Hebreos 3:7-11

HAVING demonstrated the pre-eminence of the Lord Christ above Moses in their respective ministries about the house of God, the apostle, according unto his design and method, proceeds unto the application of the truth he had evinced, in an exhortation unto stability and constancy in faith and obedience. And this he doth in a way that adds a double force to his inference and exhortation; first, in that he presseth them with the words, testimonies, and examples recorded in the Old Testament, unto which they owned an especial reverence and subjection; and then the nature of the examples which he insists upon is such as supplies him with a new argument unto his purpose.

Now this is taken from the dealing of God with them who were disobedient under the ministry and rule of Moses; which he further explains, Hebreos 3:15-19. For if God dealt in severity with them who were unbelieving and disobedient with respect unto him and his work who was but a servant in the house, they might easily understand what his dispensation towards them would be who should be so with respect unto the Son and his work, who is Lord over the whole house, and “whose house are we.”

Hebreos 3:7. Διὸ, καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον· Σήμερον, ἑὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν, ἐδοκίμασάν με, καὶ ει῏δον τὰ ἔργα μου, τεσσαράκοντα ἕτη.

Διὸ προσώχθισα τῇ γενεᾷ ἐκείνῃ, καὶ ει῏πον· ᾿Αεὶ πλανῶνται τῇ καρδίᾳ· αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου. ῾Ως ὤμοσα ἐν τῇ ὀργῇ μου· Εἰ εἱσελεύσονται εἰς τὴν κατάπαυσίν μου.

There are some little varieties in some words and letters observed in some old manuscripts, but of no importance or use, and for the most part mere mistakes; as ἐνδοκίμασαν for ἐδοκίμασαν, ταύτῃ for ἐκείνη, ει῏πα for ει῏πον; as many such differences occur, where some have tampered to make the apostle's words and the translation of the LXX. in all things to agree.

Καθώς , “sicut;” the Syriac and Arabic translations omit this word. “Wherefore the Holy Ghost saith.” ῾Ως ἐν τῷ παραπικρασμῷ. So the LXX. in the psalm, “sicut in exacerbatione,” “in irritatione,” “in the provocation.” Syr., “ut ad iram eum provocetis tanquam exacerbatores,” both in the psalm and here also, departing both from the Hebrew text and the apostolical version, “ that you stir him not up to anger as provokers.

” Κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ. So the LXX. in the psalm. Vulg., “secundum diem tentationis,” “ according to the day of temptation;” that is, as those others, the fathers of the people, did in the day of temptation: so also in this place following the LXX. in the psalm, though not only the original but that version also might more properly be rendered, “sieur in die tentationis,” “as in the day of temptation.

” Οὗ ἐπείρασαν . The translator of the Syriae version in the psalm, “qua tentarunt,” that is, “qua die;” referring it unto the time of the temptation, “the day wherein.” Here “quum,” “when,” to the same purpose. Neither was there any need of the variety of expression, the word used by that translator in both places being the same, referring unto time, not place, the day of temptation, not the wilderness wherein it was.

Vulg., “ubi,” properly “where;” as the Arabic, “in quo,” “in which,” “desert,” the next antecedent. Ethiop, “Eo quod tentarunt eum patres vestri, tentarunt me,” “Whereas your fathers tempted him, they tempted me.” For it was Christ who was tempted in the wilderness, 1 Corintios 10:9.

“Saw my works τεσσαράκοντα ἔτη,” “forty years.” Here the apostle completes the sense; for although sundry editions of the New Testament, as one by Stephen, and one by Plantin, out of one especial copy, place the period at ἔργα μου, “my works,” yet the insertion of διό after τεσσαράκοντα ἔτη by the apostle, proves the sense by him there to be concluded.

So is it likewise by the Syriac in the psalm, and by all translations in this place. However, the Ethiopic, omitting διό, seems to intend another sense. The LXX. and Vulgar Latin in the psalm follow the original; though some copies of the LXX. have been tampered withal, to bring them to conformity with the apostle here, as usually it hath fallen out. And there is no doubt but that the order of the words in the Syriac version on the psalm came from this place.

Προσώχθισα , “offensus fui,” “incensus fui;” Arab., “exsecratus sum,” “I cursed this generation.” ᾿Αεὶ πλανῶνται . The original in the psalm, עם זֶה, [3] “this people,” which in the psalm is followed by the Syriac; and, contrary to the apostle, the same expression is retained in that version on this place. The LXX. in the psalm have taken in these words of the apostle, and left out those of the original; wherein they are (as almost constantly in the Psalms) followed by the Vulgar Latin.

[3] The Hebrew in the psalm is in reality עם הֹּעֵי. ED.

Διό , “wherefore.” It expresseth an inference from what was spoken before, manifesting the ensuing exhortation to be deduced from thence. And it hath respect unto the exhortation itself which the apostle directly enters upon, 1 Corintios 10:12, “Take heed, brethren,” ‘Wherefore take heed, brethren.'

There is therefore a hyperbaton in the discourse, the words that agree in sense being separated by an interposition of other things; and there is between them a digression to an example or argument for the better enforcement of the exhortation itself.

Καθὼς λέγει τὸ Πνεῦμα τὸ ἅγιον , “as the Holy Ghost saith;” or, ‘that I may use the words of the Holy Ghost.'There is an emphasis in the manner of the expression, τὸ Πνεῦμα τὸ ἅγιον , “that Holy Spirit;” so called κατ᾿ ἐξοχήν, by way of eminency, the third person in the Trinity, who in an especial manner spake in the penmen of the Scripture.

Those holy men of God spake ὑπὸ Πνεύματος ἁγίου φερόμενοι, “moved,” “acted,” “inspired by the Holy Ghost,” 2 Pedro 1:21.

Καθὼς λέγει, “as he saith.” This may intend either his first immediate speaking in his inspiration of the psalmist, as it is expressed, Hebreos 4:7, ἐν Δαβὶδ λέγων , “saying in David,” where these words are again repeated; or his continuing still to speak these words to us all in the Scripture. Being given out by inspiration from him, and his authority always accompanying them, he still speaketh them.

The words reported by the apostle are taken from Salmo 95:7-11. He mentions not the especial place, as speaking unto them who either were, or whom he would have to be exercised in the word, 2 Timoteo 3:15. Besides, though such particular citations of places may be needful for us, for a present help unto them that hear or read, it was not so to the holy penmen of the New Testament, whose writings are continually to be searched and meditated upon all our lives, Juan 5:39.

Whereas ours are transient and for the present occasion, every thing in their writings (which makes us attentive and industrious in our search) is to our advantage. The leaving, therefore, of an uncertainty whence particular quotations are taken is useful to make us more sedulous in our inquiries.

This psalm the apostle makes use of both in this chapter, and the next. In this, he manifests it to contain a useful and instructive example, in what happened unto the people of God of old. In the next, he shows that not only a moral example may be taken from what so fell out, but also that there was a type in the things mentioned in it (and that according unto God's appointment) of our state and condition; and moreover, a prophecy of the gospel state of the church under the Messiah, and the blessed rest therein to be obtained. Here we have the consideration of it as historical and exemplary; in the next we shall treat of it as prophetical.

The Jews had a tradition that this psalm belonged unto the Messiah. Hence the Targum renders these words of the first verse, לְצוּר יִשְׁעֶלוּ, “to the rock of our salvation,” קדם תקי פיאּקנא , “before the mighty one of our redemption;” with respect unto the redemption to be wrought by the Messiah, whom they looked for as the Redeemer, Lucas 24:21.

Sover. 7, יומא דין , “in that day,” seems to refer unto the same season. And the ancient Jews do frequently apply these words, “To-day, if ye will hear his voice,” unto the Messiah. For from these words they have framed a principle, that if all Israel would repent but one day the Messiah would come, because it is said, “To-day, if ye will hear his voice.” So in the Talmud.

Tract. Taanith., distinc. Mamarai Maskirin. And the same words they used in Midrash Shirhashirim, cap. 5: Hebreos 3:2. And this is no small witness against them as to the person of the Messiah; for he is God undoubtedly concerning whom the psalmist speaks, as is evident from Hebreos 3:2-7.

He whose voice they are to hear, whom they acknowledge to be the Messiah, is “Jehovah, the great God,” Hebreos 3:3; “who made the sea, and formed the dry land,” Hebreos 3:5; “the LORD our maker,” Hebreos 3:6.

And indeed this psalm, with those that follow unto the 104th, is evidently of those new songs which belong unto the kingdom of the Messiah. And this is among the Jews the שִׁיר חָדָשׁ , or principal “new song,” expressing that renovation of all things which under it they expect. The next psalm expresseth it: “Sing unto the LORD שִׁיר חָדָשׁ ,” “a new song.

” על העתידּ מזמור זה, saith Rashi, “This psalm is for the time to come;” that is, the days of the Messiah. Σήμερον , “hodie,” “today,” “this day.” A certain day or space of time is limited or determined, as the apostle speaks in the next chapter. And the psalm being in part, as was showed, prophetical, it must have a various application; for it both expresseth what was then done and spoken in the type, with regard to what was before as the foundation of all, and intimateth what should afterwards be accomplished in the time prefigured, in what the words have respect unto as past.

The general foundation of all lies in this, that a certain limited present space of time is expressed in the words. This is the moral sense of them: limited, because a day; present, because to-day. And this space may denote in general the continuance of men's lives in this world. הָיּוֹם; that is, saith Rashi, בעולם הזה, “in this world,” in this life: afterwards there will be neither time nor place for this duty.

But yet the measure of such a day is not merely our continuance in a capacity to enjoy it, but the will of God to continue it. It is God's day that is intended, and not ours, which we may outlive, and lose the benefit of it, as will afterwards appear.

Again, the general sense of the word is limited to a special season, both then present when the words were spoken, and intimated in prophecy to come afterwards. For the present, or David's time, that refers, saith Aben Ezra, to נִשְׁתַּחֲיֶח בּאֹוּ, “come, let us fall down and worship,” Hebreos 3:6; as if he had said, ‘If you will hear his voice, come and worship before him this day.

'And in this sense, it is probable that some especial feast of Moses' institution, when the people assembled themselves unto the solemn worship of God, was intended. Many think that this psalm was peculiarly appointed to be sung at the feast of tabernacles. Neither is it unlikely, that feast being a great type and representation of the Son of God coming to pitch his tabernacle amongst us, Juan 1:14.

Let this, then, pass for David's typical day. But that a farther day is intended herein the apostle declares in the next chapter. Here the proper time and season of any duty, of the great duty exhorted unto, is firstly intended, as is evident from the application that the apostle makes of this instance, Juan 1:13, “Exhort one another daily, while it is called הַיּוֹם σήμερον , “to-day;” that is, whilst the season of the duty is continued unto you.'So was it also originally used by the psalmist, and applied unto the duties of the feast of tabernacles, or some other season of the performance of God's solemn worship.

᾿Εάν, “si,” “if;” a mere conditional, as commonly used. But it is otherwise applied in the New Testament, as Mateo 8:19, “I will follow thee ὅπου ἐὰν ἀπέρχῃ,” “ whithersoever thou goest.” And Mateo 12:36, “Every idle word ὅ ἐὰν λαλήσωσιν οἱ ἄνθρωποι ,” “which men shall speak.

” There is no condition or supposition included in these places, but the signification is indefinite, “whosoever,” “whatsoever,” “whensoever.” Such may be the sense of it in this place; which would, as some suppose, remove a difficulty which is cast on the text; for make it to be merely a conditional, and this and the following clause seem to be coincident, “If ye will hear,” that is, obey his voice, “harden not your hearts;” for to hear the voice of God, and the not hardening of our hearts, are the same. But there is no necessity, as we shall see, to betake ourselves unto this unusual sense of the word.

Τῆς φωνῆς αὐτοῦ ἀκούσητε, “Ye will hear his voice:” בְּקֹלוֹ תִשְׁמָעוּ. Where-ever this construction of the words doth occur in the Hebrew, that שָׁמַע is joined with בְּקוֹל, whether it be spoken of God in reference unto the voice of man, or of man in reference unto the voice of God, the effectual doing and accomplishment of the thing spoken of is intended.

So Números 14:22, “They have tempted me these ten times, ולְֹא שָׁמְעוּ בְּקוֹלִי,” “and have not heard my voice;” that is, ‘have not yielded obedience to my command.'So of God with reference unto men: Josué 10:14,” There was no day like that, before nor after it, בְּקוֹל אִישׁ לִשִׁמֹעַ יְהָֹוה that the LORD should hearken to the voice of a man;” that is, effectually to do so great a thing as to cause the sun and moon to stand still in heaven.

So between man and man, Deuteronomio 21:18-19. See Mateo 18:15-17. It is frequently observed, that to “hear,” to “hearken,” in the Scripture, signifies to “obey,” or to “yield obedience to the things heard;” as to “see” doth to “understand” or “believe,” and to “taste” denotes “spiritual experience;” words of outward sense being used to express the inward spiritual acts of the mind.

Sometimes I say it is so, but this phrase is always so used. The Holy Ghost, therefore, herein lays down the duty which we owe to the word, to the voice of God, when we hear it in the way of his appointment, that is, to yield sincere obedience unto it; and the hinderance thereof is expressed in the next words. Now, as this command is translated over into the gospel, as it is by our apostle in the next chapter, it hath respect unto the great precept of hearing and obeying the voice of Christ, as the great prophet of the church; given originally, Deuteronomio 18:19, “Whosoever will not hearken unto my words, which he shall speak in my name” (for the Father speaketh in the Son, Hebreos 1:1-2).

“I will require it of him,” Hechos 3:22-23; which was again solemnly renewed upon his actual exhibition: Mateo 17:5, “This is my beloved Son, in whom I am well pleased; hear ye him.” See 2 Pedro 1:17.

And he is thereon, as we have seen, compared with Moses in his prophetical office, and preferred above him, Juan 1:17-18.

יְהָֹוה בְּקֹלוֹּ τῆς φωνῆς αὐτοῦ קוֹל, “the voice of the LORD,” is sometimes taken for his power, inasmuch as by his word, as an intimation and signification of the power which he puts forth therein, he created and disposeth of all things. See Salmo 29:3-5; Salmo 29:7-9, where the mighty works of God's power and providence are assigned unto his voice.

See also Miqueas 6:9. Sometimes it is used for the revelation of his will in his commands and promises. This is the λόγος προφορικός of God, the word of his will and pleasure. But it is withal certain that קוֹל and φωνή are used principally, if not solely, for a sudden, transient voice or speaking.

For the word of God as delivered in the Scripture is דָּבָר and λόγος , sometimes ῥῆμα, not קוֹל or φωνή. So the lifting up of the voice amongst men, is to make some sudden outcry; as, “They lifted up their voice and wept.” These words, then, do ordinarily signify a sudden, marvelous speaking of God from heaven, testifying unto anything. So doth φωνή, Marco 1:11, Καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν, “And there was a voice from heaven.

” So Mateo 17:5; Lucas 3:22; Juan 12:28, ῏Ηλθεν ου῏ν φανὴ ἐκ τοῦ οὐρανοῦ, “There came therefore a voice from heaven:” which when the multitude heard, they said βροντὴν γεγονέναι, thundered;” for thunder was called קוֹל אַלֹהִים, “the voice of God.

” So the קֹלֹת, “the voices,” Éxodo 19:16, that accompanied the בְיָקִים or “lightnings,” that is, the thunders that were at the giving of the law, are rendered by our apostle φωνὴ ῥημάτων, Hebreos 12:19; that is, the thunders from heaven which accompanied the words that were spoken.

So is φωνή used Hechos 10:13; Hechos 10:15; Hechos 26:14. Hence came the בת קול, “Bath Kol” among the ancient Jews: or, as. in the Chaldee, קלא ברת, Génesis 38:26.

“There came filia vocis” (“the daughter of the voice”) “from heaven.” And so the Syriac version in this place: ברת קלה תשמעין אן, “if you will hear the daughter of the voice.”

They called it so, as being an effect or product of the power of God, to cause his mind and will to be heard and understood by it. They thought it was not the voice of God himself immediately, but as it were the echo of it, a secondary voice, the offspring of another. And whereas they acknowledge, that after the building of the second temple the רוח נבואה, or רוח הקדוש, the “Spirit of prophecy and of inspiration,” ceased in their, church, they contend that revelations were made by the by the בת קול, or immediate voice from heaven, though they can instance in none but those which concerned our Savior, which the apostles declared and made famous, 2 Pedro 1:17.

But it may be there is that in this tradition which they understand not. Elias in his Tishbi tells us , כן הוא בעלי הקבלה אומרים שהוא קול של מדה אחת הנקראת קול אולי, “The Cabbalists say that it is the voice of a property in God which is called Kol; and it may be it is so.” They have no other way to express a person in the divine nature but by מדה, a special property.

And one of these, they say, is called “Kol,” that is, “the Word,” the eternal Word or Son of God. His especial speaking is intended in this expression; which is true. So his speaking is called his “speaking from heaven,” Hebreos 12:25; although I deny not but that the immediate speaking of the Father in reference unto the Son is sometimes so expressed, Mateo 17:5; 2 Pedro 1:17.

But an especial, extraordinary word is usually so intended. So our Savior tells the Pharisees, that they had not heard φωνήν, the voice of God at any time, nor seen his ει῏δος, his shape, Juan 5:37. They had heard the voice of God in the reading and preaching of the word, but that was ὁ λόγος, “his word.

” His φωνήν they had not heard. Notwithstanding all their pretences and boasting's, they had not at any time extraordinary revelations of God made unto them. For there is an allusion to the revelation of the will of God at Horeb, when his קיֹל, or φωνή, or “voice,” was heard, and his מַאְּאֶה or εἷδος, his “shape,” appeared, or a miraculous appearance of his presence was made; both now being accomplished in himself in a more eminent manner, as the apostle declares, Juan 1:16-18.

It is true the Lord Christ calls his ordinary preaching, as we say, “viva voce,” τὴν φωνήν, his “voice,” Juan 10:3; Juan 10:16; but this he doth because it was extraordinary, his person, work, and call being so. Wherefore the psalmist in these words, as to the historic and typical intendment of them, recalls the people unto the remembrance and consideration of God's speaking unto them in the giving of the law at Horeb, and exhorts them unto obedience unto it formally upon that consideration, namely, that the will of God was uttered unto them in a marvellous and extraordinary manner.

And as to the prophetical intendment of it, he intimates another extraordinary revelation of it, to be made by the Messiah, the Son of God. Μὴ σκληρύνητε τὰς καρδίας ὑμῶν, אלאּתַּקְשׁוּ לְבַבְכֶם, “Harden not your hearts.” This expression is sacred; it occurs not in other authors. To harden the heart, is a thing peculiarly regarding the obedience that God requireth of us.

Σκληρότης, “hardness,” is indeed sometimes used in heathen writers for stubbornness of mind and manners. So Aristotle says of some that they are ὀνομαστότατοι ἐπὶ σκληρότητι, “famous for stubbornness.” Such as Homer describes Achilles to have been, who had περισκελεῖς φρένας, “a hard, stubborn, inflexible mind.” So is σκληροτράχηλος sometimes used, “duricervicus,” “hard-necked” or “stiff-necked,” “curvicervicum pecus,” “a crook-necked, perverse beast.”

But “to harden,” is scarcely used unless it be in the New Testament and in the translation of the Old by the LXX. Three times it occurs in the New Testament, Hechos 19:9; Romanos 9:18, and in this chapter; everywhere by Paul, so that it is a word peculiar unto him.

Σκληρύνειν τὴν καρδίαν, therefore, “to harden the heart,” in a moral sense, is peculiar to holy writ; and it is ascribed both to God and man, but in different senses, as we shall see afterwards. By this word the apostle expresseth קָשָׁה out of the original; that is, “to be hard, heavy, and also difficult.” In Hiphil it is “to harden and make obdurate,” and is used only in a moral sense.

The LXX. render it constantly by σκληρύνω, “induro;” or “gravo,” 1 Reyes 12:4: to “harden,” or to “burden.” Sometimes it is used absolutely: Job 9:4, הִקְשָׁה אֵלָיו, “hardened against him,” that is, himself; “hardened himself against him.

” Ofttimes it hath עֹרֶ, the “neck,” added unto it: מקְשֶׁה עֹיֶ, Proverbios 29:1, that “stiffeneth,” or “hardeneth his neck;” as one that goes on resolvedly, as will not so much as turn aside or look back towards any one that calls him. Sometimes it hath רוּחַ, the “spirit” joined to it: Deuteronomio 2:30, הִקְשָׁה אֶתאּרוּחוֹ, “he hardened his spirit.

” But most commonly it hath לֵבָב the “heart,” as here. And it still in man denotes a voluntary perverseness of mind, in not taking notice of, or not applying the soul unto the will of God as revealed, to do and observe it.

῾Ως ἐν τῷ παραπικρασμῷ, “as in the provocation;” כִּמְיִיבָה. The LXX. render this word, where it is first used, by λοιδόρησις, “convitium,” “a reproach,” Éxodo 17:7; afterwards constantly by ἀντιλογία, “contradiction,” or contention by words, as Números 20:13; Números 27:14; Deuteronomio 33:8; and nowhere by παραπικρασμός, as in this place of the psalm.

