors of the 95. Psalm retain the Hebrew words Meri •… and Massah, as names of that place where the Israclites provoked God. For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God, Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively, and fitly translated provocation and temptation.

In these two words (whether they be taken as particular names, Meribah and Massah, or as two expressions of their sin, provocation and temptation ) do plainly express the heinousness of the sin; in that as it was a tempting of God, so it was a provoking him to great wrath: and the manner of expressing them, giveth us to understand, that it is behooveful for succeeding generations, that notorious sins of predecessors be kept on record.

These very titles provocation, temptation, are a kind of record, whereby the sins comprised under them are brought to mind and kept in memory.

The many names given to places occasioned by a sin, gives further proof hereunto, as Es •… k, strife, Gen. 26. 20. Sitnah, hatred, Gen. 26▪ 21. Kibrothhattaavah, Graves of lust, Numb. 11. 34. Bethaven, the house of iniquity, Hos. 4. 15. Yea the registering of all those notorious sins which are recorded in Scripture do further confirm the point.

When sin is beheld in others, specially as provoking God's wrath and pulling judgment upon the sinner, it appears in its own colors, horrible and detestable, and so is an occasion for them who so behold it, more carefully to avoid it. This is the main drift of the Apostle in this place.

It is therefore an especial point of wisdom, to take due and thorough notice of the sins of former Ages: of the kinds of them: of the causes of them: and of the effects that have followed thereupon: especially if God have executed any remarkable judgment and vengeance thereupon: as here, the kind of sin, temptation: the cause thereof, hardness of heart: the effect that followed thereupon, provocation of God's wrath: and the judgment, which was, excluding from rest, v. 11. are distinctly set down.

This is to be done not for approbation, or imitation of the sin recorded: in that respect no sin ought to be once named amongst us, Ephes. 5. 3. but for greater detestation thereof, to make us more abhor it. Indeed if there were not in us a proneness of nature to rush into sin of our own accord without example, the memory of sin were better be clean blotted out. But there is no sin whereinto others before us have fallen, whereof the seed is not in us. Therefore for suppressing of sin, the infamy that hath followed such as have fallen thereinto, and God's judgments thereupon, may be, and ought to be oft called to mind.

§. 91. Of the Extent of this word Day.

TO this later word Temptation, the time of committing that sin is thus annexed, In the day of temptation. This also includes their Provocation; for when they tempted God, and as long as they tempted him, they provoked him.

This phrase, in the day, is not that Greek word which was translated, today, ver. 7. That was an Adverb: this a Substantive: yet both of them come from the same Greek root.

The word here used is properly put for that time wherein the Sun is up, from the rising to the setting thereof, Mat. 20. 2, 6, 12. Luk. 24. 29. The Greek word signifieth light as well as day. Of this day there are commonly accounted twelve hours, John 11. 9.

It is also put for a natural day consisting of four and twenty hours, and so compriseth the night under it. Where Luke speaking of Christ's fasting, mentioneth forty days (Luke 4. 2.) Matthew speaking of the same point, saith, He fasted forty days and forty nights, Mat. 14. 2. Luke therefore compriseth the nights under the word days. The Grecians to express the space of four and twenty hours more distinctly, use a word compounded of night and day: which is thus translated A night and a day, 2 Cor. 11. 25.

This word [ Day ] here used is oft indefinitely put for time, as where it is 〈◊〉 , The day shall declare it (1 Cor. 3. 13.) that is, time will manifest it. And again, Now is the day of salvation (2 Cor. 6. 2.) that is, the time wherein God offereth means of salvation, that is also put for a set determinate time, 〈◊〉 Heb. 8. 9.

The former word [ To day ] is sometimes added to this indefinite word [ Day ] when it is restrained to a set day, and thus translated, This day, Act. 20. 26.

Here the day may be extended to all the time that the Israelites abode in the wilderness. For all that time they tempted, and provoked God, as is evident by the express mention of forty years, ver. 9. which was the time of their abode there.

This circumstance of time may thus word for word be translated, according 〈◊〉 the day. Thus our former English translators of the Bible have rendered this phrase

This Translation confirmeth the extent of their provocation to their continuance in the wilderness.

Their continuance so long is a great aggravation thereof: as we shall show 〈◊〉 this phrase [ forty years ] in the next verse, §. 100.

§. 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 •…