Hence some suppose it is evident that the present Greek translation is not the work or endeavor of the same persons, but a cento of many essays. I rather think that we have hence a new evidence of the insertion of the apostle's words into that version; for, as I will not deny but that the writers of the New Testament might make use of that Greek version of the Old which was then extant, so that many words and expressions are taken from them, and inserted in that which we now enjoy, is too evident for any man of modesty or sobriety to deny.

And this word, as here compounded, is scarce used in any other author. Πικρός is “bitter,” in opposition to γλυκὺς , “sweet,” “pleasant;” that is the proper, natural sense of the word. So also of πικρόω and πικραίνω , “to make bitter to the taste” or sense. But the metaphorical use of these words in a moral sense is frequent for “exacerbo,” “provoco.

” The Hebrew כִּעֵס, is “to stir up to anger,” “to vex,” “imbitter,” “provoke,” as 1 Samuel 1:6.

So παραπικρασμός must be” exacerbatio,” “provocatio,” an imbittering, a provocation to anger by contention: מְיִיבָה, which here is so rendered, is “jurgium,” a strife agitated in words. We render it “chiding.” The story which this principally refers unto is recorded, Éxodo 17:1-7,

“And they pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children, and our cattle, with thirst?

And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.

And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?”

Another story to the like purpose we have of what befell the people in the wilderness of Zin nearly forty years afterwards, when, in their murmuring for water, another reek was smitten to bring it forth, whereon it is added, “This is the water of Meribah; because the children of Israel strove with the LORD,” Números 20:13. is also said on the same occasion that they “chode with Moses,” Números 20:3.

Κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ , כְּיוֹם מַסָה; “as in the day of Massah,” or “temptation;” מסָה, from נָסָה, “to tempt;” the other name given to the place before mentioned in Exodus: for thence it is that the apostle takes his example, where both the names are mentioned, and where the place is said to be called Massah and Meribah; whereas in that of Numbers it is only said, “This is the water of Meribah,” or strife.

And yet it may be not without respect to the latter also. The first instance was at the beginning, the latter at the close of their provocations. As they began so they ended. This was a remarkable passage between God and that people; for, first, a double name is given to the place where it fell out: “He called the name of the place Massah, and Meribah,” Éxodo 17:7.

Meribah, which the apostle renders παραπικρασμός, seems principally or firstly to respect Moses as the object of it: Éxodo 17:2, ויָרֶב הָעָם עִם משֶׁה, “and the people chode with Moses.” Thence had the place the name of Chiding, “Meribah,” from “jareb.” And God was the immediate object of their temptation.

So in the text there is made a distribution of these things distinctly, whence these several names arose. “And Moses said unto the people, מהאּתְּיִיביּן עִמָדִי מַהאּתְּנַסין אֶתאּיְהָֹיה, ” “Why do ye chide with me” (Meribah)? “and wherefore do ye tempt the Lord” (Massah)? For in the same things and words wherein they chode with Moses they tempted the Lord.

And hence the same word, of chiding, striving, contending, or provoking, is used in this matter towards the Lord Números 20:13, רָבוּ אֶתאּיְהָֹוה, “they strove” (or “chode”) “with the LORD.”

Secondly, This matter, as a thing exceedingly remarkable, is often called over and remembered again in the Scripture. Sometimes on the part of the people; and that,

1. To reproach and burden them with their sins, as Deuteronomio 9:22, “And at Massah ye provoked the LORD to wrath;” and sometimes,

2. To warn them of the like miscarriages, Deuteronomio 6:16, “Ye shall, not tempt the LORD your God, as ye tempted him in Massah.” So also in the 95th Psalm, from whence the apostle takes these words. Again, it is remembered as an instance of the faithfulness of Levi, who clave to God in those trials: Deuteronomio 33:8,

“And of Levi he said, Let thy Thummim and thy Urim be with thy Holy One, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.”

The mercy likewise that ensued in giving them waters from the rock is frequently celebrated, Deuteronomio 8:15; Salmo 78:15-16; Salmo 105:41; Nehemías 9:15.

Moreover, in this rock of Horeb lay hid a spiritual Rock, as our apostle tells us, 1 Corintios 10:4, even Christ, the Son of God, who, being smitten with the rod of Moses, or the stroke and curse of the law administered by him, gave out waters of life freely to all that thirst and come unto him. In this matter, therefore, is comprehended a great instance of providence and a great mystery of grace.

But yet notwithstanding all this, although the especial denomination of the sin of the people be taken from that instance of Éxodo 17, yet the expressions are not to be confined or appropriated only thereunto. For the particular provocation on which God sware against them that they should not enter into his rest fell out afterwards, Números 14, as we shall see in our progress. But this is eminently referred unto,

1. Because it was upon the very entrance of that course of provoking which they constantly persisted in until they were consumed;

2. Because of the signal and significant miracles and works which God wrought thereon.

᾿Εν ἐρήμῳ, בּמִּדְבָּר; “in the desert,” or “wilderness,” namely, of Midian, where-into that people entered upon their coming through the sea. In their way towards Horeb, their fourth station was at Rephidim, where the things fell out before recounted. So they received refreshment in a type, from the spiritual Rock, some days before the giving of the fiery law.

Οὗ ἐπείρασάν, אֲשֶׁר אֲשֶׁר נִסּוּנִי is referred both to time and place as well as persons. We render οὗ here, “when,” “ when your fathers tempted me;” and so אֲשֶׁר in the psalm; referring what is spoken to the time mentioned, or the day of temptation. So the Syriac, “in which day.”

The Vulg. Lat..,” ubi,” “where,” that is in the desert, at Meribah or Massah. And this is the proper signification of the word. Nor is either οὗ or ποῦ, the interrogative, ever used in any good authors to denote time, but place only. “Where,” that is בּמִּדְ בָּר, in the wilderness, where they tempted God and saw his works forty years.

Οἱ πατέρες ὑμῶν, אֲבוֹתֵיכֶם; “your fathers,” or “forefathers;” πρόγονοι, “progenitors,” 2 Timoteo 1:3. So is πατέρες often used, and אֲבוֹת most frequently; although in one place ראִשֹׁנִים be added: אֲבוֹתָם הָרִאשֹׁנִים, Jeremias 11:10; the first springs and heads of any nation or family, the whole congregation in the wilderness, whose posterity they were.

᾿Εδοκίμασὰν με, בְּחָנוּנִי; “proved me.” This word is seldom used in an ill sense, as the former is almost continually. בָּחַן is to have experience, upon search, investigation, and trial, Salmo 139:23. The experience, therefore, that they had of the power of God upon their temptations, is that which by this word is intended.

‘They “proved me” and found by trial that I was in the midst of them.' Καὶ ει῏δον τὰ ἔργα μου, גּםאּרָאוּ פָעֲלִי; “and saw my works.” “And saw my work,” in the psalm. גַּם is rendered by καί. It signifies “also,” “moreover,” somewhat above a mere conjunction; and so doth καί, most frequently “quinetiam.” Some suppose it may be here taken for “etse” “etiam,” “although.

” ‘They tempted me, and proved me, “although they saw my works.”'And so these words are placed as an aggravation of their sin in tempting of God, distrusting of him, after they had had such experience of his power and goodness, in those mighty works of his which they saw. But the order of things also seems to be intended. First they tempted God, “They tempted me.” Then they had an experience of his power, “They proved me;” and that by the production of his mighty works which they saw.

For generally all the works of God in the wilderness, whether of mercy or judgment, were consequents of, or ensued upon the people's tempting of him. Such was his bringing water out of the rock, and sending of quails and manna. The people murmured chode, strove, tempted; then the power of God was manifested and the works were wrought which they saw. were the judgments that he wrought and executed on Korah, Dathan, and Abiram; and on the spies that brought up an evil report on the land, with those that adhered unto them.

This order and method of things is here expressed. They tempted God by their complaints, repinings, murmurings, seditions, unbelief, weariness of their condition, with impatient desires and wishings after other things. Hereupon they had frequent trials of the power, care, and faithfulness of God; as also of his holiness, and indignation against their sins. All these were made manifest in the mighty works of providence, in mercies and judgments which he wrought amongst them, and which they saw.

They had them not by report or tradition, but saw them with their own eyes, which was a great aggravation of their unbelief. Jarchi refers this to the works of God in Egypt only; but this is contrary to our apostle, although they are not to be excluded: Números 14:22, “They have seen my glow, and my miracles” (my glorious works), “which I did in Egypt, and in the wilderness.”

Τεσσαράκοντα ἔτη, “forty years.” Here the apostle finisheth the sense of the words, referring them to what goes before: ‘They saw my works forty years.'The psalmist as was before observe, placeth these words in the beginning of the next verse, and makes them to respect the season of God's indignation against them for their sins; ארְבָּעִים שָׁנָה, “forty years was I grieved.

” By the apostle, the space of time mentioned is applied unto the people's seeing of works of God; by the psalmist, to God's indication against them. And these things being absolutely commensurate in their duration, it is altogether indifferent to which of them the limitation of time specified is formally applied; and the apostle shows it to be indifferent, in that in the 17th verse of this chapter he plies the space of time unto God's being grieved with them, as here unto the people's sin: “With whom was he grieved forty years?'Only, it may be, the apostle made this distinction of the words to intimate, that the oath of God against the entering of that people into his rest was not made after the end of forty years, as the order of the words in the psalm seems to import: “Forty years long was I grieved with this generation, and said, It is a people that do err in their heart, and they We not known my ways: unto whom I sware in my that they should not enter into my rest.

” They seem to intimate, that God thus sware in his wrath after he had been grieved with them forty years. But they do but seem so: really they only declare that it was the same people with whom he was grieved concerning whom he sware; for the oath of God here intended is that mentioned, Números 14:20-23.

The people falling into a high sedition and murmuring, upon the report of the spies that were sent to search the land, the Lord sware by himself that that whole generation should wander forty years in that wilderness, until they were all consume. Now, this was upon the next year after their coming up out of Egypt, and after which the forty years of their prorations and God's indignation ensue. But these things, as to time, were of the same duration.

The people came out of Egypt, and entered into the wilderness in the first month of the year. At the end of the fortieth year from their coming out of Egypt, the eleventh month of it, is issued the history of three of the books of Moses, Exodus, Leviticus, Numbers. In the last month of that year Moses reviewed and repeated the whole law, the dealings of God, and sins of the people, as recorded in the book of Deuteronomy.

About the end of that month, as is probable, he died, and was lamented thirty days, or all the first month of the forty-first year. After which, about three or four days, the people prepared to pass over Jordan, under the conduct of Josué 1:11. This was the space of time mentioned, containing as wonderful issues and successes of things as ever befell the church of God in the like space of time.

Every year in the whole forty was full of instances of the people's sins, provocations, temptations, and unbelief; and every year also was filled with tokens of God's displeasure and indignation, until the close of the whole dispensation came, wherein that generation that came out of Egypt under Moses was consumed, and the indignation of God rested in their consumption. And it is not unlikely but that the apostle minds the Hebrews of this space of time granted unto their forefathers in the wilderness after their coming up out of Egypt, with their abuse of it, because an alike space of time was now, in the patience of God, allotted unto the whole church and people of the Jews, between the preaching of Christ and that wasting destruction that was to come upon them.

And according to this type it fell out with them; for, as after their forefathers, who came up under Moses out of Egypt were consumed in forty years in the wilderness, a new church, a new generation, under the conduct of Joshua, entered into the rest of God; so within forty years after the preaching of spiritual deliverance unto them, which was rejected by them, that whole generation was cut off in the wrath of God, and a new church of Jews and Gentiles, under the conduct of the true Joshua, enters into the rest of God.

Διὸ προσώχθισα, “Wherefore I was grieved.” The apostle here alters the tenor of the discourse in the psalmist, by interposing a reference unto the cause of God's being grieved with the people, in the word διό, “wherefore;” that is, because of their manifold temptations and provocations, not cured, not healed, although for so long a season they beheld his works. They continued in the same kind of sins on the account whereof God was first provoked, and sware against their entering into the land.

For, as we have before observed, the oath of God passed against them at the beginning of the forty years; but they abiding obstinately in the same sins, the execution of that oath had respect unto all their provocations during the whole forty years. Προσώχθισα, “I was grieved.” This word is supposed peculiar unto the Hellenistical Jews, nor doth,it occur in any other author, but only in the Greek version of the Old Testament.

Nor is it used by the LXX. in any place to express קיט , the word here used in the original, but they render it by κάμνω, ἐκτήκω, and κοπέω. In the New Testament it is only in this place, and thence transferred into the psalm. It is generally thought to be derived from ὄχθη or ὄχθος, “the bank of a river, a rising hill or ridge by the water's side.” Thence is ὀχθέω, “to be offended,” to bear a thing difficultly, with tediousness and vexation, so as to rise up with indignation against it, like the ground that riseth against the waters.

Προσοχθίζω is the same, with an addition of sense, “to be greatly grieved.” And this word, “to be grieved,” is ambiguous even in our language: for it either is as much as “dolore affici,” to be affected with sorrow and grief, or a being wearied, accompanied with indignation; as we say, such or such a thing is grievous, that is, “grave,” “molestum,” or “troublesome.

” And so is the word here used, “grieved,” that is burdened, and provoked, offended. So Jerome: “Displicuit mihi generatio ista,” “displeased me.” “Pertuli eam, sed non sine taedio,” “I bare them, but not without wearisomeness.” Symmachus and Aquila render the original word by δυσαρεστέομαι ,” to be displeased.”

קוּט אָקוטּ is a word often used, and of an ambiguous signification, “to cut off,”.” to contend,” “to abominate,” (hence by the Arabic it is rendered “cursed them,”) to be “divided with trouble, offense, weariness, and grief.” It is commonly in the feminine gender, and joined with נפְשִׁי, “my soul,” or חיָי, “my life.” This is the intendment of it: The appointed time of God's patience was worn out with their continued provocations, so that he was wearied with them, and weary of them, he could bear them no longer.

The Vulgar Latin in some copies reads, “Proximus fui huic generationi,” “I was near to this generation.” And so are the words still in some of the Roman offices. Some think that countenance is given hereto by the sense of the word προσώχθισα, which may signify “accedere” or “proximate ad ripam animo hostili,” “ to draw near to a shore, a bank, with a hostile mind.” Now, it doth not denote only that particular provocation, when God in an especial manner entered his caveat against them that they should not enter into his rest, seeing not only the psalmist in this place, but also our apostle, Josué 1:17, directly refers it to the frame of his mind towards them during the whole forty years. He was wearied by them, and grew weary of them.

Τῇ γενεᾷ ἐκείνῃ, “that generation;” בְּדוֹר, “in the generation,” that is, “with that generation.” דּוֹר is an age of man, or rather the men of one age: Eclesiastés 1:4,” One generation passeth away, and another generation cometh,” that is, the men of one age. See Deuteronomio 32:7. So is γενεή, as in Homer's Iliad, 6:146:

Οἵη περ φύλλων γενεή, τοιήδε καὶ ἀνδρῶν.

And when it is taken for “aetas” or “seculum,” it doth not primarily intend a duration of time, but the persons living in that time. Herodotus, in Euterpe, reckons thirty years to a γενεά, a “generation.” So doth Plutarch also in De Defect. Oraculorum. The generation here denotes no limited season, but com-priseth all the persons that came up out of Egypt above twenty years of age, who all died within the space of forty years afterwards.

᾿Αεὶ πλανῶνται τῇ καρδίᾳ, “They always err in heart;” תֹּעֵי לֵבָב הֵם עם ,“They are a people erring in heart.” The words of the psalmist are somewhat changed by the apostle, but the sense is absolutely the same, for, taking the people to be sufficiently signified, he adds a word to denote the constant course of their provocations, “ always,” on all occasions, in every trial.

Not in any one condition did they give glory to God, neither in their straits nor in their deliverances, neither in their wants nor in their fullness, but continually tempted and provoked him with their murmurings and unbelief. עם תֹּעֵי לֵבָב הֵם, “Populus errantes corde,” or “errantium corde;” that is, “populus vecors,” “ a foolish, unteachable people.” תָּעָה is most usually “so to err as to wander out of the way:” Isaías 53:6; Génesis 37:15; Proverbios 7:25.

And in Hiphil, it is “to cause to err or wander,” “to seduce,” “to draw aside:” Oseas 4:12; Isaías 19:13. And it is properly rendered by πλανάω and πλανάομαι, which have both a neuter and active signification, “ to err,” “to wander,” and “to seduce” or “draw aside :” whence πλάνος is “erro,” “vagabundus,” “a wanderer,” “a vagabond;” and also “deceptor,” “seductor,” “impostor,” “a seducer,” “a deceiver,” or “impostor.

” In both which senses the Jews blasphemously applied it unto our Lord Jesus Christ, Mateo 27:63. The words, then, denote not a speculative error of the mind, a mistake or misapprehension of what was proposed unto them, in which sense the terms of error and erring are most commonly used, but a practical aberration or wandering by choice from the way of obedience made known unto them; and therefore they are said “to err in their heart,” τῇ καρδίᾳ.

For though that be commonly taken in the Scripture for the entire principle of moral operations, and so compriseth the mind and understanding, yet when an immediate respect is had unto duties and sins, it hath an especial regard to the affections and desires of the heart; so that to “err in heart,” is, “through the seductions and impulsions of corrupt affections, to have the mind and judgment corrupted, and then to depart from the ways of obedience.”

Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, “and they have not known my ways;” וְהֵם לֹא יָרְעוּ דְרָכָי. The apostle renders וְ by δέ, an adversative, “but;” which is frequently used for καὶ, “and,” as it is rendered by ours. Yet an opposition may also be intimated, “They have not known.” It is said before that they “saw the works of God,” which were parts of his “ways;” and his laws were made known unto them.

Of these two parts do his ways consist, the ways of his providence, and the ways of his commands; or the ways wherein he walketh towards us, and the ways wherein he would have us walk towards him. And yet it is said of this people, that “they knew not his ways.” As we said, therefore, before concerning their error, so we must now say concerning their ignorance, that it is not a simple nescience that is intended, but rather an affected dislike of what they did see and know.

It seems to be made up of two parts: First, They did not so spiritually and practically know the mind, will, and intention of God in them, as thereon to believe in him,'to trust him, and to honor him. This is the knowledge of God which is required in the law and promised in the covenant. Secondly, In that light and knowledge which they had of the ways of God, they liked them not, they approved them not, they delighted not in them. And this is the constant intention of that word to “know,” where the object of it is God, his ways, or his will.

῾Ως ὤμοσα ἐν τῇ ὀργῇ μου, “so I sware in my wrath;” אֲשֶׁראּנִשְׁבַּעְתִּי. The use of the word אֲשֶׁר is so various, as that it may denote either the persons spoken unto or the reason of the things spoken. The Vulgar Latin in some copies reads in this plate, “quibus,” “to whom,” as though it had taken ὡς for οἷς, but commonly, “sicut;” ὡς is often put for ὥστε, “quapropter,” “so that.” So Beza, “whereupon,” “for which cause” or “reason,” the consideration of the state, condition, and multiplied miscarriages of that people that came out of Egypt.

“I sware.” Of the oath of God and his swearing we must deal afterwards expressly. The declared unalterable purpose of God about the dying of that people in the wilderness, expressed in the way of an oath, is that which is intended. And God is said to swear in his wrath, because he declared that purpose of his under a particular provocation. The whole matter is recorded, Números 14:21-23, and Números 14:28-35,

“But as truly as I live, all the earth shall be filled with the glory of the LORD. Because all those men which have seen my glory, and my miracles, which I did in Egypt, and in the wilderness, have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it... Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you: your carcasses shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.

But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcasses, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcasses be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, (each day for a year,) shall ye bear your iniquities, even forty years; and ye shall know my breach of promise. I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.”

We have here the especial occasion of this swearing of God. The whole fabric of the ark and tabernacle being finished, the worship of God established, the law and rules of their polity being given unto them, and a blessed frame of government in things sacred and civil set up amongst them, their military camp, charge, and order in marching, to avoid emulation and confusion, being disposed, all things seemed to be in, a great readiness for the entrance of the people into the promised land.

Whereas- they were but a confused multitude when they came out of Egypt, God had now formed them into a beautiful order both in church and state. This he insists on in his dealings with them, Ezequiel 16. Why should they now stay any longer in that wilderness, which was neither meet to entertain them nor designed for their habitation? Wherefore, to prepare a way for their entrance into Canaan, spies are sent by God's direction, with excellent instructions, to search out the land, Números 13:17-20. Upon their return, the peevish, cowardly, unbelieving multitude, terrified with a false report which they made, fall into an outrageous repining against God and sedition against their ruler.

Hereupon the Lord, wearied as it were with their continued provocations, and especially displeased with their last, whereby they had, what lay in them, frustrated his intentions towards them, threatened to consume the people as one man, Números 14:12; but Moses, pleading with him the interest of his own name and glory, prevailed to divert the execution of that commination.

And yet so great was this provocation, and so absolutely had the people of that generation discovered themselves to be every way unfit to follow the Lord in that great work, that, to show the greatness of their sin, and the irrevocableness of his purpose, he sware with great indignation concerning them, in manner and form above declared.

Εἰ εἰσελεύσονται, “if they shall enter.” So in the Hebrew, אִםאּיְבֹאוּן, “if they shall enter.” So, frequently in the place of Numbers from whence the story is taken. The expression is imperfect, and relates to the oath of God wherein he sware by himself. As if he had said, ‘Let me not live,'or ‘not be God, if they enter;'which is the greatest and highest asseveration that so they should not do.

And the concealment of the engagement is not, as some suppose, from a πάθος, causing an abruptness of speech, but from the reverence of the person spoken of. The expression is perfectly and absolutely negative. So Marco 8:12, with Mateo 16:4; 1 Samuel 14:44; 1 Reyes 20:10.

Εἰς τὴν κατάπαυσίν μου, “into my rest.” The pronoun “my” is taken either efficiently or subjectively. If in the first way, the rest that God would give this people is intended; ‘They shall not enter into the!and which I promised to give unto Abraham and his seed, as a state of rest, after all their wanderings and peregrinations upon my call and command.

'Or it may be expounded subjectively, for the rest of God himself; that is, the place wherein he would fix his worship and therein rest. And this seems to be the proper meaning of the word “my rest;” that is, ‘the place where I will rest, by establishing my worship therein.'Hence this was the solemn word of blessing at the moving of the ark of God, “Arise, O LORD, into thy rest;” so Salmo 132:8; 2 Crónicas 6:41.

“A place for the Louis, an habitation for the mighty God of Jacob,” Salmo 132:5. So he calls his worship his rest and the place of his rest, Isaías 11:10; Isaías 66:1. And the Targumist renders these words, “Into the rest of the house of my sanctuary:” as he speaks elsewhere, “This is my rest for ever;” which place is cited by Rashi on these words. [4]

[4] VARIOUS READINGS. Instead of the clause, οὗ ἐπείρασάν... ἐδοκίμασάν με, as it stands above, Tischendorf reads ου῏ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασία. / Lachmann concurs with him; and the manuscripts quoted in support of this reading are such as A B C D E, C D E inserting με after ἐπείρασαν. Both of these critics, moreover, read ταύτῃ instead of ἐκείνῃ.

EXPOSITION. Erasmus, Calvin, Grotius, Bengel, Wetstein, Carpzov, Ernesti, Bleek, etc., connect all the quotations, Isaías 66:7-11, under the government of καθώς, as the protasis, of which Isaías 66:12 is the opodosis.

Schlichting, Cappellus, Heinrichs, Kuinoel, Klee, and Ebrard, understand καθώς... ἅγιον as a parenthesis, and the citations as dependent upon the preceding διό. TRANSLATION. Καὶ ει῏δον, “although they saw.” De Wette. ED .

Hebreos 3:7. Wherefore, as the Holy Ghost saith, To-day, if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation, in the wilderness: where your fathers tempted me, proved me, and saw my works. Wherefore I was grieved with that generation, and said, They do always err in their hearts; but my ways they have not known. So sware in my wrath, If they shall enter into my rest.

The exhortation is here pursued which was engaged into at the beginning of the chapter, and which after some diversion is returned unto at the close of the sixth verse. The argument whereby it is confirmed and carried on in these words is taken “ab eventu pernicioso,” from the pernicious event of the alike disobedience in others, which the Hebrews are dehorted from. And this the apostle shows by an eminent instance, or the induction of an example to that purpose.

And this was such as those to whom he wrote knew to be so as it was by him reported; which they had especial reason to attend unto and consider, which had formerly been recommended to them, and which was purposely designed to be monitory unto them in their present condition: which things render an example cogent and effectual. Known it was to them, as being recorded in the Scripture, wherewith they were acquainted; and it was likewise of near concernment unto them, so deserving their consideration, inasmuch as it was their own progenitors or forefathers who so miscarried as to be therein proposed unto them for an example of an evil to be avoided.

It had also, after the first recording of it in the history of the times wherein it fell out, Números 14, been resumed and recommended unto their most diligent consideration, Salmo 95 . And, as he afterwards informs them, there was a prophecy infolded, or a typical representation made of their present state and condition, with directions for their wise and safe deportment under it. All these things render the example proper, and the exhortation from it cogent.

Now, whereas the example had been twice recorded, once materially, where the fact is first expressed, and then formally, as an example, where it is resumed and improved by the psalmist, our apostle takes it together with its improvement out of the latter place. It lies therefore before us under both considerations, as a fact recorded by Moses, as an example pressed by the psalmist.

FIRST, We may consider in the words,

First, The note of inference wherein the apostle engageth the whole unto his purpose, “Wherefore.”

Secondly, The manner of his introduction of this persuasive example, both as to the fact and its former improvement, “As the Holy Ghost saith.”

Thirdly, The manner of its proposition, in way of exhortation; wherein we have,

First , The general matter of it, which is obedience unto God; expressed,

1. By a supposition, including a positive assertion of the duty especially intended, “If ye will hear his voice.”

2. By a prohibition or removal of the contrary, “Harden not your hearts.”

Secondly , The time or season of its due performance, “To-day.”

SECONDLY, There is in the words the example itself on which the exhortation is built or founded: and this consists of two parts or branches;

First, The sin; and,

Secondly, The punishment of the persons spoken of.

First, The sin: on the account whereof there are mentioned,

1. The persons sinning; they were the “fathers,” the fathers or progenitors of them to whom he wrote; “your fathers,” illustrated by their multitude, they were a whole “generation.”

2. The quality or nature of their sin, which consisted in two things;

(1.) Provocation, “As in the provocation;”

(2.) Temptation of God, “And in the day of temptation they tempted me and proved me.”

3. The aggravation of their sin;

(1.) From the place where it was committed, it was “in the wilderness;”

(2.) From the means of the contrary which they had to have preserved them from it, they saw the works of God, “And saw my works;”

(3.) From the duration and continuance of their sinning, and the means of the contrary, “Forty years.”

Secondly, The punishment of their sin is expressed in the pernicious event that ensued, whence the exhortation is taker,; and therein is expressed,

1. The “causa procatarctica,” or procuring cause, in the sense that God had of their sin: it grieved him, “Wherefore I was grieved with that generation.”

2. The expression that he gave of it, containing a double aggravation of their sin,

(1.) In its principle, “They did err in their hearts;”

(2.) In their continuance in it, they did so always, “And said, They do always err in their hearts;”

(3.) In its effects, “They did not know his ways.”

3. There is the “causa proegoumena,” or “producing cause” of the punishment mentioned, in the resolution that God took and expressed concerning the persons sinning: which also hath a double aggravation:

(1.) From the manner of his declaring this resolution; he did it by an oath, “Unto whom I sware:”

(2.) From the frame of his spirit; it was in his wrath, “Unto whom I sware in my wrath.”

(3.) The punishment of the sin itself, expressed negatively, “If they shall enter into my rest;” that is, they shall not do so. And this also hath a double aggravation:

[1.] From the act denied; they should not “enter,” not so much as enter:

[2.] From the object; that was the rest of God, “They shall not enter into my rest.”

We have so particularly insisted on the opening of the words of this paragraph, that we may be the more brief in the ensuing exposition of the design and sense of them; wherein also we shall interpose the observations that are to be improved in our own practice.

FIRST, The illative, “wherefore,” as was first observed, denotes both the deduction of the ensuing exhortation from the preceding discourse, and the application of it unto the particular duty which he enters upon, Hebreos 3:12. “Wherefore;” that is, ‘Seeing the Lord Christ, who is the author of the gospel, is in his legatine or prophetical office preferred far above Moses in the work of the house of God, as being the son and lord over that house as his own, wherein Moses was a servant only, let us consider what duty is incumbent on us, especially how careful and watchful we ought to be that we be not by any means diverted or turned aside from that obedience which he requires, and which on all accounts is due unto him.'This he pursues unto Hebreos 3:11, where the hyperbaton that is in these words is issued.

Obs. 1. No divine truth ought in its delivery to be passed by, without manifesting its use, and endeavoring its improvement unto holiness and obedience.

So soon as the apostle had evinced his proposition concerning the excellency of Christ in his prophetical office, he turns himself unto the application of it unto them that are concerned in it. Divine knowledge is like a practical science; the end of all whose principles and theorems is in their practice; take that away and it is of no use. It is our wisdom and understanding how to live unto God; to that purpose are all the principles, truths, and doctrines of it to be improved. If this be not done in the teaching and learning of it, we fight uncertainly, as men beating the air.

Obs. 2. In times of temptations and trials, arguments and exhortations unto watchfulness against sin and constancy in obedience are to be multiplied in number, and pressed with wisdom, earnestness, and diligence.

Such was the season now with these Hebrews. They were exposed to great trials and temptations: seduction on the one hand by false teachers, and persecution on the other hand by wrathful adversaries, closely beset them. The apostle, therefore, in his dealing with them adds one argument unto another, and pursues them all with pathetical exhortations. Men are often almost unwilling to be under this advantage, or they quickly grow weary of it.

Hence our apostle closeth this hortatory epistle with that entreaty, Hebreos 13:22: “Suffer the word of exhortation.” He was afraid they might have thought themselves overburdened with exhortations. And this befalls men on three accounts:

1. When they are grieved by their multiplication, as if they proceeded from a jealousy concerning their sincerity and integrity; so was it with Peter, Juan 21:17.

2. On a confidence of their own strength, which they would not have suspected; as with the same Peter, Mateo 26:33.

3. From a secret inclination lying against the thing exhorted unto, or to the thing dehorted from.

But these are the ordinances of God for our preservation in such a condition; and these our necessities in it do call for. And pregnant instances hereof are given by our apostle, especially in this epistle and in that unto the Galatians, whose condition was the same with that of these Hebrews. Both of them were in danger to be seduced from the simplicity of the gospel by inveterate prejudices and the subtilty of false teachers; both of them were encompassed with dangers, and exposed unto persecutions.

He understood their temptations and saw their dangers. And with what wisdom, variety of arguments, expostulations, exhortations, and awakening reproofs, doth he deal with them! what care, tenderness, compassion, and love, do appear in them all! In nothing did the excellency of his spirit more evidence itself, than in his jealousy concerning and tender care for them that were in such a condition. And herein the Lord Christ set him forth for an example unto all those to whom the work of the ministry and dispensation of the gospel should afterwards be committed. In this care and watchfulness lie the very life and soul of their ministry. Where this is wanting, whatever else be done, there is but the carcass, the shadow of it.

This, then, is of excellent use, provided,

1. That the arguments in it proceeded on be solid and firm (such as in this case are everywhere laid down by our apostle), that our foundation fail us not in our work. Earnest exhortations on feeble principles have more of noise than weight; when there is an aim of reaching men's affections, without possessing their minds with the due reasons of the things treated about, it proves mostly evanid, and that justly.

2. That the exhortation itself be grave and weighty, duty ought to be clothed with words of wisdom, such as may not, by their weakness, unfitness, uncomeliness, betray the matter intended, and expose it unto contempt or scorn. Hence the apostle requires a singular ability unto the duty of admonition, Romanos 15:14, “Filled with all knowledge, able also to admonish one another.”

3. That the love, care, and compassion of them who manage such exhortations and admonitions be in them made to appear. Prejudices are the bane and ruin of mutual warnings. And these nothing can remove but a demonstration of love, tenderness, and compassion, acting themselves in them. Morose, peevish, wrathful admonitions, as they bring guilt upon the admonisher, so they seldom free the admonished from any.

This course, therefore, the condition of them that are tempted, who are never in more danger than when they find not a necessity of frequent warnings and exhortations, and the duty of those who watch for the good of the souls of men, require to be diligently attended unto.

SECONDLY, The manner of the introduction of the persuasive example proposed is to be considered, “As saith the Holy Ghost.” The words are the words of the psalmist, but are here ascribed unto the Holy Ghost. Our apostle, as other divine writers of the New Testament, useth his liberty in this matter. Sometimes they ascribe the words they cite out of the Old Testament unto the penmen of them; as to Moses, David, Isaiah, Jeremiah, and the like, Lucas 24:27; Mateo 2:17; Mateo 4:14; Juan 12:41; Hechos 2:25, sometimes to the books wherein they are written; as, “It is written in the book of Psalms,” Hechos 1:20, and sometimes they ascribe them unto the principal author, namely, the Holy Ghost, as in this place.

Now, as they used their liberty therein, so it is not to be supposed that they fixed on any particular expression without some especial reason for it. And the ascribing of the words of the psalmist in this place immediately unto the Holy Ghost, by whom he was inspired and acted, seems to have been to mind the Hebrews directly of his authority. His intention from the words was, to press a practical duty upon them.

In reference unto such duties the mind ought to be immediately inflamed by the authority of him that requires it. ‘Consider,'saith he, ‘that these are the words of the Holy Ghost'(that is, of God himself), ‘so that you may submit yourselves to his authority.'Besides, the apostle intends to manifest that those words have respect unto the times of the gospel, and in an especial manner unto that season of it which was then passing over the Hebrews.

He therefore minds them that they were given out by the Spirit of prophecy, so that the concernment of the church in all ages must lie in them. “The Holy Ghost saith;” that is, as he spake to them of old in and by David (as it is expressed, Hebreos 4:7), so he continues to speak them unto us in the Scripture, which is not only his word, but his voice, his speaking, living, and powerful voice, for so we may comprise both senses before mentioned.

Obs. 3. Exhortations unto duty ought to be well founded, to be built on a stable foundation, and to be resolved into an authority which may influence the consciences of them to whom they do belong.

Without this they will be weak and enervous, especially if the duties exhorted unto be difficult, burdensome, or any way grievous. Authority is the formal reason of duty. When God gave out his law of commandments, he prefaced it with a signification of his sovereign authority over the people, “I am the LORD thy God.” And this is our duty in giving our exhortations and commands from him. The engagement of his authority in them is to be manifested.

“Teach men,” saith our Savior, “to do and observe whatsoever I have commanded,” Mateo 28:20. His commands are to be proposed to them, and his authority in them to be applied unto their souls and consciences. To exhort men in the things of God, and to say, ‘This or that man saith so,'be he the pope or who he will, is of no use or efficacy. That which you are to attend unto is what the Holy Ghost saith, whose authority the souls of men are every way obnoxious unto.

Obs. 4. Whatever was given by inspiration from the Holy Ghost, and is recorded in the Scripture for the use of the church, he continues therein to speak it to us unto this day.

As he lives forever, so he continues to speak forever; that is, whilst his voice or word shall be of use to the church. “As the Holy Ghost saith;” that is, speaks now unto us. And where doth he speak it? In the 95th Psalm; there he says it, or speaks it unto us. Many men have invented several ways to lessen the authority of the Scripture, and few are willing to acknowledge an immediate speaking of God unto them therein.

Various pretences are used to sub-duct the consciences of men from a sense of his authority in it. But whatever authority, efficacy, or power the word of God was accompanied withal, whether to evidence itself so to be, or otherwise to affect the minds of men unto obedience, when it was first spoken by the Holy Ghost, the same it retains now it is recorded in Scripture, seeing the same Holy Ghost yet continues to speak therein.

THIRDLY, There is in the words, first, The matter of the exhortation intended, that which it aims at and intends. This in general is obedience unto God, answerable unto the revelation which he makes of himself and his will unto us. And this is,

1. Expressed in a supposition, including a positive assertion of it, “If ye will hear his voice;” ‘It is your duty so to do; and this is that which you are exhorted unto.'

(1.) The voice of God is ordinarily the word of his command, the voice or signification of his will; which is the rule of all our duty or obedience.

(2.) In this place, as commonly elsewhere, not the word of command in general is intended, but an especial call or voice of God in reference unto some especial duty at some especial season. Such was the voice of God to the people in the wilderness at the giving of the law, which the people heard, and saw the effects of. Hence is the command translated into the voice of God, in giving out the gospel by the ministry of his Son Jesus Christ. From the former is the occasion of the words taken in the psalm; and to the latter is the application of it made by the apostle.

(3.) The psalmist speaks to the people as if the voice of God were then sounding in their ears. For that which was once the voice of God unto the church (being recorded in the Scripture) continues still to be so; that is, it is not only materially his revealed will and command, but it is accompanied with that special impression of his authority which it was at first attested withal.

And on this ground all the miracles wherewith the word of old was confirmed are of the same validity and efficacy towards us as they were towards them that saw them; namely, because of the sacredness of the means whereby they are communicated to us.

This, then, is the object of the duty exhorted unto, the voice of God:

which, as it is used by the apostle, is extended virtually and consequentially to the whole doctrine of the gospel, but with especial respect to the revelation of it by Christ Jesus; as in the psalm it regards the whole doctrine of the law, but with especial regard unto the delivery of it to Moses on mount Sinai. The act exercised about it is hearing, “If ye will hear his voice.” The meaning of this word hath been before explained.

It is an act of the whole soul, in understanding, choosing, and resolving to do, the will of God declared by his voice, that is intended. And this further appears from the ensuing charge: “If ye will hear, harden not your hearts;” that is, ‘If you think meet to obey the voice of God, if you will choose so to do, take heed of that which would certainly be a hinderance thereof.' Thus dealeth the apostle with the Hebrews; and herein teacheth us that,

Obs. 4. The formal reason of all our obedience consists in its relation to the voice or authority of God.

So, therefore, doth the apostle express it, so is it declared in the whole Scripture. If we do the things that are commanded, but not with respect to the authority of God by whom they are commanded, what we so do is not obedience properly so called. It hath the matter of obedience in it, but the formal reason of it, that which should render it properly so, which is the life and soul of it, it hath not: what is so done is but the carcass of duty, no way acceptable unto God.

God is to be regarded as our sovereign Lord and only lawgiver in all that we have to do with him. Hereby are our souls to be influenced unto duty in general, and unto every especial duty in particular. This reason are we to render to ourselves and others of all the acts of our obedience. If it be asked why we do such or such a thing, we answer, Because we must obey the voice of God. And many advantages we have by a constant attendance unto the authority of God in all that we do in his worship and service; for,

(1.) This will keep us unto the due rule and compass of duty, whilst we are steered in all that we do hereby. We cannot undertake or perform any thing as a duty towards God which is not so, and which, therefore, is rejected by him, where he saith, “Who hath required these things at your hand?” This is no small advantage in the course of our obedience. We see many taking a great deal of pains in the performance of such duties as, being not appointed of God, are neither accepted with him, nor will ever turn unto any good account unto their own souls.

Had they kept upon their consciences a due sense of the authority of God, so as to do nothing but with respect thereunto, they might have been freed from their laboring in the fire, where all must perish, Miqueas 6:6-9. Such are most of the works wherein the Papists boast.

(2.) This, also, will not suffer us to omit anything that God requires of us. Men are apt to divide and choose in the commands of God, to take and leave as it seems good unto them, or as serves their present occasion and condition. But this also is inconsistent with the nature of obedience, allowing the formal reason of it to consist in a due respect unto the voice of God; for this extends to all that is so, and only to what is so.

So James informs us that all our obedience respects the authority of the Lawgiver, whence a universality of obedience unto all his commands doth necessarily ensue. Nor doth the nature of any particular sin consist so much in respect to this or that particular precept of the law which is transgressed or violated by it, as in a contempt of the Lawgiver himself, whence every sin becomes a transgression of the law, Santiago 2:9-11.

(3.) This will strengthen and fortify the soul against all dangers, difficulties, and temptations that oppose it in the way of its obedience. The mind that is duly affected with a sense of the authority of God in what it is to do will not be “territa monstris.” It will not be frightened or deterred by any thing that lies in its way. It will have in readiness wherewith to answer all objections, and oppose all contradictions.

And this sense of the authority of God requiring our obedience is no less a gracious effect of the Spirit, than are that freedom, and cheerfulness, and alacrity of mind which in these things we receive from him.

Obs. 6. Every thing in the commands of God, relating unto the manner of their giving out and communicating unto us, is to be retained in our minds and considered as present unto us.

The psalmist, “after so long a season,” as the apostle speaks, calls the people to hear the voice of God, as it sounded on mount Sinai at the giving of the law. Not only the law itself, and the authority of God therein, but the manner also of its delivery, by the great and terrible voice of God, is to be regarded, as if God did still continue so to speak unto us. So also is it in respect of the gospel.

In the first revelation of it God spake immediately “in the Son;” and a reverence of that speaking of God in Christ, of his voice in and by him, are we continually to maintain in our hearts. So in the dispensation of the gospel he continues yet to speak from heaven, Hebreos 12:25. It is his voice and word unto us no less than it was when in his own person he spake on the earth. And God being thus, both in his commands and the manner of his giving them out, rendered present unto us by faith, we shall receive a great incitation unto obedience thereby.

Obs. 7. Consideration and choice are a stable and permanent foundation of obedience.

The command of God is here proposed unto the people, to their understanding to consider it, to their wills to choose and embrace it: “If ye will hear his voice.” ‘Consider all things, all concerns of this matter; whose command it is, in what manner given, what is the matter of it, and what are its ends, and what is our own concernment in all this.'Men that are engaged into some course of obedience or profession as it were by chance, or by their minds being merely pre-occupated with education or custom, will leave it by chance or a powerful diversion at any time.

Those who are only compelled unto it by some pungent, galling convictions, so that they yield obedience not because they like it or choose it, but because they dare not do otherwise, do assuredly lose all respect unto it as their convictions do by any means wear off or decay.

A deliberate choice of the ways of God, upon a due consideration of all their concernments, is that which unchangeably fixeth the soul unto obedience. For the strongest obligations that are unto it ought to be in our own wills. And it is the most eminent effect of the grace of Christ, to make his people willing in the day of his power; nor is any other obedience acceptable with God, Romanos 12:1.

2. The apostle carries on and enforceth his exhortation unto obedience, in the words of the psalmist, by a caution against or prohibition of the contrary, or that which would utterly prevent it, as having done so formerly in others: “Harden not your hearts.” To clear his intention herein, we must inquire,

(1.) ‘What is intended by “heart;” and,

(2.) What by the “hardening” of it.

(1.) The heart in the Scripture, spoken of in reference unto moral obedience, doth not constantly denote any one especial faculty of the soul; but sometimes one, sometimes another, is intended and expressed thereby. What is peculiarly designed, the subject-matter treated of and the adjuncts of the word will discover. Thus, sometimes the heart is said to be “wise,” “understanding,” to “devise,” to be “filled with counsel;” and, on the other side, to be “ignorant,” “dark,” “foolish,” and the like; in all which places it is evident that the mind, the τὸ ἠγεμονικόν, the guiding, conducting, reasoning faculty is intended.

Sometimes it is said to be “soft,” “tender,” “humble,” “melting;” and, on the other side, “hard,” “stubborn,” “obstinate,” and the like; wherein principal regard is had to the will and affections. The word, therefore, is that whereby the principle of all our moral actions, and the respective influence of all the faculties of our souls into them, are expressed.

(2.) By the sense of the object is the meaning of the act prohibited to be regulated: “Harden not.” The expression is metaphorical, and it signifies the unfitness and resistency of any thing to receive a due impression from that which is applied unto it; as wax when it is hard will not receive an impression from the seal that is set unto it, nor mortar from the trowel. The application that is made in the matter of obedience unto the souls of men is by the Spirit of God, in his commands, promises, and threatenings; that is, his voice, the whole revelation of his mind and will.

And when a due impression is not made hereby on the soul, to work it to an answerableness in its principles and operations thereunto, men are said to resist the Spirit, Hechos 7:51; that is, to disappoint the end of those means which he makes use of in his application to them. By what ways or means soever this is done, men are thereby said to harden their hearts.

Prejudices, false principles, ignorance, darkness and deceit in the mind, obstinacy and stubbornness in the will, corruption and cleaving unto earthly and sensual objects in the affections, all concur in this evil. Hence in the application of this example, Hechos 7:13, the apostle exhorts the Hebrews to take heed that they be not “hardened through the deceitfulness of sin.

” Now, deceit firstly and principally respects the mind, and therein consists the beginning and entrance into the sin of hardening the heart. A brief consideration of the condition of the people in the wilderness upon whom this evil is charged, will give much light into the nature of the sin that here comes under prohibition. What were the dealings of God with them is generally known, and we have elsewhere declared.

As he gave them instruction from heaven, in the revelation and delivery of the law, and intrusted them with the singular benefit of the erection of his worship amongst them, so he afforded them all sorts of mercies, protections, deliverances, provision, and guidance; as also made them sensible of his severity and holiness, in great and terrible judgments. All these, at least the most part of them, were also given out unto them in a marvelous and amazing manner.

The end of all these dispensations was to teach them his will, to bring them to hearken to his voice, to obey his commands, that it might be well with them and theirs, In this state and condition sundry things are recorded of them; as,

(1.) That they were dull, stupid, and slow of heart in considering the ways, kindness, and works of God. They set not their hearts to them to weigh and ponder them, Deuteronomio 32:28-29.

(2.) What they did observe and were moved at (as such was the astonishing greatness of some of the works of God amongst them, such the overpowering obligations of many of his dealings with them, that they could not but let in some present transient sense of them upon their minds), yet they soon forgot them and regarded them not, Salmo 78:11-12.

(3.) That their affections were so violently set upon earthly, sensual, perishing things, that in comparison of them they despised all the promises and threatenings of God, resolving to pursue their own hearts'lusts whatever might become of them in this world and to eternity, Salmo 78:18-19. All which are manifest in the whole story of their ways and doings, By this means their minds and spirits were brought into such a frame and condition, that as they did not, so they could not hearken to the voice of God, or yield obedience unto him: they became

“a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God,” Salmo 78:8.

For by these ways and degrees of sin, they contracted a habit of obstinacy, perverseness, and uncircumcision of heart, neither did the Lord, in his sovereign pleasure, see good by his effectual grace to circumcise the hearts of the persons of that generation, that they might fear and serve him, whereby they came to be hardened unto final unbelief and impenitency. It appears, then, that unto this sinful hardening of the heart, which the people in the wilderness were guilty of, and which the apostle here warns the Hebrews to avoid, there are three things that do concur:

(1.) The mind's sinful inadvertency and neglect, in not taking due notice of the ways and means whereby God calls any unto faith and obedience.

(2.) A sinful forgetfulness and casting out of the heart and mind such convictions as God, by his word and works, his mercies and judgments, deliverances and afflictions, at any time is pleased to cast into them and fasten upon them.

(3.) An obstinate cleaving of the affections unto carnal and sensual objects, practically preferring them above the motives unto obedience that God proposeth to us. Where these things are, the hearts of men are so hardened that in an ordinary way they cannot hearken unto the voice of God. We may hence also take some observations for our instruction.

Obs. 8. Such is the nature, efficacy, and power of the voice or word of God, that men cannot withstand or resist it, without a sinful hardening of themselves against it.

There is a natural hardness in all men before they are dealt withal by the word, or this spiritual hardness is in them by nature. Hardness is an adjunct of that condition, or the corruption of nature, as is darkness, blindness, deadness, and the like; or it is a result or consequent of them. Men being dark and blind, and dead in trespasses and sins, have thence a natural hardness, an unfitness to receive impressions of a contrary kind, and a resistency thereunto.

And this frame may be increased and corroborated in men by various vicious and prejudicate habits of mind, contracted by custom, example, education, and the practice of sin. All this may be in men antecedent unto the dispensation or preaching of the word unto them. Now unto the removal or taking away of this hardness, is the voice or the word of God in the dispensation of it designed. It is the instrument and means which God useth unto that end.

It is not, I confess, of itself absolutely considered, without the influencing operation of the Spirit of grace, able to produce this effect. But it is able to do it in its own kind and place; and is thence said to be “able to save our souls,” Santiago 1:21;

“able to build us up, and to give us an inheritance among all them which are sanctified,” Hechos 20:32;

being also that “immortal seed” whereby we are begotten unto God, 1 Pedro 1:23. By this means doth God take away that rural darkness or blindness of men;

“opening the eyes of the blind, turning them from darkness to light,” Hechos 26:18;

“shining in their hearts, to give them the knowledge of his glory in the face of Jesus Christ,” 2 Corintios 4:6;

as also “quickening them who were dead in trespasses and sins;” and thereby he removes that hardness which is a consequent of these things. And God doth not apply a means to any end which is unsuited to it or insufficient for it. There is therefore usually such a concomitancy of the Spirit with every dispensation of the word of God that is according to his mind and will, as is able and sufficient to remove that hardness which is naturally upon the hearts of men.

Everyone, therefore, to whom the word is duly revealed, who is not converted unto God, doth voluntarily oppose his own obstinacy unto its efficacy and operation. Here lies the stop to the progress of the word in its work upon the souls of men. It stays not unless it meets with an actual obstinacy in their wills, refusing, rejecting, and resisting of it. And God, in sending of it, doth accompany his word with that power which is meet to help and save them in the state and condition wherein it finds them.

If they will add new obstinacy and hardness to their minds and hearts, if they will fortify themselves against the word with prejudices and dislike, if they will resist its work through a love to their lusts and corrupt affections, God may justly leave them to perish, and to be filled with the fruit of their own ways. And this state of things is variously expressed in the Scripture. As,

(1.) By God's willingness for the salvation of those unto whom he grants his word as the means of their conversion, Ezequiel 18:23; Ezequiel 33:11; 2 Pedro 3:9; 1 Timoteo 2:4.

(2.) By his expostulations with them that reject his word, casting all the cause of their destruction upon themselves, Mateo 23:34. Now, as these things cannot denote an intention in God for their conversion which should be frustrated, which were to ascribe weakness and changeableness unto him; nor can they signify an exercise towards them of that effectual grace whereby the elect are really converted unto God, which would evert the whole nature of effectual grace, and subject it to the corrupt wills of men; so they express more than a mere proposal of the outward means, which men are not able savingly to receive and improve.

There is this also in them, that God gives such an efficacy unto these means as that their operation doth proceed on the minds and souls of men in their natural condition, until, by some new acts o£ their wills, they harden themselves against them. And,

(3.) So the gospel is proposed to the wills of men, Isaías 55:1; Apocalipsis 22:17.

Hence it is that the miscarriage of men under the dispensation of the word, is still charged upon some positive actings of their wills in opposition unto it, Isaías 30:15; Mateo 23:37; Juan 3:19; Juan 5:40.

They perish not, they defeat not the end of the word towards themselves, by a mere abode and continuance in the state wherein the word finds them, but by rejecting the counsel of God made known to them for their healing and recovery, Lucas 7:30.

Obs. 9. Many previous sins make way for the great sin of finally rejecting the voice or word of God.

The not hearing the voice of God, which is here reproved, is that which is final, which absolutely cuts men off from entering into the rest of God. Unto this men come not without having their hearts hardened by depraved lusts and affections. And that it is their nature so to do shall be afterwards declared. Here we only respect the connection of the things spoken of. Hardening of the heart goes before final impenitency and infidelity, as the means and cause of it.

Things do not ordinarily come to an immediate issue between God and them to whom the word is preached. I say ordinarily, because God may immediately cut off any person upon the first refused tender of the gospel; and it may be he deals so with many, but ordinarily he exerciseth much patience towards men in this condition. He finds them in a state of nature; that is, of enmity against him.

In this state he offers them terms of peace, and waits thereon, during the season of his good pleasure, to see what the event will be. Many in the meantime attend to their lusts and temptations, and so contract an obdurate senselessness upon their hearts and minds; which, fortifying them against the calls of God, prepares them for final impenitency. And this is the first thing that is considerable, in the general matter of the exhortation in hand.

Secondly, The time and season for the performance of the duty exhorted unto is expressed, “ To-day.” “To-day if ye will hear his voice.” The various respects of the limitation of the season of this duty have been spoken to in the opening of the words. The moral sense of it is no more but the present and proper season of any duty; which what is required unto, in this case of yielding obedience to the voice of God, shall be afterwards declared.

And in this sense the word is generally used in all authors and languages. So is הַיּוֹם frequently in the Hebrew in other places, as in this. And a proper season they called יוֹם טוֹב, “a good day,” ‘a meet season,'

1 Samuel 25:8. It may be only a day of feast is there intended, which they called יוֹם טוֹב, “a good day,” ‘a day of mirth and refreshment,' Levítico 23. And so it is commonly used by the rabbins, especially for the feast which the high priest made his brethren after the day of expiation; for on that day they were obliged to many observations, under the penalty of excision.

This begat fear and terror in them, and was part of their yoke of bondage. Wherefore when that service was over, and they found themselves safe, not smitten by the hand of God, they kept יוֹם טוֹב, “a good day,” whereon they invited unto a feast all the priests that ministered. But most frequently they so express a present opportunity or season. So the Greeks use σήμερον , as in Anacreon,

Σήμερον μέλει μοι τὸ δὲ αὔριον τίς οἷδε ;

“My care is for today” (the present season); “who knows to-morrow” (or the time to come)?

To the same purpose are ἡμέρα and αὔριον, used in the gospel, Mateo 6:34: Μὴ ου῏ν μεριμνήσητε εἰς τὴν αὕριον· ἡ γὰρ αὔριον μεριμνήσει τὰ ἑαυτῆς· ἀρχετόν τῇ ἡμέρᾳ ἡ κακία αὐτῆς· “Take no care-for the morrow” (things future and unknown): “the morrow shall take care for the things of itself” (provision shall be made for things future according as they fall out). “Sufficient unto the day” (the present time and season) “is the evil thereof.” To the same purpose do they use “hodie” in the Latin tongue, as in these common sayings,

“Sera nimis vita est crastina, viv'hodie:”

And,

“Qui non est hodie, eras minus aptus erit;”

with many other sayings of the like importance. This, then, is the sense and meaning of the word absolutely considered. The apostle exhorts the Hebrews, in the words of the psalmist, to make use of the present season, by the use of means, for the furtherance of their faith and obedience, that they may be preserved from hardness of heart and final unbelief. And what arguments unto duty are suggested from a present season shall afterwards be considered. To enforce this exhortation, the apostle minds them that there is in the words of the psalmist,

1. A retrospect unto a monitory example. For others there were who had their day also, their season. This they improved not, they answered it not, nor filled it up with the duty that it was designed unto; and therefore the sad event befell them mentioned in the text. Hence doth he enforce his exhortation: ‘It is now to-day with you, it was once to-day with them of old; but you see what a dark, sad evening befell them in the close of their day. Take heed lest it be so with you also.'

2. A respect unto the day enjoyed in the time of the psalmist, which completed the type; of which before. And yet further; there was,

3. More than a mere example intended by the psalmist. A prophecy also of the times of the gospel was included in the words, as our apostle declares. in the next chapter. Such a season as befell the Jews at the giving of the law, is prefigured to happen to them at the giving of the gospel The law being given on mount Sinai, the church of the Hebrews who came out of Egypt had their day, their time and season for the expressing of their obedience thereunto, whereon their entrance into Canaan did depend.

This was their day, wherein they were tried whether they would hearken unto the voice of God or no; namely, the space of thirty-eight or forty years in the wilderness. The gospel was now delivered from mount Sion. And the church of the Hebrews, to whom the word of it first came, had their peculiar day, prefigured in the day after the giving of the law enjoyed by their forefathers. And it was to be but a day, but one especial season, as theirs was.

And a trying season it was to be, whether in the limited space of it they would obey the voice of God or no. And this especial day continued for the space of thirty-eight or forty years, from the preaching of the gospel by our Lord Jesus Christ, and his death, unto the destruction of Jerusalem by Titus; wherein the greatest part of the people fell, after the same example of unbelief with their forefathers, and entered not into the rest of God.

This was the day and the season that was upon the Hebrews at this time, which the apostle exhorts them to the use and improvement of. Σήμερον, then, or to-day, signifies in general a present season, which men are not long to be intrusted with; and it hath a triple respect, limitation, or application:

1. Unto the season enjoyed by the people in the wilderness, who neglected it.

2. Unto the persons spoken unto in the psalmist typically, who were exhorted to use it.

3. Unto the present Hebrews, whose gospel day was therein foretold and prefigured. In all which we are instructed unto the due use of a present season.

Obs. 10. Old Testament examples are New Testament instructions.

Our apostle elsewhere, reckoning sundry instances of things that fell out amongst the people of old, affirms of them Ταῦτα δὲ πάντα τύποι συνέβαινον ἐκείνοις, 1 Corintios 10:1; “All these things befell them types.” The Jews have a saying, כל מה שאירע אבות סימן לבנים; “That which happeneth unto the father is a sign or example unto the children.

” In general, and in the order of all things, “Discipulus est prioris posterior dies;” “The following day is to learn of the former.” Experience is of the greatest advantage for wisdom. But there is more in this matter. The will and appointment of God are in it. From thence, that all the times of the old testament, and what fell out in them, are instructive of the times and days of the new, not only the words, doctrines, and prophecies that were then given out, but the actions, doings, and sufferings of the people which then fell out, are to the same purpose.

There is more in it than the general use of old records and histories of times past, which yet are of excellent use unto a wise consideration in things moral and political. This many have made it their work to manifest and demonstrate. The sum of all is comprised in those excellent words of the great Roman historian concerning his own work, [Liv., Pref.]:

“Ad illa mihi acriter pro se quisque intendat animum, quae vita, qui mores fuerint: per quos viros, quibusque artibus, domi militiaeque, et partum et auctum imperium sit. Labente deinde paullatim disciplina, velut desidentes primo mores sequatur animo; deinde ut magis magisque lapsi sint; turn ire coeperint praecipites: donec ad haec tempora, quibus nec vitia nostra, nec remedia pati possumus, perventum est.

Hoc illud est praecipue in cognitione rerum salubre ac frugiferum; omnis to exempli documenta in illustri posita monumento intueri: inde tibi quod imitere capias; inde, foedum inceptu, foedum exitu, quod rites;”

“Hereunto” (in reading this history) “let every one diligently attend, to consider who were the men, what was their life and manners, by what means and arts this empire was both erected and increased. And then, moreover, how good discipline insensibly decaying was attended with manners also differing from the former; which in process of time increasing, rushed all things at length headlong into these times of ours, wherein we can endure neither our vices nor their remedies, This is that which, in the knowledge of past affairs, is both wholesome and fruitful, that we have an illustrious monument of all sorts of examples, from whence you may take what you ought to imitate, and know also, by the consideration of actions dishonest in their undertaking and miserable in the event, what you ought to avoid.”

And if this use may be made of human stories, written by men wise and prudent, though in many things ignorant, partial, factious, as most historians have been, unable in many things to judge of actions whether they were really good or evil, praiseworthy or to be condemned, and in all things of the intentions with which and the ends for which they were done; how much more benefit may be obtained from the consideration of those records of times past, which as they were delivered unto us by persons divinely preserved from all error and mistake in their writings, so they deliver the judgment of God himself, to whom all intentions and ends are open and naked, concerning the actions which they do report! Besides, the design of human story is but to direct the minds of men in things just and honest with reference unto political society and the good of community in this world, with respect whereunto alone it judgeth of the actions of men and their events; but all things in the Scriptures of the Old Testament are directed unto a higher end, even the pleasing of God and the eternal fruition of him.

They are therefore, with the examples recorded in them, of singular and peculiar use as materially considered. But this is not all. The things contained in them were all of them designed of God for our instruction, and yet do continue as an especial way of teaching. The things done of old were, as Justin Martyr speaks, προκηρύγματα τῶν κατὰ Χριστοῦ, “foredeclarations of the things of Christ.

” And Tertullian, to the same purpose, “Scimus ut vocibus, ira rebus prophetatum ;” “Prophecy or prediction consisted in things as well as words.” And Chrysostom, Serm. ii., de Jejun., distinguisheth between prophecy by speech or words, and prophecy by examples or actions.

Our apostle expressly treateth of this subject, 1 Corintios 10. Considering the state of the people, in their deliverance from Egypt and abode in the wilderness, he refers the things relating unto them to two heads;

1. God's miraculous works towards them, and marvellous dealings with them;

2. Their sins and miscarriages, with the punishments that befell them. Having mentioned those of the first sort, he adds, Ταῦτα δὲ τύποι ἠμῶν ἐγενήθησαν , “Now these were all our examples,” 1 Corintios 10:6, types representing God's spiritual dealing with us.

And having reckoned up the other, he closeth his report of them with Ταῦτα δὲ πάντα τύποι συνέβαινον ἐκείνοις, ‘They befell them, that God in them might represent unto us what we are to expect, if we sin and transgress in like manner.'They and their actions were our types. Τύπος, “a type,” hath many significations. In this use of it, it signifies a rude and imperfect expression of any thing, in order to a full, clear, and exact declaration of it.

So Aristotle useth παχυλῶς καὶ ὠς ἐν τύπῳ in opposition to ἀκριβῶς διορίζειν, a general and imperfect description, to an exact distinction. Thus they were our types, in that the matter of our faith, obedience, rewards, and punishments, were delineated aforehand in them.

Now, these types or examples were of three sorts:

1. Such as were directly instituted and appointed for this end, that they should signify and represent something in particular in the Lord Christ and his kingdom. It is true that God did not institute any thing among the people of old but what had its present use and service amongst them; but their present use did not comprehend their principal end. And herein do types and sacraments differ.

Our sacraments have no use but that with respect unto their spiritual end and signification. We do not baptize any to wash the body, nor give them the supper of the Lord to nourish it. But types had their use in temporal things, as well as their signification of things spiritual. So the sacrifices served for the freeing of the people from the sentence of the law as it was the rule of their polity or civil government, as well as to prefigure the sacrifice of the body of Christ.

Now those types which had a solemn, direct, stated institution, were materially either persons, as vested with some certain offices in the church, or things.

(1.) Persons. So the Lord raised up, designed, and appointed Moses, Aaron, Joshua, David, Solomon, and others, to typify and represent the Lord Christ unto the church. And they are to be considered in a threefold capacity:

[1.] Merely personal, as those individual men; unto which concernment all their moral good and evil did belong. In this sense what they did or acted had no respect unto Christ, nor is otherwise to be considered but as the examples of all other men recorded in the Scriptures.

[2.] As to the offices they bare in the church and among the people, as they were prophets, captains, kings, or priests. In this respect they had their present use in the worship of God and government of that people according to the law. But herein,

[3.] In the discharge of their offices and present duties, they were designed of God to represent in a way of prefiguration the Lord Christ and his offices, who was to come. They were a transcript out of the divine idea in the mind and will of God, concerning the all-fullness of power and grace that was to be in Christ, expressed by parcels and obscurely in them, so as by reason of their imperfection they were capable.

(2.) These types consisted in things, such as were the sacrifices and other institutions of worship among the people. That this was the design and end of the whole Mosaical divine service we shall manifest in our progress. This, therefore, is not the place to insist particularly upon them.

2. There were such things and actions as had only a providential ordination to that purpose, things that occasionally fell out, and so were not capable of a solemn institution, but were as to their events so guided by the providence of God as that they might prefigure and represent somewhat that was afterwards to come to pass. For instance, Jeremias 31:15, sets out the lamentation of Rachel, that is, the women of the tribe of Benjamin, upon the captivity of the land: “A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children, refused to be comforted for her children, because they were not.

.” It is evident from Jeremias 40:1, that after the destruction of Jerusalem by the Babylonians, Nebuzaradan gathered the people together that were to go into captivity at Ramah. There the women, considering how many of their children were slain, and the rest now to be carried away, brake out into woeful and unspeakable lamentation.

And this was ordered, in the providence of God, to prefigure the sorrow of the women of Bethlehem upon the destruction of their children by Herod, when he sought the life of our Savior; as the words are applied, Mateo 2:17-18. And we may distinguish things of this kind into two sorts,

(1.) Such as have received a particular application unto the things of the new testament, or unto spiritual things belonging to the grace and kingdom of Christ, by the Holy Ghost himself in the writings of the Gospel. Thus, the whole business of Rebekah's conceiving Jacob and Esau, their birth, the oracle of God concerning them, the preference of one above the other, is declared by our apostle to have been ordained in the providence of God to teach his sovereignty in choosing and rejecting whom he pleaseth, Romanos 9.

So he treateth at large concerning what befell that people in the wilderness, making application of it to the churches of the gospel, 1 Corintios 10; and other instances of the like kind may be insisted on, almost innumerable.

(2.) This infallible application of one thing and season unto another, extends not unto the least part of those teaching examples which are recorded in the Old Testament. Many other things were ordained in the providence of God to be instructive unto us, and may, by the example of the apostles, be in like manner applied; for concerning them all we have this general rule, that they were ordained and ordered in the providence of God for this end, that they might be examples, documents, and means of instruction unto us.

Again, we are succeeded into the same place in the covenant unto them who were originally concerned in them, and so may expect answerable dispensations of God towards ourselves; and they were all written for our sakes.

3. There are things that fell out of old which are meet to illustrate present things, from a proportion or similitude between them. And thus where a place of Scripture directly treats of one thing, it may, in the interpretation of it, be applied to illustrate another which hath some likeness unto it. These expositions the Jews call מדרשים, and say they are made משל כדר, “parabolical” or “mystical;” wherein their masters abound.

We call them allegories; so doth our apostle expressly, Gálatas 4:21-26. Having declared how the two covenants, the legal and evangelical, were represented by the two wives of Abraham, Hagar and Sarah; and the two sorts of people, even those that sought for righteousness by the law and believers, by their children, Ishmael and Isaac; he adds that these things are an allegory.

Chrysostom supposeth that Paul useth that expression, of an allegory, in a large sense, for any type or figure, seeing the things he mentioneth were express types the one of the other. But the truth is, he doth not call the things themselves an allegory, for they had a reality, the story of them was true; but the exposition and application which he makes of the Scripture in that place is allegorical, that is, what was spoken of one thing he expounds of another, because of their proportion one to another, or the similitude between them.

Now this doth not arise hence, that the same place of Scripture, or the same words in any piece, have a diverse sense, a literal sense and that which is mystical or allegorical; for the words which have not one determinate sense have no sense at all: but the things mentioned in any place holding a proportion unto other things, there being a likeness between them, the words whereby the one are expressed are applied unto the other.

Now, in the using of these allegorical expositions or applications of things in one place unto another, sundry things are wisely and diligently to be considered; as,

1. That there be a due proportion in general between the things that are one of them as it were substituted in the room of another. Forced, strained allegories from the Scripture are a great abuse of the word. We have had some who have wrested the Scripture unto monstrous allegories, corrupting the whole truth of the literal sense. This was the way of Origen of old in many of his expositions; and some of late have taken much liberty in the like proceeding.

Take an instance in that of the prophet Hosea, Oseas 11:1, “Out of Egypt have I called my son.” The words are directly spoken of the people of Israel, as the passage foregoing evinceth: “When Israel was a child, then I loved him, and called my son out of Egypt.” But these words are applied by the evangelist unto the Lord Christ, Mateo 2:15; and that because of the just proportion that was between God's dealing with that people and with him, after he was carried into Egypt.

2. That there be a destined signification in them. That is, although the words are firstly and principally spoken of one thing, yet the Holy Ghost intended to signify and teach that whereunto they are applied. An intention of the application is included in them. Thus these words of the prophet, “Out of Egypt have I called my son,” did firstly and properly express God's dealing with the people of Israel; but there was also an intention included in them of shadowing out his future dealing with his only Son, Christ Jesus. The discovery hereof is a matter of great skill and wisdom; and great sobriety is to be used in such applications and allusions.

3. That the first, original sense of the words be sacredly observed. Some will not allow the words of Scripture their first, natural sense, but pretend that their allegories are directly intended in them; which is to make their expositions poisonous and wicked.

I have added these things because I find many very ready to allegorize upon the Scripture without any due consideration of the analogy of faith, or the proportion of things compared one to other, or any regard to the first, genuine sense of the words which they make use of. This is plainly to corrupt the word of God; and however they who make use of such perverted allusions of things may please the fancies of some persons, they render themselves contemptible to the judicious.

But in general these things are so. All things in the Old Testament, both what was spoken and what was done, have an especial intention towards the Lord Christ and the gospel; and therefore in several ways we may receive instruction from them. As their institutions are our instructions more than theirs, we see more of the mind of God in them than they did; so their mercies are our encouragements, and their punishments our examples. And this proceedeth,

1. From the way that God, in infinite wisdom, had allotted unto the opening and unfolding of the mystery of his love, and the dispensation of the covenant of grace. The way, we know, whereby God was pleased to manifest the counsels of his will in this matter was gradual. The principal degrees and steps of his procedure herein we have declared on the first verse of this epistle. The light of it still increased, from its dawning in the first promise, through all new revelations, prophecies, promises, institutions of worship, until the fullness of time came and all things were completed in Christ; for God had from of old designed the perfection of all his works towards his church to be in him.

In him all the treasures of wisdom and knowledge were to be laid up, Colosenses 2:3; and all things were to be gathered into a head in him, Efesios 1:10. In him God designed to give out the express image of his wisdom, love, and grace, yea, of all the glorious properties of his nature.

For as he is in himself, or his divine person, “the image of the invisible God,” Colosenses 1:15, “the brightness of glory, and the express image of his person,” Hebreos 1:3, so he was to represent him unto the church; for we have the “knowledge of the glory of God in the face of Jesus Christ,” 2 Corintios 4:6.

In him, that is his person, his office, his work, his church, God perfectly expressed the eternal idea of his mind concerning the whole effect of his love and grace. From hence he copied out, in various parcels, by prophecies, promises, institutions of worship, actions, miracles, judgments, some partial and obscure representations of what should afterwards be accomplished in the person and kingdom of Christ.

Hence these things became types, that is, transcripts from the great idea in the mind of God about Christ and his church, to be at several seasons, in divers instances, accomplished among the people of old, to represent what was afterwards to be completed in him. This the apostle Peter declares 1 Pedro 1:9-12,

“Receiving the end of your faith, the salvation of your souls. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel.”

The prophets were those who revealed the mind and will of God to the church of old; but the things which they declared, although they had a present use in the church, yet principally they respected the Lord Christ, and the things that afterwards were to come to pass. And herein were they instructed by that Spirit of Christ wherewith they were inspired, namely, that the things they declared, and so the whole work of their prophecy wherein they ministered, did principally belong to the times of the gospel. And therefore are they all for our instruction.

2. This is part of that privilege which God had reserved for that church which was to be planted and erected immediately by his Son. Having reckoned up the faith of the saints under the old testament, what it effected, and what they obtained thereby, the apostle adds, that yet

“God had provided some better thing for us, that they without us should not be made perfect,” Hebreos 11:40.

Neither themselves nor any thing that befell them was perfect without us. It had not in them its full end nor its full use, being ordained in the counsel of God for our benefit. This privilege did God reserve for the church of the new testament, that as it should enjoy that perfect revelation of his will in Christ which the church of the old testament received not, so what was then revealed had not its perfect end and use until it was brought over to this also.

See hence what use we are to make of the Scriptures of the Old Testament. They are all ours, with all things contained in them. The sins of the people are recorded in them for our warning, their obedience for our example, and God's dealing with them on the account of the one and the other for our direction and encouragement in believing. We are not to look on any parts of them as bare stories of things that are past, but as things directly and peculiarly ordered, in the wise and holy counsel of God, for our use and advantage. Especial instances we shall meet with many, towards the end of the epistle.

Consider also what is expected from us above them that lived under the old testament. Where much is given much is required. Now we have not only the superadded helps of gospel light, which they were not entrusted with, but also whatever means or advantages they had, they are made over unto us, yea, their very sins and punishments are our instructions. As God in his grace and wisdom hath granted unto us more light and advantage than unto them, so in his righteousness he expects from us more fruits of holiness, unto his praise and glory.

There is yet another observation which the words opened will afford unto us, arising from the season, which the apostle presseth upon their consideration in that word “to-day.” And it is that,

Obs. 11. Especial seasons of grace for obedience are in an especial manner to be observed and improved. For this end are they given, and are made special, that they may be peculiarly improved.

God doth nothing in vain, least of all in the things of grace, of the gospel of the kingdom of his Son. When he gives an especial day to the husbandman and vineyard, it is for especial work. “To-day, if ye will hear his voice.” We may therefore inquire, first, what is necessary unto such an especial season; and then what is required unto a due observance and improvement of it. And I shall refer all, by a due analogy, unto those especial days respected in the text.

1. For the first, such a day or season consists in a concurrence of sundry things:

(1.) In a peculiar dispensation of the means of grace; and hereunto two things are required:

[1.] Some especial effects of providence, of divine wisdom and power making way for it, bringing of it in, or preserving of it in the world. There is, there ever was, a strong opposition at all times against the preaching and dispensation of the gospel. It is that which the gates of hell engage themselves in, although in a work wherein they shall never absolutely prevail, Mateo 16:18.

As it was with Christ, so it is with his word. The world combined to keep him from it, or to expel him out of it, Hechos 4:25-27. So it dealeth with his gospel and all the concernments of it. By what ways and means, on what various pretences this is done, I need not here declare, as it is generally known.

Now when God, by some especial and remarkable acts of his providence, shall powerfully remove, overcome, or any way divert that opposition, and thereby make way for the preaching or dispensation of it, he puts a speciality upon that season. And without this the gospel had never made an entrance upon the kingdom of Satan, nor been entertained in any nation of the world. The case before us gives us an instance.

The day mentioned in the text was that which the people enjoyed in the wilderness, when the worship of God was first revealed unto them and established amongst them. By what means this was brought about is summed up in the prophet Isaiah, Isaías 51:15-16:

“I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.”

The work which God wrought when he brought the people out of Egypt was so great, that it seemed to be the creation of a new world, wherein the heavens were planted, and the foundations of the earth were laid. And what was the end of it, what was the design of God in it? It was all to put his words into the mouths of his people, to erect Zion or a church-state amongst them, to take them into a covenant-relation with himself for his worship.

This made that time their special day and season. The like works, for the like purpose, at any time will constitute the like season. When God is pleased to make his arm bare in behalf of the gospel, when his power and wisdom are made conspicuous in various instances for the bringing it unto any place, or the continuance of its preaching against oppositions, contrivances, and attempts for its expulsion or oppression, then doth he give a special day, a season unto them who do enjoy it.

[2.] It consists in an eminent communication of the gifts of the Holy Ghost unto those by whom the mysteries of the gospel are to be dispensed, and that either as to the increase of their number or of their abilities, with readiness unto and diligence in their work. When God thus “gives the word, great is the army of them that publish it,” המְבַשְּׂוֹת צָבָא רָב, Salmo 68:12.

The word is of the feminine gender, and denotes the churches; which, Salmo 68:27 of that psalm, are called מקְהֵלוֹת, which we render “congregations;” that is, churches, in the same gender: “Bless ye God in the congregations,” בְּמַקְהֵלוֹת, the churches or congregations publishing “the word” or “glad tidings,” as the word signifies And hereof there is צָבָא רָב “a great army :” for the church in its work and order is כּנִּדְגָּלוֹת, as “bannered ones;” that is, כּנּדְגָּלוֹת צְבָאוֹת, as “bannered armies, “armies with banners,” Cantares de los Cantares 6:10.

When God “gave the word” (it is a prophecy, of the times of the gospel), “great was the number of מקְהֵלוֹת הַמְבַשְּׂרוֹת, that like armies with banners, not for weapons, but for order and terror to the world, “preached” or “published it.” Such was the day that our apostle called the Hebrews to the consideration of. It was not long after the ascension of Christ when the gifts of the Spirit were poured out on multitudes of all sorts, as was foretold: Hechos 2:16-18,

“This is that which was spoken by the prophet Joel; And it shall come to pass in the last days (saith God), I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants, and on my handmaids, I will pour out in those days of my Spirit, and they shall prophesy.”

The extent of the communication of the Spirit at that season is emphatically expressed in these words, “I will pour out my Spirit upon all flesh.” As the act of pouring denotes abundance, freedom, largeness, plenty, so the object, or “all flesh,” signifies the extent of it, unto all sorts of persons. And you know how great and eminent were the gifts that were communicated unto many in those days; so that this work was every way complete.

By this means the churches were many, whose work and duty it is to be στύλοι καὶ ἑδραιώματα τῆς ἀληθείας, 1 Timoteo 3:15, “the pillars of the truth,” that is, to hold it up, and to hold it forth, Filipenses 2:16.

When, then, there is any such season wherein in any proportion or similitude unto this dispensation, or in a way or manner any thing extraordinary, God is pleased to give or pour out of the gifts of his Spirit upon many, for the declaration and preaching of the word of truth, then doth he constitute such an especial day or season as that we are inquiring after.

(2.) When God is pleased to give out signal providential warnings, to awaken and stir up men unto the consideration of and attendance unto his word and ordinances, this makes such a season to become a special day; for the end of extraordinary providences is to prepare men for the receiving of the word, or to warn them of impendent judgments for the contempt of it. This mark did God put upon the season respected here by the apostle.

For unto the mention of the pouring out of the Spirit that of signs and judgments is adjoined: Hechos 2:19-20,

“And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.”

The things here spoken of were those signs, prodigies, and judgments, which God showed unto and exercised the people of the Jews withal before the destruction of Jerusalem, even those foretold by our Lord Jesus Christ, Mateo 24. And they were all wrought during the time that they enjoyed the dispensation Of the gospel before described.

And what was the end of them? It was evidently to put a signal mark and note upon that day and season of grace which was then granted unto that people; for so it is added, Mateo 24:21, “And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved,” that is, whosoever shall make use of these warnings by signs, and wonders, and dreadful representations of approaching indignation and wrath, so as to attend unto the word dispensed by virtue of the plentiful effusion of the Spirit before mentioned, and yield obedience thereunto (that is, make use of the day granted to them), they shall be saved, when others that are negligent, rebellious, and disobedient, shall utterly perish.

(3.) When it is a season of the accomplishment of prophecies and promises for the effecting of some great work of God in and upon the outward state of the church, as to its worship. The day the people had in the wilderness was the time when the great promise given unto Abraham four hundred and thirty years before was to have its typical accomplishment. Hereupon the outward state of the church was wholly to be altered; it was to be gathered from its dispersion in single families, into a national union, and to have new ordinances of worship erected in it.

This made it a great day to the church. The day whereunto the application of these things is made by the apostle, was the season wherein God would make that great alteration in the whole worship of the church, by the last revelation of his mind and will in the Son. This was a great day and signal. So also when the time comes of the fulfilling of any especial, prophecy or prediction for the reformation of the church, it constitutes such a season. Something of this nature seems to be expressed, Apocalipsis 14:6-8:

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come... And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.”

The time approaching wherein Babylon is to be destroyed, and the church to be redeemed from under her tyranny, as also to be freed from her pollution, and from drinking any more of the cup of her fornication, which is the greatest change or alteration that the outward state of it is left obnoxious unto in the world, the everlasting gospel is to be preached with such glory, beauty, and efficacy, as if it were delivered from the midst of heaven; and men will have an especial day of repentance and turning unto God given unto them thereby.

And thus is it also at sundry seasons, wherein the Lord Christ deals with his churches in one place or another in a way of “preludium,” or preparation unto what shall ensue in his appointed time amongst them all.

These and the like things do constitute such a special season and day as that we inquire after; and whether such a day be not now in many places, needs no great travail of mind or eminency of understanding to determine.

2. It is declared in the proposition laid down, that such a day, such a season, is diligently to be attended unto and improved. And the reasons or grounds hereof are,

(1.) Because God expects it. He expects that our applications unto him in a way of obedience should answer his unto us in a way of care and tenderness, that when he is earnest in his dealings with us, we should be diligent in our observance of him. Every circumstance that he adds unto his ordinary dispensations is to have its weight with us; and in such a day they are many. See Isaías 5:1, etc.

: “My well-beloved hath a vineyard בְּקֶרֶן בֶּןאּשָׁמֶן,” “in an horn of a son of oil” (“ planted in a fat and fruitful soil;” that is, furnished with all possible means to render it fruitful): “and he fenced it” (protected it by his providence from the incursion of enemies), “and gathered out the stones thereof” (removed out of it whatever was noxious and hurtful, it may be the gods of wood and stone in an especial manner out of the land); “and planted it with the choicest vine” (in its order, ordinances, and institutions of worship), “and built a tower in the midst of it” (that is, for its defense; namely, the strong city of Jerusalem, in the midst of the land, which was built “as a city that is compact together,” all as one great tower, “whither the tribes went up, the tribes of the LORD, unto the testimony of Israel,” Salmo 122:3-4),“and also made a wine-press therein” (the temple and altar, continually running with the blood of sacrifices): “and he looked that it should bring forth grapes.

” His expectations answer his care and dispensations towards his church. That is the meaning of the word ויֲקִו, he “looked,” he “expected.” Expectation properly is of a thing future and uncertain, so is nothing unto God; being therefore ascribed unto him, it only signifies what is just and equal, and what in such cases ought to be: such a vineyard ought to bring forth grapes answerable to all the acts of God's care and grace towards it; and we may see in that place what is the end of frustrating such an expectation. Such are the dealings of God with churches and persons in the day we have described, and an expectation of such fruit is it accompanied withal.

(2.) Such a day is the season that is allotted unto us for especial work, for especial duty. Some singular work is the end and design of such a singular season. So the apostle informs us, 2 Pedro 3:11:

“Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?”

The supposition in the words, concerning the dissolution of all these things, is an intimation of such a day as we have described from one circumstance of it, namely, the impendent judgments of God then threatened to the church and state of the Jews, which was now expiring. And the inference that he makes from that supposition is unto a peculiar holiness and godliness. That this at such a time is intended, is a thing so evident, that he refers it to the judgment of them to whom he wrote.

“What manner of persons ought ye to be?” ‘Judge in yourselves, and act accordingly.'Great light, great holiness, great reformation, in hearts, houses, churches, are expected and required in such a day. All the advantages of this season are to have their use and improvement, or we lose the end of it. Every thing that concurs to the constitution of such a day hath advantages in it to promote special work in us; and if we answer them not our time for it is irrecoverably lost; which will be bitterness in the end.

(3.) Every such day is a day of great trials. The Lord Christ comes in it with his fan in his hand, to sift and try the corn; to what end is declared, Mateo 3:12:

“His fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.”

The “fan” of Christ is his word, in and by the preaching whereof he separates the precious from the vile, the “wheat” from the “chaff.” He comes into his “floor,” the church, where there is a mixture of corn and chaff; he sifts and winnows them by his word and Spirit, so discarding and casting off light, empty, and fruitless professors. Such a day is described by Daniel 12:10:

“Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.”

“Many,” that is, of the saints, “shall be purified,” יִתְבָּרְרוּ, “purged” (made clean from such spots, stains, or defilements, as in their affections or conversation they had contracted); “and made white,” יִתְלַבְּנוּ, (shall be whitened in their profession, it shall be rendered more eminent, conspicuous, and glorious); “and tried,” יִצָרְפוּ (as in a furnace, that it may appear what metal they are of).

Thus shall it be with believers, so shall they be exercised in their spirits, and so approved; but wicked and false professors shall be discovered, and so far hardened that they shall go on and grow high in their wickedness, unto their utter destruction. So it fell out on the day of his coming in the flesh, and so it was foretold, Malaquías 3:1-3.

The whole people jointly desired his coming, but when he came few of them could abide it or stand before it. He came to try them and purify them; whereon many of them, being found mere dross, were cast off and rejected. Christ in such a day tries all sorts of persons, whereby some are approved, and some have an end put to their profession, their hypocrisy being discovered. And it therefore concerns us heedfully to regard such a season; for,

(4.) Unto whom such a day is lost, they also themselves are lost. It is God's last dealing with them. If this be neglected, if this be despised, he hath done with them. He says unto them in it, “This is the acceptable time, this is the day of salvation.” If this day pass over, night will come wherein men cannot work. So speaks our Savior concerning Jerusalem, which then enjoyed that day, and was utterly losing it: Lucas 19:41-42,

“And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.”

Both the things, and words, and manner of expression declare the greatness of the matter in hand. So doth the action of our Savior, “he wept;” which is but once more recorded of him in the gospel, Juan 11:35. And the word here used, ἔκλαυσε, denotes a weeping with lamentation. The consideration of what he was speaking unto moved his holy, tender, merciful heart unto the deepest commiseration.

He did it also for our example and imitation, that we might know how deplorable and miserable a thing it is for a people, a city, a person, to withstand or lose their day of grace. And the words here used also are of the like importance: “If thou hadst known, even thou.” The reduplication is very emphatical, “Thou, even thou,” ‘thou ancient city, thou city of David, thou seat of the temple and all the worship of God, thou ancient habitation of the church;' “if thou hadst known.

” And there is a wish or a desire included in the supposition, which otherwise is elliptical, “If thou hadst known,” ‘O that thou hadst known!'It is sometimes well rendered by “utinam.” And again it is added, “At least in this thy day.” They had enjoyed many lesser days of grace, and many before in the messages and dealings of the prophets, as our Savior minds them in that great parable, Mateo 21:33-36.

These they despised, persecuted, and rejected, and so lost the season of their preaching; but they were lesser days, and not decretory of their state and condition. Another day they were to have, which he calls “This their day;” the day so long foretold, and determined by Daniel the prophet, wherein the Son of God was to come, who was now come amongst them. And what did he treat with them about? “The things which belonged unto their peace,” of repentance and reconciliation unto God, the things which might have given them peace with God, and continued their peace in the world; but they refused these things, neglected their day, and suffered it to pass over them unimproved.

What was the issue thereof? God would deal no more with them, the things of their peace shall now be hid from them, and themselves be left unto destruction. For when such a dispensation is lost, when the evening of such a day is come, and the work of it not accomplished,

[1.] It may be God will bring a wasting destruction upon the persons, church, or people that have despised it. So he dealt with Jerusalem, as it was foretold by our Savior in the place before insisted on, Lucas 19:43-44: ‘The things of thy peace are now over and hid from thee.'What then will follow or ensue? Why, “The days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation;” ‘Because thou hast not discerned thy day, nor regarded it, hast not answered the mind of God in it, all this shall speedily befall thee,' as it did accordingly.

The same hath been the issue of many famous Christian churches. The very places where they were planted are utterly consumed. Temporal judgments are ofttimes the issue of despised spiritual mercies. This is the language of those providential warnings by signs and prodigies, which ofttimes such a season is accompanied withal. They all proclaim the impendent wrath of God upon the neglect of his gracious call. And with examples hereof are all records, sacred and ecclesiastical, filled.

[2.] God may, and sometimes doth, leave such a people, church, or persons, as have withstood his dealings in a day of grace, in and unto their outward station in the world, and yet hide the things of their peace utterly from them, by a removal of the means of grace. He can leave unto men their kingdoms in this world, and yet take away the kingdom of heaven, and give that unto others.

They may dwell still in their houses, but be in the dark, their candlestick and the light of it being consumed. And this hath been the most common issue of such dispensations, which the world groans under at this day. It is that which God threateneth, 2 Tesalonicenses 2:11-12. Because men would not receive the truth in the love thereof, that is, because they would not improve the day of the gospel which they enjoyed, “God sent them strong delusion, that they should believe a lie.

” And how came it to pass? By removing the sound and sincere preaching of the word, he gave advantage to seducers and false teachers to impose their superstition, idolatry, and heresies upon their credulity. So God punished the neglect and disobedience of the churches of Europe under the papal apostasy. And let us take heed lest this vial of wrath be not yet wholly emptied; or,

[3.] God may leave unto such persons the outward dispensation of the means of grace, and yet withhold that efficacy of his Spirit which alone can render them useful to the souls of men. Hence the word comes to have a quite contrary effect unto what it hath under the influences of God's especial grace. God in it then speaks unto a people as is expressed Isaías 6:9-10:

“Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

‘I have now done with them,'saith God; ‘I have no design or purpose any more to deal with them about their conversion and healing. And therefore, although I will have the preaching of the word as yet continued unto them, yet it shall have no effect upon them, but, through their own unbelief, to blind them and harden them to their destruction.'And for these reasons, amongst others, ought such a day as we have described carefully to be attended unto.

This duty being of so great importance, it may be justly inquired, How may a man, how may a church know that it is such day, such a season of the gospel with them, so as to be suitably stirred up unto the performance of their duty? I answer, They may do so two ways:

1. From the outward signs of it, as the day is known by the light and heat of the sun, which is the cause thereof. What concurs to such a day was before declared. And in all those things there are signs whereby it may be known. Neglect and ignorance hereof were charged by our Savior on the Jews, and that frequently; so Mateo 16:3:

“O ye hypocrites, ye can discern the face of the sky, but can ye not discern the signs of the times?”

How they discerned “the face of the sky” he shows in Mateo 16:2-3; namely, they judged by usual known prognostics what the weather would be in the evening or morning, that so they might accordingly apply themselves unto their occasions. ‘But,'saith he, ‘as God hath planted such signs in things natural, hath so ordered them that one should be a sign and discovery of another, so he hath appointed signs of this day of grace, of the coming of the Messiah, whereby it also may be known.

But these,'saith he, ‘ye cannot discern.' Οὐ δύνασθε, “Ye cannot.” But withal he lets them know why they could not. That was because they were hypocrites, and either grossly neglected or despised the means and advantages they had to that purpose. The signs we have before mentioned are such, as being brought at any time to the rule o£ the word, they will reveal the season that they belong unto.

And herein consisted the wisdom of those children of Issachar, who had “understanding of the times, to know what Israel ought to do,” 1 Crónicas 12:32.

2. Such a day or season will manifest itself by its efficacy. When God applies such a concurrence of means, he will make men one way or other sensible of his design and end. The word in such a day will either refine and reform men, or provoke and enrage them. Thus when the witnesses preach, which is a signal season of light and truth, they “torment them that dwell on the earth,” Apocalipsis 11:10.

If they are not healed, they will be tormented. So it was at the first preaching of the gospel, some were converted, and the rest were hardened: a signal work passed on them all, and those who dispensed the word became a “sweet savor in them that are saved, and in them that perish.” The consciences of men will discover their times. God will one way or other leave his witness within them. An especial day will make an especial approach unto their hearts.

If it make them not better, they will be worse; and this they may find by the search of themselves. God in this dispensation effectually speaks these words unto an evident experience in the minds of men:

“He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still,” Apocalipsis 22:11.

The especial duty incumbent on men in such a day, is in all things to hearken to the voice of God.

We now proceed unto the SECOND part of the words under consideration, comprising the example itself insisted on, and whereon the exhortation itself is founded. And this consists of two general parts: first the sin, and secondly the punishment of the people of old.

First, The sin is contained in these words: “As in the provocation, in the day of temptation in the wilderness: where your fathers tempted me, proved me, and saw my works, forty years.”

1. The first thing occurring in the words according unto our former distribution of them, relating to the sin mentioned, is the persons of the sinners. They were their “fathers,” the progenitors of them to whom the apostle wrote. And they are in the next verse further described by their multitude, they were a whole generation, “I was grieved with that generation.”

Who these were was declared before in the exposition of the words, and it is plain from the story who are intended. It was the people that came up out of Egypt with Moses; all of whom that were above twenty years of age at their coming into the wilderness, because of their manifold sins and provocations, died there, Caleb and Joshua only excepted. So the Lord threatened, Números 14:26-30,

“And the LORD spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you; your carcasses shall fall in this wilderness, and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.”

And so it came to pass; for when the people were numbered again in the plains of Moab, it is said, “Among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai;” that is, besides those two who were excepted by name, Números 26:64-65.

These were the fathers ofthe present Hebrews; that is, as it is expressed, Jeremias 11:10, אֲבוֹתָם הָרִאשֹׁנִים, their “forefathers,” as we render the words; rather their “first fathers,” those whom God first took into the express covenant with himself, for the place hath respect unto that very sin which is here reported: “They are turned back to the iniquity of their first fathers, which refused to hear my words,” who hearkened not unto the voice of God.

And this limits the term unto those in the wilderness, seeing the former patriarchs did not refuse to hear the word of God. But they are generally called אֲבוֹת indefinitely, πατέρες, the “fathers,” as others also that followed in succeeding generations; once by our apostle they are termed πρόγονοι, “ progenitors,” 2 Timoteo 1:3. Now the psalmist mentioning (and our apostle from him) the sin of the people in the wilderness, and proposing it with its consequents unto the present Hebrews, calls them their “fathers,”

(1.) Because that people were exceedingly apt to boast of their fathers, and to raise a confidence in themselves that they must needs receive mercy from God on their account. And they had, indeed, no small privilege in being the posterity of some of those fathers. Our apostle reckons it as one of their chief advantages, Romanos 9:4-5:

“Who are Israelites, to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom, as concerning the flesh, Christ came.”

It hath a place in the great series of the privileges of that church. And when the church-state is made over to the Gentiles, it is promised her, that instead of these fathers she should have her children, Salmo 45:16, those that should succeed unto them in holiness and the favor of God. But this people ran into a woeful mistake, which their posterity are hardened in at this day.

Their only privilege in this matter was because God had freely and graciously given his promises unto their fathers, and taken them into covenant with himself; and the due consideration hereof tended only to the exaltation of the rich and free grace of God. So Moses expressly declares, Deuteronomio 7:7-8, and elsewhere.

But forgetting or despising this, they rested on the honor and righteousness of their fathers, and expected I know not what as due unto them on that account. This vain confidence our Savior frequently rebuked in them, and so did the apostle. And for this reason the psalmist and the apostle, having occasion to mention the sins of the people of old, calls them their “fathers;” minding them that many of them in whom they gloried were sinful provokers of God.

(2.) It is done to mind them of their near concernment in the example proposed, unto them. It is not taken from amongst strangers, but it is what fell out amongst their own progenitors.

(3.) To warn them of their danger. There is a propensity in children to follow the sins of their fathers. Hence some sins prove eminently national in some countries for many generations. The example of parents is apt to infect their children. The Holy Ghost, then, here intimates unto them their proneness to fall into disobedience, by minding them of the miscarriage of their fathers in the same kind.

This intimates unto them both their duty and their danger. Again, these fathers are further described by their number. They were a whole “generation;” that is, all the people of that age wherein they were in the wilderness. And this contains a secret aggravation of the sin mentioned, because there was in it a joint conspiracy as it were of all the persons of that age. These are they who were guilty of the sin here reported. And we may observe from this expression and remembrance of them,

Obs. 12. That the examples of our forefathers are of use and concernment unto us, and objects of our deepest consideration.

God in his dealings with them laid in instruction for their posterity. And when parents do well, when they walk with God, they beat the path of obedience plain for their children; and when they miscarry, God sets their sins as buoys to warn them who come after them of the shelves that they split upon. “Be not as your fathers, a stiff-necked generation,” is a warning that he oft repeats. And it is in the Scripture an eminent part of the commendation or discommendation of any, that they walked in the way of their progenitors.

Where any of the good kings of Judah are testified unto for their integrity, this is still one part of the testimony given unto them, that they walked in the way of David their father, in the paths that he had trod before them. And on the other side, it is a brand on many of the wicked kings of Israel, that they walked in the ways of Jeroboam the son of Nebat. Their examples, therefore, are of concernment unto us,

First, because ofttimes the same kind of temptations are continued unto the children that the fathers were exercised withal. Thus we find in experience that some temptations are peculiar to a nation, some to a family, for sundry generations; which produce peculiar national sins, and family sins, so that at least they are prevalent in them. Hence the apostle chargeth national sins on the Cretians, from the testimony of Epimenides, who had observed them amongst them;

Κρῆτες ἀεὶ ψεῦσται, κακὰ θήρια, γάστερες ἀργαί,

Tito 1:12, “The Cretians are alway liars, evil beasts, slow bellies.” Lying, dissimulation, cruelty, and sloth, were the sins of that nation from one generation to another, children learning them from the example of their parents. So many families for a long season have been infamous for cruelty, or deceit, or the like.

And these hereditary sins have proceeded in part from hereditary temptations: some are inlaid in their natural constitutions, and some are inseparably annexed unto some special course of life and conversation, wherein persons of the same family succeed one another. Now it is a great warning unto men, to consider what sad events have befallen them that went before them by yielding unto those temptations which they themselves are exercised withal.

Again, there is a blessing or a curse that lies secretly hid in the ways of progenitors. There is a revenge for the children of the disobedient unto the third and fourth generation; and a blessing on the posterity of the obedient for a longer continuance. The very heathen acknowledged this by the light of nature. Plato says expressly, Εἰς τετάρτην γενεὰν διαβιβάζει τὴν τιμωρίαν , “ Punishment falls on the fourth generation.” And they had the substance of it from their oracle:

᾿Αλλὰ κακῶς ῤέξασι δίκας τέλος οὐχὶ χρονεστὸν

῎Ηδε παραίτατον· εἰ καὶ διὸς ἔκγονοι ει῏εν

Κ᾿ αὐτῇς γὰρ κεφαλῇσι, καὶ ἐν σφετεροίσι τεκέσσιν

Εἰλείται· καὶ πῆμα δὸμοις, ἐπὶ πήμασι, βαίνει.

So is that saying common in the same case, Iliad. Υ 308:

Καὶ παίδων παῖδες, τοί κεν μετόπισθε γένωνται.

The design is what we have asserted, of the traduction of punishment from wicked parents to their posterity. But there are conditions of the avoidance of the curse, and enjoyment of the blessing. When fathers have made themselves obnoxious to the displeasure of God by their sins, let their posterity know that there is an addition of punishment coming upon them, beyond what in an ordinary coupe of providence is due unto themselves, if they continue in the same sins.

So God tells Moses, in the matter of the golden calf which Aaron had made, when he had prevailed with him not immediately to destroy the whole people: “Nevertheless,” saith he, “in the day when I visit I will visit their sin upon them,” Éxodo 32:34; that is ‘If by their future sins and idolatry they shall provoke me to visit and punish them, I will add unto their punishment somewhat from the desert of this sin of their forefather Whence is that proverb among the Jews, “That there is no evil befalls them but it hath in it some grain of the golden calf.

” להניח ליירד פישעי ישראל בגיהנם שאברהם יושב על פתחי של גיהנם שלא, saith Rashi, “He will mix a little somewhat of the guilt of this sin with the rest of their sins.” And therefore the same word, of “visiting,” is here used as in the threatening in the commandment, Éxodo 20:5.

And when one generation after another shall persist in the same provoking sins, the weight of God's indignation grows so heavy, that ordinarily in one part or other it begins to fall within the third or fourth generation. And doth it not concern men to consider what have been the ways of their forefathers, lest there lie a secret, consuming curse against them in the guilt of their sins? Repentance and forsaking their ways wholly intercept the progress of the curse, and set a family at liberty from a great and ancient debt to the justice of God.

So God stateth this matter at large, Ezequiel 18. Men know not what arrears may by this means be chargeable on their inheritances; much more, it may be, than all they are worth is able to answer. There is no avoidance of the writ for satisfaction that is gone out against them, but by turning out of the way wherein they are pursued.

The same is the case of the blessing that is stored for the posterity of the obedient, provided they are found in the way of their forefathers. These things render them and their ways objects of our consideration. For moreover,

Obs. 13. It is a dangerous condition, for children to boast of the privilege of their fathers, and to imitate their sins.

This was almost continually the state of the Jews. They were still boasting of their progenitors, and constantly walking in their sins. This they are everywhere in the Scripture charged withal. See Números 32:14. This the Baptist reflected on in his first dealing with them: “Bring forth,” saith he, “fruits meet for repentance; and think not to say within yourselves, We have Abraham to our father,” Mateo 3:8-9.

On every occasion they still cried out, “We have Abraham to our father,” he who was so highly favored of God, and first received the promises. For his sake and by his means they expected to be saved temporally and eternally. Hence they have a saying in their Talmud, לֹאאּתִהְיֶה אַחֲרֵיאּרַבִּים לְרָעֹת “Abraham sits at the gates of hell, and will not permit that any transgressors of Israel shall go in thither,” a great reserve against all their sins, but that it will deceive them when they are past relief.

It is true they had on this account many privileges, as our apostle testifies in sundry places, Romanos 3:1-2; Romanos 9:4-5; and so he esteemed them to be as to his own personal interest in Filipenses 3:4-5.

But whilst they trusted unto them and continued in the sins of them who had abused them, it turned to their further ruin. See Mateo 23:29-32. And let their example deter others from countenancing themselves in privileges of any kind whilst they come short of personal faith and obedience. Again,

Obs. 14. A multitude joining in any sin given it thereby a great aggravation.

Those here that sinned were all the persons of one entire generation. This made it a formal, open rebellion, a conspiracy against God, a design as it were to destroy his kingdom and to leave him no subjects in the world.

When many conspire in the same sin it is a great inducement unto others to follow. Hence is that caution in the law, Éxodo 23:2, “Thou shalt not follow a multitude to de, evil.” The law, indeed, hath an especial respect unto judgment and causes of differences among men. But there is a general direction in the law for our whole course: הוֹי רָד אֶתאּיֹצְרוֹ; “Thou shalt not be after many” (or “great men”) “unto evils,” ‘Take heed of the inclination of a multitude unto evil, lest thou art also carried away with their errors and sin;'and this aggravates the sin of many.

It doth so also, that the opposition unto God therein is open and notorious, which tends greatly to his dishonor in the world. And what resentment God hath of the provocation that lies herein is fully expressed in Números 14, from Números 14:20 unto Números 14:35, speaking of the sin of the congregation in their unbelief and murmuring against him.

In the first place, he engageth himself by his oath to vindicate his glory from the reproach which they had cast upon it, Números 14:21, “As truly as I live,” saith he, “all the earth shall be filled with the glory of the LORD.” Some take these words to be only an asseveration of that which follows; as if God had said, ‘As truly as I live, and as the earth is filled with my glory, all these men shall perish;'but the words rather contain the principal matter of the oath of God.

He swears that as they, by their conjunct sin and rebellion, had dishonored him in the world, so he, by his works of power and vengeance on them, would fill the earth again with his glory. And there is in the following words a representation of a great πάθος, or “commotion,” with great indignation: “They have,” saith he, “seen my miracles, and have tempted me now these ten times,” Números 14:22.

The Hebrew doctors do scrupulously reckon up these temptations. The first, they say, is in Éxodo 14:11, when they said,

“Because there were no graves in Egypt.”

The second in Marah, Éxodo 15:24,

“The people murmured against Moses, saying, What shall we drink?”

The third in the desert of Sin, Éxodo 16:2-3,

“The whole congregation of the children of Israel murmured against Moses and Aaron, and said, Would to God we had died by the hand of the LORD in Egypt, when we sat by the flesh-pots.”

The fourth when they left manna until the morning, Éxodo 16:19-20,

“And Moses said, Let no man leave of it till the morning. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank.”

The fifth was when some of them went out to gather manna on the Sabbath-day, Éxodo 16:27-28, which God called a

“refusing to keep his commandments and his laws.”

The sixth was in Rephidim, at the waters of Meribah, Números 20:2-13. The seventh in Horeb, when they made the calf, Éxodo 32. The eighth at Taberah, Números 11:1-3.

The ninth at Kibroth-hattaavah, Números 11:31-34. The tenth upon the return of the spies, Números 14. Thus are the ten temptations reckoned up by some of the Jews, and by others of them they are enumerated with some little alteration.

But whether the exact number of ten be intended in the expression is very uncertain; it seems rather to intend multiplied temptations, expressed with much indignation. So Jacob when he chode with Laban told him, “Thou hast changed my wages ten times,” Génesis 31:41; that is, frequently, which he so expressed in his anger and provocation.

So doth God here, “Ye have tempted me these ten times;” that is, ‘So often, so far, that I neither can nor will bear with you any longer.'In the whole discourse (which sinners ought to read and tremble at) there is represented as it were such a rising of anger and indignation in the face of God, such a commotion of soul in displeasure (both made use of to declare an unchangeable will of punishing), as scarce appears again in the Scripture.

Thus it is for a multitude to transgress against God, as it were by a joint conspiracy. Such issues will all national apostasies and provocations receive. And this is the first general part of the example proposed to consideration, namely, the persons sinning, with the observations that arise from thence.

2. The second is the matter or quality of their sin, which is referred unto two heads:

(1.) Their provocation, “In the provocation, in the day of temptation.”

(2.) Their tempting of him, “They tempted me, and proved me.”

(1.) Their sin consisted in their provoking. It seems not to be any one particular sin, but the whole carriage of the people in the actions reflected on, that is intended; and that not at any one time, but in their whole course. The word in the original, as was declared, signifies “to chide,” “to strive,” “to contend,” and that in words: Isaías 45:9, הוֹי רָבאֶתאּיֹצְרוֹ, “Woe unto him that striveth with his Maker!” And how doth or maybe do it? “Shall the clay say to him that made it?” etc.

It is by “saying,” by speaking against him, that he may so strive with him. But the apostle hath expressed it by a word denoting the effect of that chiding, that is exacerbation or provocation. The expression of the actions here intended, in the places before mentioned, Éxodo 17; Números 20:13, the chiding of the people, as we observed before, is directly said to be with Moses, as their tempting afterwards is of the Lord.

Thus Moses says unto them, “Why chide ye with me? wherefore do ye tempt the LORD?” Éxodo 17:2. But it is also said expressly, “They strove” (the same word) “with the LORD,” Números 20:13. The meaning is, that “striving” or “chiding” (מְרִיבָה, from רוּב) being properly an altercation with or in words, Moses, and not God, was the immediate object of their chiding; but because it was about and concerning the works of God, which Moses had no relation unto but as he was his minister, servant, and employed by him, the principal object of their chiding, as formally a sin, was also God himself.

In striving with Moses they strove with him, and in chiding with Moses they chode with him. This expression, then, in general compriseth all the sinful actions of that people against God under the ministry of Moses.

There are two things to be considered in this matter of provocation;

[1.] The sin that is included in it;

[2.] The event or consequent of it, God was provoked. The former seems firstly intended in the Hebrew word, the latter in the Greek.

[1.] For the sin intended, it is evident from the story that it was unbelief acting itself by murmuring and complaints; the same for the substance of it by which also they tempted God. This the apostle declares to have been the great provoking sin, Números 20:19: “So we see that they could not enter in, by reason of unbelief.

” That was the sin which so provoked God as that “he sware in his wrath that they should not enter into his rest.” Yet it is not their unbelief absolutely considered that is intended, but as it brought forth the effects of chiding with Moses and murmuring against God, which on all occasions they fell into. Though unbelief itself, especially in such a season, be a provoking sin, yet this murmuring and chiding so added unto its provocation that it is directly laid on their accounts. But they also, as the apostle says, are to be resolved into their spring or cause, that is, unbelief. They are but an especial sign, circumstance, or effect of their unbelief.

[2.] The effect of this sin was the provocation or exacerbation of God. The Hebrew word which the apostle here expresseth by πικρασμός, is כָּעַס; which sometimes is taken actively, for “provoking,” “inciting,” “stimulating,” “imbittering;” sometimes passively, for “indignation,” “perturbation,” “sorrow,” “grief,” “trouble.” In the whole it includes the imbittering of the mind of its object, with an excitation unto anger, displeasure, and wrath.

Now, these things are ascribed unto God only by an anthropopathy. Such effects being usually wrought in the minds of the best men when they are unjustly and ungratefully dealt withal, God, to show men the nature of their sins, ascribes them unto himself. His mind is not imbittered, moved, or changed; but men have deserved to be dealt withal as if it were so. See Jeremias 8:19; 2 Reyes 21:15; Isaías 65:3; Jeremias 25:7; Jeremias 32:29; 2 Crónicas 28:25.

Now, this provocation of God by their unbelief, acting itself in murmuring, chiding, and complaining, is further expressed from the season of it, it was in the “day of temptation,” the day of Massah. The denomination is taken from the name of the place where they first murmured for water, and tempted God by the discovery of their unbelief. As it was called Meribah from the contention, chiding, and provoking, so it was called Massah from the tempting of God there, the “day of temptation.

” In this expression, not the addition of a new sin to that of provocation is intended, but only a description of the sin and season of that sin. It was in the “day of temptation” that God was so provoked by them. How also they tempted him we shall see afterwards. Now, as this day signally began upon the temptation at Meribah, so it continued through the whole course of the people's peregrination in the wilderness, their multiplied tempting of God made this whole time a “day of temptation.”

Now, let us consider hence some further observations:

Obs. 15. The sinful actings of men against those who deal with them in the name of God, and about the works or will of God, are principally against God himself.

The people chode with Moses; but when God came to call it to an account, he says they strove with him and provoked him. So Moses told the people, to take them off from their vain pretences and coverings of their unbelief: Éxodo 16:2, “The whole congregation murmured against Moses and Aaron.” But saith he, Éxodo 16:7, “The LORD heareth your murmurings against him: and what are we that ye murmur against us?” As if he had said, ‘Mistake not yourselves, it is God, and not us, that you have to do withal in this matter.

What you suppose you speak only against us, is indeed directly though not immediately spoken against God.'So God himself informs Samuel, upon the repining of the people against him: “They have not rejected thee, but they have rejected me, that I should not reign over them;” because he ruled them immediately in the name of God, 1 Samuel 8:7.

They pretended weariness of the government of Samuel, but were indeed weary of God and his rule. And so what was done against him, God took as done against himself. And under the new testament, our Savior in particular applies this rule unto the dispensers of the gospel, Lucas 10:16, saith he, “He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.” The preachers of the gospel are sent by Christ, and therefore their opposition and contempt do first reflect dishonor upon him, and through him upon God himself.

And the reason hereof is, because in their work they are representatives of God himself, they act in his name and in his stead, as his embroiders: 2 Corintios 5:20, “Now then,” saith the apostle, “we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

” They treat with men as sent of God, in his name, about the affairs of Christ. The violation of an ambassador amongst men is always esteemed to redound unto the dishonor of him by whom he is employed; for it is he unto whom the injury and affront are principally intended, especially if it be done unto him in discharge of his office Nor are kings or states ever more highly provoked than when an injury is offered or an affront done unto their ambassadors.

The Romans of old utterly destroyed Tarentum in Italy, and Corinth in Greece, on that account; and occasions of the same nature have been like of late to fill the world with blood and tumult. And the reason is, because, according to the light of nature, what is done immediately against a representative as such, is done directly and intentionally against the person represented. So it is in this case.

The enmity of men is against God himself, against his way, his works, his will, which his ambassadors do but declare. But these things absolutely are out of their reach. They cannot reach them nor hurt them; nor will they own directly an opposition unto them. Therefore are pretences invented by men against those who are employed by God, that under their covert they may execute their rage against God himself.

So Amaziah, priest of Bethel, complained to Jeroboam the king, saying, “Amos hath conspired against thee in the midst of the house of lsrael: the land is not able to bear all his words.” It is not because he preached against his idolatry, or denounced the judgments of God against the sins of men, that Ama-ziah opposeth him; no, it is merely on the account of his sedition, and the danger of the king thereby, Amós 7:10.

And when, as itis likely, he could not prevail with the king for his destruction, he deals with him personally himself, to flee away, and so to render himself suspected, Amós 7:12-13. He had used an invidious expression concerning him to the king, קָשַׁר עָלֶיךָ, “He hath conspired against thee;” that is, to take away thy life.

The word is used concerning two kings of Judah, one after another, and the matter ended in their death, 2 Crónicas 24:25; 2 Crónicas 25:27. And it is mostly used for a conspiracy ending in death. And yet all this was from enmity against God, and from no affection to the king.

Under the shade of such pretences do men act their opposition unto God upon his messengers. God sees that they are all but coverts for their lusts and obstinacy, that himself is intended; and he esteems it so accordingly.

Instruction lies plain herein for them who, by vainly-invented pleas and pretences, do endeavor to give countenance to their own consciences in opposition unto those who speak in the name and treat about the things of God. Let them look to it; though they may so satisfy themselves, in and by their own prejudices, as to think they do God good service when they kill them, yet they will find things in the issue brought unto another account.

This lies so clear from what hath been spoken that I shall not further insist on it. But let them principally consider this, and thence what is incumbent on them, who are called to deal with others in the name of God. And,

[1.] Let them take heed that they neither do, nor act, nor speak any thing but what they have sufficient warrant from him for. It is a dangerous thing to entitle God or his name unto our own imaginations. God will not set his seal of approbation, he will not own a concernment in our lie, though we should think that it tends to his glory, Romanos 3:7.

Neither will he own what is done against us as done against himself, unless we stand in his counsels, and be found in the ways of his will. There is no object of a more sad consideration, than to see some men persecuting others for their errors. They that persecute, suppose them in the right as to the matter in difference between them and those whom they do oppress, yet do certainly act against God in what they pretend to act for him; for they usurp his authority over the souls and consciences of men.

And they that are persecuted do sacrifice their concernments to the darkness of their own minds. God may concern himself in general to own their integrity towards himself, even in their mistakes; but in the particular wherein they suffer he will not own them. Whether, therefore, we are to do or to suffer any thing for God, it is of great concernment unto us to look well to our call or warrant. And then,

[2.] When men are secured by the word and Spirit of God that their message is not their own, but his that sent them, that they seek not their own glory, but his, they may have hence all desirable grounds of encouragement, supportment, and consolation, in all the straits and temptations they meet withal in this world. They can be no more utterly prevailed against (that is, their testimony cannot) than can God himself. So he speaks to Jeremiah:

“I will make thee a fenced brazen wall; they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee, and to deliver thee, saith the LORD,” Jeremias 15:20.

And in what they suffer God is so far concerned, as to account all that is done against them to be done against himself. Christ is hungry with them, and thirsty with them, and in prison with them, Mateo 25:35-40. Again,

Obs. 16. Unbelief manifesting itself in a time of trial is a most provoking sin.

This, as we have showed, was the sin of the people in their provocation of God. And it is a great sin, the great sin, the spring of all sins at all times; but it hath many aggravations attending of it in a time of trial. And this compriseth the first sense of the limitation of time in that word, “This day,” before intimated, namely, an especial time and season wherein the guilt of this sin may be eminently contracted.

For I speak not of unbelief in general with respect unto the covenant and the promises thereof, but of unbelief as working in a distrust of God with respect unto the dispensations of his providence. It is a disbelieving of God as to any concernment of our own when we have a sufficient warrant to believe and put our trust in him, when it is our duty so to do. And two things we may make a brief inquiry into:

[1.] What is required that men may be in such a condition as wherein they may contract the guilt of this sin? And hereunto three things do belong:

1st . That in general they be found in the way of God. God's promises of his presence, and of his protection unto men, are confined unto his own ways, which alone are theirs, or ought so to be: “He shall give his angels charge over thee, to keep thee in all thy ways,” Salmo 91:11; that is, theways that he hath appointed thee to walk in.

The benefit of which promise the devil vainly attempted to deprive our Savior of, by seducing him to ways that were not his, ways that God had not appointed. Men in ways of their own, that is, in the crooked paths of sin, are not obliged to trust in God for mercy and protection in them. So to do, or to pretend so to do, is to entitle God to their lusts. For men to say they trust in God in the pursuit of their covetousness, injustice, oppression, sensuality, or in ways wherein these things have a prevailing mixture, or to pray for the protecting, the blessing presence of God in them, is a high provocation.

Every difficulty, every opposition that such men meet withal is raised by God to turn them out of their way. And to expect their removal by him, or strength and assistance against them, is to desire the greatest evil unto their own souls that in this world they are obnoxious unto. The Israelites here blamed were in the way of God, and no opposition ought to have discouraged them therein.

2dly . That in particular they have a warrantable call to engage into that way wherein they are. A way may be good and lawful in itself, but not lawful to a man that enters upon it without a sufficient call to engage in it. And this deprives men also of the grounds, of expectation of God's presence, so as to that particular way wherein they cannot contract the guilt of this sin; though commonly it is distrust of God that casts men into such ways.

It was the way and work of God that the Israelites should destroy the Amorites and possess their land; but when they would in a heat, without a sufficient warrant, go up into the hill and fight with them, Moses says unto them,

“Go not up, for the LORD is not among you;... and they were discomfited unto Hormah,” Números 14:42-45.

Unto a lawful way, then, in general, a lawful call in particular must be added, or we have not a sufficient foundation for the discharge of that duty whose defect is now charged by us.

3dly . They must have a sufficient warranty of the presence and protection of God. This is that which makes faith and trust a duty. And God gives it two ways,

1. In general, in the promise of the covenant, wherein he hath undertaken to be with us, to bless us, and to carry us through the course of our duty: Hebreos 13:5, “He hath said, I will never leave thee, nor forsake thee.” This alone is a sufficient ground and foundation for faith and trust in every condition. And this the Israelites had in the promise made unto Abraham and others of their forefathers,

2. By giving some signal instances of his power, wisdom, and care, in his presence with us, by protection, direction, preservation, or deliverance, in those ways of his wherein we are engaged. When by this means he hath given us experience of his goodness, faithfulness, and approbation of the ways wherein we are, this adds a specialty unto the general warrant for faith in the word of promise. And this they also had in all those works of God which they saw for forty years.

[2.] It must be inquired, what it is that makes any time or season to be a day of trial, seeing the miscarriage of men in such a season is expressed as a great aggravation of their sin. And they are the things that follow:

1 st . That there be a concernment of the glory of God in the performance of that duty wherein we are to act faith, or to trust in God. So God tried the faith of Abraham in a duty wherein his glory was greatly concerned. For by his obedience in faith, it appeared to all the world that Abraham respected God, and valued a compliance with his will above all things in this world whatever.

So God himself expresseth it, Génesis 22:12: “Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.” This was the tenth and last trial that befell Abraham. Nine times he had been tried before:

1. In his departure out of his country;

2. By the famine which drove him into Egypt;

3. In the taking away of his wife there by Pharaoh;

4. In his war with the four kings;

5. In his hopelessness of issue by Sarah, whence he took Hagar;

6. In the law of circumcision;

7. His wife taken item him again by Abimelech;

8. His casting out of Hagar after she had conceived; 9. His expulsion of Ishmael

In some of these it is known how he failed, though in most of them he acquitted himself as became the father of the faithful. But now the “fluctus decumanus” came upon him, his last and utmost trial, wherein he was made a spectacle to men, angels, and devils. The Jews tell us great stories of the opposition made by Satan, in his arguing with Abraham and Isaac about and against their obedience in this thing; and no doubt but he employed himself unto that purpose.

And it is endless to show how many eyes were upon him; all which gave a concernment of glory unto God. Here, therefore, Abraham in a most especial manner acquits himself; whence God gives him that testimony, “Now I know that thou fearest God;” that is, ‘Now thou hast made it known beyond all exception.' And this puts a blessed close unto all his signal trials. When, therefore, God calls men forth unto the performance and discharge of any duty wherein his glory and honor in the world is concerned, then he makes it unto them a time of trial.

2dly . Difficulties and opposition lying in the way of duty make the season of it a time of trial. When men have wind and tide with them in their sailing, neither their strength nor their skill is tried at all; but when all is against them, then it is known what they are. When the sun shines and fair weather continues, the houses that are built on the sand continue as well as those that are built on the rock; but when the rain, and the floods, and the wind come, they make the trial Whilst men have outward advantages to encourage them in the ways of God, it is not known what principles they act from; but when their obedience and profession are attended with persecution, reproach, poverty, famine, nakedness, death, then it is tried what men build upon, and what they trust unto, then it is to them a time of trial.

Further; to give light unto our proposition, we may inquire how or by what means men do or may act and manifest their unbelief at such a time or season. And this may be done several ways:

[1.] By dissatisfaction in and discontent at that condition of difficulty whereinto they are brought by the providence of God for their trial. Herein principally did the Israelites offend in the wilderness. Their condition pleased them not. This occasioned all their murmurings and complaints whereby God was provoked. It is true they were brought into many straits and difficulties; but they were brought into them for their trial by God himself, against whom they had no reason to repine or complain.

And this is no small fruit, effect, and evidence of unbelief in trials, namely, when we like not that condition we are brought into, of poverty, want, danger, persecution. If we like it not, it is from our unbelief. God expects other things from us. Our condition is the effect of his wisdom, his care and love, and as such by faith ought it to be acquiesced in.

[2.] By the omission of any duty that is incumbent on us, because of the difficulties that attend it, and the opposition that is made unto it. The “fearful” and “unbelieving” go together, Apocalipsis 21:8. When our fear or any other affection, influenced or moved by earthly things, prevails with us to forego our duty, either absolutely or in the most special and eminent instances of its practice, then unbelief prevails in the time of our trials.

And this way also in particular did the Israelites fail. When they heard of fenced cities and sons of Anak, they gave up all endeavors of going into the land of Canaan, and consulted of making a captain to lead them back again into Egypt. And no otherwise is it with them who forego their profession because of the giant-like opposition which they find against it.

[3.] When men turn aside and seek for unwarrantable assistances against their difficulties. So did this people, they made a calf to supply the absence of Moses; and were contriving a return into Egypt to deliver them out of their troubles. When men in any thing make flesh their arm, their hearts depart from the Lord, Jeremias 17:5.

[4.] When men disbelieve plain and direct promises merely on the account of the difficulties that lie against their accomplishment. This reflects unspeakable dishonor on the veracity and power of God; the common sin of this wilderness people, they limited God, and said, Can he do this or that? Seldom it was that they believed beyond what they enjoyed. Here lay the main cause of their sin and ruin.

They had a promise of entering into the land. They believed it not; and, as our apostle says, they “could not enter in because of unbelief.” The promise was to their nation, the posterity of Abraham; the accomplishment of it in their persons depended on their faith. Here was their trial. They believed not, but provoked God; and so perished.

Now, the reasons of the greatness of this sin, and its aggravations, are contained in the previous description of it. Every instance declaring its nature manifests it also to be heinous. I shall take up and only mention three of them:

[1.] There is, as was showed, an especial concernment of the glory of God in this matter. He calls men forth in such a season to make a trial of their obedience. He makes them therein, as the apostle speaks, a spectacle unto men and angels. And the hinge that the whole case turns upon is their faith. This all other actings hold a conformity unto. If here they discharge themselves aright, the glory of God, the manifestation whereof is committed unto them, is preserved entire.

If herein they fail, they have done what lies in them to expose it to contempt. See Números 14:21. So was the case in the trial of Job. God permitted Satan to try to the uttermost whether he believed in him and loved him sincerely or no. Had Job failed herein, how would Satan have vaunted and boasted, and that against God himself! And the same advantage do others put into his hands, when at any time they miscarry in point of faith in a time of trial.

[2.] The good and welfare, the peace and prosperity of the church in this world, depend on the deportment of men belonging to it in their trials; they may, at least as unto God's outward dispensations towards them, sin at a cheaper rate at other times. A time of trial is the turn of a church's peace or ruin. We see what their unbelief cost this whole generation in the wilderness; and these Hebrews, their posterity, were now upon the like trial. And the apostle by this instance plainly intimates unto them what would be the issue if they continued therein; which accordingly proved to be their utter rejection.

[3.] Add hereunto, that it is the design of God in such particular instances to try our faith in general as to the promises of the covenant and our interest therein. The promise that this people had principally to deal with God about, was that of the covenant made with Abraham, the which all pretended to believe. But God tried them by the particular instances mentioned; and failing therein, they failed as unto the whole covenant.

And it is so still. Many pretend that they believe the promises of the covenant as to life and salvation by it firmly and immovably. God tries them by particular instances, of persecution, difficulty, straits, public or private. Here they abide not, but either complain and murmur, or desert their duty, or fall to sinful compliances, or are weary of God's dispensations. And this manifests their unsoundness in the general; nor can it be otherwise tried.

Again, observe that,

Obs. 17. There is commonly a day, a time, wherein unbelief ariseth to its height in provocation.

We showed before that there is a day, an especial season of God's dealing with the sons of men, by his word and other means of grace. The due observance and improvement hereof is of the greatest importance unto them. “Today, if ye will hear his voice;” that is, the day wherein God's dispensations of grace and patience come to their ἀκμή, “status rerum inter incrementum et decrementum,” their height.

After this, if not closed with, if not mixed with faith and obeyed, they either insensibly decline, in respect of their tender or efficacy, or are utterly removed and taken away. In like manner there is a day, a season wherein the unbelief of men in its provocation comes to its height and uttermost issue, beyond which God will bear with them no longer, but will break off all gracious intercourse between himself and such provokers This was the direct case with these Israelites They had by their unbelief and murmuring provoked God ten times, as was declared before; but the day of their provocation, the season wherein it arrived to its height, came not until this trial mentioned, Números 14, upon the return of the spies that went to search the land.

Before that time God often reproved them, was angry with them, and variously punished them, but he still returned unto them in a way of mercy and compassion, and still proposed unto them an entrance into his rest, according to the promise; but when that day once came, when the provocation of their unbelief was come to its height, then he would bear with them no longer, but swears in his wrath that they should not enter into his rest.

From that day he took hold of all occasions to exercise severity against them, flooding them away, Salmo 90:5, until that whole evil generation was consumed. And so it was with their posterity as to their church and national state. God sent unto them, and dealt variously with them, by his prophets, in several generations.

Some of them they persecuted, others they killed, and upon the matter rejected them all, as to the main end of their work and message. But yet all this while God spared them, and continued them a people and a church, their provocation was not come unto its height, its last day was not yet come. At length, according to his promise, he sent his Son unto them. This gave them their last trial, this put them into the same condition with their forefathers in the wilderness, as our apostle plainly intimates in the use of this example.

Again, they despised the promises, as their fathers had done in the type and shadow, so did they when the substance of all promises was tendered and exhibited unto them. This was the day of their last provocation, after which God would bear with them no more in a way of patience; but enduring them for the space of near forty years, he utterly rejected them; sending forth his servants, “he slew those murderers, and burned up their city.

” This is that which our Savior at large declares in his parable of the householder and his husbandmen, Mateo 21:33-41.

And thus in God's dealing with the antichristian state, there is a season wherein the angel swears that “there shall be time no longer,” Apocalipsis 10:6; that God would no longer bear with men, or forbear them in their provocations and idolatries, but would thenceforth give them up unto all sorts of judgments spiritual and temporal, unto their utter confusion, yea, “send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness,” 2 Tesalonicenses 2:11-12. And concerning this day two things may be observed:

[1.] That it is ;

[2.] That it is unalterable.

[1.] It is uncertain. Men know not when their provocations do come or will come unto this height. Jerusalem knew not in the entrance of her day that her sin and unbelief were coming to their issue, and so was not awakened to their prevention; no more than the men of Sodom knew when the sun arose that there was a cloud of fire and brimstone hanging over their heads. Men in their sins think they will do as at other times, as Samson did when his locks were cut, and that things will be made up between God and them as formerly, that they shall yet have space and time for their work and duty; but ere they are aware they have finished their course, and filled up the measure of their sins.

“For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them,” Eclesiastés 9:12.

For the day of the Lord's indignation comes “as a snare on them that dwell on the face of the earth,” Lucas 21:35. And men are often crying, “Peace, peace,” when sudden destruction comes upon them, 1 Tesalonicenses 5:3. When Babylon shall say “she sits as a queen, and is no widow” (her sons being again restored unto her),

“and shall see no sorrow; then shall her plagues come in one day, death, and mourning, and famine, and she shall be utterly burned with fire,” Apocalipsis 18:7-8.

Hence is Christ so often said to come as a thief, to manifest how men will be surprised by him in their sins and impenitency. And if the outward peace and the lives of men in this condition be respited for a while, as ofttimes they are, yet they are no longer under a dispensation of patience. There is nothing between God and them but anger and wrath. If men knew when would be their last trial, and which were it, we think they would rouse up themselves to a deep consideration of it, and a serious compliance with the call of God.

But this, in the holy will and wisdom of God, is always hid from them, until it be too late to make use of it, until it can produce no effects but a few despairing wishes. God will have none of his warnings, none of his merciful dispensations put off or slighted with the hope and expectation of another season, by a foolish promising whereof unto themselves men ruin their souls every day.

[2.] It is unalterable and irrecoverable. When the provocation of unbelief comes to this height there is no space or room left for repentance, either on the part of God or the sinner. For men, for the most part, after this they have no thought of repenting. Either they see themselves irrecoverable, and so grow desperate, or become stupidly senseless and lie down in security. So those false worshippers in the Revelation, after time was granted unto them no longer, but the plagues of God began to come upon them, it is said they repented not, but bit their tongues for anger, and blasphemed God.

Instead of repenting of their sins, they rage against their punishment. And if they do change their mind in any thing, as Esau did when he saw the blessing was gone, it is not by true repentance, nor shall it be unto any effect or purpose. So the Israelites finished their sin by murmuring against the Lord upon the return of the spies, and said they would not go up into the land, but would rather return into Egypt, Números 14.

But after a while they changed their minds, “and they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised,” Números 14:40. But what was the issue? Their time was past, the Lord was not among them: “The Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah,” Números 14:45.

Their change of mind was not repentance, but a new aggravation of their sin. Repentance also in this matter is hid from the eyes of God. When Saul had finished his provocation, Samuel, denouncing the judgment of God against him, adds, “And also the Strength of Israel will not lie nor repent,” 1 Samuel 15:29.

God firms his sentence, and makes it irrevocable, by the engagement of his own immutability. There is no change, no alteration, no reprieve, no place for mercy, when this day is come and gone, Ezequiel 21:25.

Let persons, let churches, let nations, take heed lest they fall unawares into this evil day. I say unawares to themselves, because they know not when they may be overtaken by it. It is true, all the danger of it ariseth from their own negligence, security, and stubbornness. If they will give ear to previous warnings, this day will never come upon them. It may not, therefore, be unworthy our inquiry to search what prognostics men may have into the approach of such a day. And,

[1.] When persons, churches, or nations, have already contracted the guilt of various provocations, they may justly fear that their next shall be their last. ‘You have,'saith God to the Israelites, ‘provoked me these ten times,' that is, frequently, as hath been declared, ‘and now your day is come. You might have considered before, that I would not always thus bear with you.'Hath God, then, borne with you in one and another provocation, temptation, backsliding? take heed lest the great sin lies at the door, and be ready to enter upon the next occasion.

As God told Cain, Génesis 4:7, “If thou dost not do well רֹבֶ׃ לַפֶּתַח חַטָּאת,” “peccatum ad ostium cubat,” “sin lies down at the door,” as a beast ready to enter on the next occasion, the next opening of it. After former provocations so lieth that which shall fill the ephah, and have the talent of lead laid upon it.

Take heed, gray hairs are sprinkled upon you, though you perceive it not. Death is at the door. Beware lest your next provocation be your last. When your transgressions come to three and four, the punishment of your iniquities will not be turned away. When that is come, you may sin whilst you will or while you can; God will have no more to do with you but in a way of judgment.

[2.] When repentance upon convictions of provocations lessens or decays, it is a sad symptom of an approaching day wherein iniquity will be completed. Useful repentance, that is, that which is of any use in this world for the deferring or retarding of judgment, is commensurate unto God's dispensations of patience. When the fixed bounds of it (as it hath fixed bounds) are arrived at, all springs of repentance are dried up.

When, therefore, persons fall into the guilt of many provocations, and God giving in a conviction of them by his word or providence, they are humbled for them according to their light and principles; if they find their humiliations, upon their renewed convictions, to grow weak, decay, and lessen in their effects, they do not so reflect upon themselves with self-displicency as formerly, nor so stir up themselves unto amendment as they have done upon former warnings or convictions, nor have in such cases their accustomed sense of the displeasure and terror of the Lord, let them beware, evil is before them, and the fatal season of their utmost provoking is at hand, if not prevented.

[3.] When various dispensations of God towards men have been useless and fruitless, when mercies, judgments, dangers, deliverances, signally stamped with respect unto the sins of men, but especially the warnings of the word, have been multiplied towards any persons, churches, or nations, and have passed over them without their reformation or recovery, no doubt but judgment is ready to enter, yea, if it be into the house of God itself.

Is it thus with any, is this their estate and condition? let them please themselves while they please, they are like Jonah, asleep in the ship, whilst it is ready to be cast away on their account. Awake and tremble; you know not how soon a great, vigorous, prevalent temptation may hurry you into your last provocation. And this is the first head of sin instanced in.

(2.) They are said also to have tempted God: “In the temptation; when your fathers tempted me.” Wherein their provocation did consist, and what was the sin which is so expressed, we have declared. We must now inquire what was their tempting of God, of what nature was their sin therein, and wherein it did consist. To tempt God is a thing frequently mentioned in the Scripture, and condemned as a provoking sin.

And it is generally esteemed to consist in a venturing on or an engaging into any way, work, or duty, without sufficient call, warrant, or rule, upon the account of trusting God therein; or, in the neglect of the use of ordinary means in any condition, desiring, expecting, or trusting unto any extraordinary assistances or supplies from God. So when men seem rashly to cast themselves into danger, out of a confidence in the presence and protection of God, it is said that they tempt God.

And sundry texts of Scripture seem to give countenance to this description of the sin of tempting of God. So Isaías 7:11-12: When the prophet bade Ahaz ask a sign of the Lord in the depth or in the height above, he replied, “I will not ask, neither will I tempt the LORD;” that is, ‘I will rest in what thou hast said, and not tempt God by seeking any thing extraordinary.

'And so when Satan tempted our Savior to show his power by casting himself down from a pinnacle of the temple, which was none of his ways, Mateo 4:7, he answers him by that saying of Deuteronomio 6:16, “Thou shalt not tempt the LORD thy God.

” To venture, therefore, on any thing, unwarrantably trusting unto God for protection, is to tempt him. And this is usually and generally allowed as the nature of this sin and sense of this expression.

But yet I must needs say, that upon the consideration of all the places where mention is made of tempting the Lord, I am forced to embrace another sense of the meaning of this expression, which if it be not utterly exclusive of that already mentioned, yet it is doubtless more frequently intended, and doth more directly express the sin here condemned. Now, this is a distrust of God whilst we are in any of his ways, after we have received sufficient experiences and instances of his power and goodness to confirm us in the stability and certainty of his promises.

Thus to do is to tempt God. And when this frame is found in any, they are said to tempt him; that is, to provoke him by their unbelief. It is not barely and nakedly to disbelieve the promises, it is not unbelief in general, but it is to disbelieve them under some peculiar attestation and experience obtained of the power and goodness of God in their pursuit and towards their accomplishment. When, therefore, men are engaged into any way of God according to their duty, and meeting with opposition and difficulty therein, if they give way to despondency and unbelief, if they have received any signal pledges of his faithfulness, in former effects of his wisdom, care, power, and goodness, they tempt God, and are guilty of the sin here branded and condemned.

The most eminent instances of tempting God in the Scripture, and which are most frequently mentioned, are these of the Israelites in the wilderness. As they are here represented in the story, so they are called over again both in the Old Testament and the New: Salmo 78:41, “Yea, they turned back and tempted God, and limited the Holy One of Israel;” and 1 Corintios 10:9, they “tempted Christ.

” And wherein did this temptation consist? It was in this, and no other, they would not believe or trust God when they were in his way, after they had received many experiences of his power and presence amongst them. And this is directly expressed, Éxodo 17:7, “They tempted the LORD, saying, Is the LORD among us, or not?” They doubted of and questioned his presence, and also all the pledges and tokens which he had given them of it. And this sin of theirs the psalmist at large pursues, showing wherein it did consist, Salmo 78:22-23,

“They believed not in God, and trusted not in his salvation, though he had commanded the clouds from above, and opened the doors o f heaven.”

Salmo 78:32, “For all this they sinned still, and believed not for his wondrous works.” Salmo 78:41-42, “They turned back and tempted God, and limited the Holy One of Israel. They remembered not his hand, nor the day when he delivered them from the enemy.

” Thus plain doth he make the nature of their sin in tempting of God. It was their distrust and disobeying of him, after they had received so many encouraging evidences of his power, goodness, and wisdom amongst them. This, and this alone, is in the Scripture called tempting of God. For that of our Savior, Mateo 4:7, “Thou shalt not tempt the Lord thy God,” it was taken, as was observed, from Deuteronomio 6:16, where the following words are, “as ye tempted him in Massah.

” Now this tempting of God at Massah was that which we have declared, namely, the disbelieving of him after many evidences of his power and faithfulness. And this directly answers the end for which our Savior made use of these words; which was to show that he was so far satisfied of God's presence with him, and of his being the Son of God, that he would not tempt him by desiring other experience of it, as though what he had already were not sufficient.

And the reason why Ahaz said he would not tempt the Lord in asking a sign, was no other but because he believed not either that he would give him a sign or that he would deliver: and therefore he resolved to trust to himself, and with his money to hire the Assyrians to help him; which he did accordingly, 2 Reyes 16:7-9.

And this sin is called tempting of God, from its effect, and not from its formal nature. They “tempted God;” that is, by their unbelief they provoked him and stirred him up to anger and indignation. And from the discovery of the nature of this sin we may observe, that,

Obs. 18. To distrust God, to disbelieve his promises, whilst a way of duty lies before us, after we have had experiences of his goodness, power, and wisdom, in his dealing with us, is a tempting of God, and a greatly provoking sin.

And a truth this is that hath ציד בפיו, “meat in his mouth,” or instruction ready for us, that we may know how to charge this aggravation of our unbelief upon our souls and consciences. Distrust of God is a sin that we are apt, upon sundry perverse reasonings, to indulge ourselves in, and yet is there nothing wherewith God is more provoked. Now, it appears in the proposition laid down, that sundry things are required that a person, a church, a people, may render themselves formally guilty of this sin; as,

[1.] That they be called unto or engaged in some especial way of God. And this is no extraordinary thing. All believers who attend unto their duty will find it to be their state and condition. So were the Israelites in the wilderness. If we are out of the ways of God, our sin may be great, but it is a sin of another nature. It is in his ways that we have his promises, and therefore it is in them, and with reference unto them, that we are bound to believe and trust in him; and on the same account, in them alone can we tempt God by our unbelief.

[2.] That in this way they meet with oppositions, difficulties, hardships, temptations; and this, whilst Satan and the world continue in their power, they shall be sure to do. Yea, God himself is pleased ofttimes to exercise them with sundry things of this nature. Thus it befell the people in the wilderness. Sometimes they had no bread, and sometimes they had no water; sometimes enemies assaulted them, and sometimes serpents bit them.

Those things which in God's design are trials of faith, and means to stir it up unto a diligent exercise, in their own natures are grievous and troublesome, and in the management of Satan tend to the producing of this sin, or tempting of God.

[3.] That they have received former experiences of the goodness, power, and wisdom of God, in his dealings with them. So had this people done; and this God chargeth them withal when he reproacheth them with this sin of tempting him. And this also all believers are or may be made partakers of. He who hath no experience of the especial goodness and power of God towards him, it hath been through his own negligence and want of observation, and not from any defect in God's dispensations.

As he leaveth not himself without witness towards the world, in that “he doth them good, sending them rain from heaven, and fruitful seasons, filling their hearts with food and gladness;” no more is he wanting towards all believers, in giving them especial tokens of his love, care, and kindness towards them; for he is the “savior of all men,” but “specially of those that believe,” 1 Timoteo 4:10.

But as the most in the world take no notice of the effects of his care and goodness towards them, so many believers are negligent in treasuring up experiences of his especial care and love towards them. Yet this hinders not but that the ways and dealings of God are indeed such as have been declared.

Now, where these things concur, the distrust of God is a high provocation of him. It is unbelief, the worst of sins, expressing itself to the greatest disadvantage of God's glory, the height of aggravations; for what can God do more for us, and what can we do more against him? Surely, when he hath revealed his ways unto us, and made known unto us our duty; when he hath given us pledges of his presence with us, and of his owning of us, so as to seal and ascertain his promises unto us; then for us, upon the opposition of creatures, or worldly difficulties, about outward, temporary, perishing things (for their power and efficacy extends no farther), to disbelieve and distrust him, it must needs be a high provocation to the eyes. of his glory. But, alas! how frequently do we contract the guilt of this sin, both in our personal, family, and more public concernments!

A due consideration hereof lays, without doubt, matter of deep humiliation before us.

And this is the second general head insisted on by the apostle in the example proposed, namely, the nature of the sin or sins which the people fell into, and which he intends to dehort his Hebrews from.

3. The third general head of this discourse contains a triple aggravation of the sin of the people in their provoking and tempting of God:

(1.) From the place wherein they so sinned, it was in the wilderness.

(2.) From the means they had to the contrary, they saw the works of God.

(3.) From the continuance of the use of those means, and the duration of their sin under them, it was thus for forty years: “They saw my works forty years.”

For these, as they are circumstances of the story, so they are aggravations of the sin mentioned in it.

(1.) They thus dealt with God in the wilderness: what wilderness is intended we showed before, in the exposition of the words. And however there may be a peculiar respect unto that part of the wilderness wherein the definitive sentence of their exclusion from the land of Canaan was given out against them, which was in the wilderness of Paran, Números 12:16, at the very borders of the land that they were to possess, as appears Números 14:40, yet because the time of forty years is mentioned, which was the whole time of the people's peregrination in the deserts of Arabia, I take the word to comprehend the whole. Here, in this wilderness, they provoked and tempted God. And this contains a great aggravation of their sin; for,

[1.] This was the place wherein they were brought into liberty, after they and their forefathers had been in sore bondage unto the Egyptians for sundry ages. This was a mercy promised unto them, and which they cried out for in the day of their oppression:

“They cried; and their cry came up unto God, by reason of the bondage,” Éxodo 2:23.

Now, to handsel their liberty, to make an entrance into it by this rebellion against God, it was a provoking circumstance.

[2.] It was a place wherein they lived solely and visibly upon God's daily extraordinary provision for them. Should he have withheld a continual working of miracles in their behalf, both they and theirs must have utterly perished. This could not but have affected them with love and fear, great preservatives of obedience, had they not been extremely stupid and obdurate.

[3.] They were in a place where they had none to tempt them, to provoke them, to entice them unto sin, unless they willfully sought them out unto that very end and purpose; as they did in the case of Midian. The people now “dwelt alone, and were not reckoned among the nations.” Afterwards, indeed, when they dwelt among other nations, they learned their manners; but as that was no excuse for their sin, so this was a great aggravation of it, that here it sprung merely from themselves and their own evil heart of unbelief, continually prone to depart from the living God.

(2.) It was a place wherein they continually saw the works of God; which is the second general head mentioned in the aggravation of their sin: “They saw my works.” And this did aggravate their sin on many accounts:

[1.] From the evidence that they had that such works were wrought, and that they were wrought of God, they saw them. This Moses laid weight on, Deuteronomio 5:3-4, “The LORD made not this covenant with our fathers, but with us, even us, אִתָּנוּ אֲנַחְנוּ אֵלֶּה,” “who are all of us here alive this day.

The LORD talked with you face to face in the mount out of the midst of the fire.” “Not with our fathers;” that is, say some, ‘our forefathers who died in Egypt, and heard not the voice of God in Horeb:' or, “Not with our fathers;” that is, only, their fathers were alive at the giving of the law, ‘but the covenant was not made with them only, but with us also.'So Rashi on the place, לא את אבותינו בלבד, “Not with our fathers only.

” And then כִּי אִתָּנוּ. is as much as כִּי גַּם אִתָּנוּ, as Aben Ezra observes, “with us also.” And he confirms this kind of speech from that of God to Jacob, “Thy name shall be called no more Jacob, but Israel;” that is, ‘Thou shalt not be called only so;'for he was frequently called Jacob afterward, Others suppose that by the “fathers,” Abraham, and Isaac, and Jacob, are intended, who were the especial fathers of the people.

Now, they received the promise, and therein had the covenant of grace confirmed unto them, but had no share in the special covenant which was made in, by, and at the giving of the law; and in this sense the emphasis is on the word בְּרִית הַזּוֹת הַזּוֹת, “this covenant,” this which is now made in the giving of the law. For my part, I am apt to think that God doth in these words of Moses show his indignation against all that provoking generation of their fathers in that wilderness, and affirms his covenant was not made with them, because they despised it, and received no benefit by it; for it had a peculiar respect unto the land of Canaan, concerning which God sware that they should not enter it.

‘It was not with them,'saith he, ‘whom God despised and regarded not, but with you who are now ready to enter into the promised land, that this covenant was made.'See Hebreos 8:9. The ground why I produced this place, is toshow what weight is to be laid on immediate transactions with God, personal seeing of his works. Herein they had an advantage above those who could only say with the psalmist, Salmo 44:1,

“We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.”

They saw with their own eyes what was but told or reported unto others. And herein they had a double advantage,

1st . In point of evidence. They had the highest and most unquestionable evidence that the works mentioned were wrought, and wrought of God, they saw them. And this is clearly the most satisfactory evidence concerning miraculous works. Hence our Savior chose those to be the witnesses of his miracles who had been αὐτόπται, “spectators,” of them.

2dly . In point of efficacy for their end. Things seen and beheld have naturally a more effectual influence on the minds of men than those which they only hear of or are told them:

“Segnius irritant animos demissa per aures, Quam quae sunt oculis subjecta fidelibus.” Hor, ad Pison., 180.

This, therefore, greatly aggravates their sin, that they themselves saw these works of God, which were signal means of preserving them from it.

[2.] From the nature of the works themselves which they saw. They were such as were eminent effects of the properties of God, and means of their demonstration, and therein of the revelation of God unto them. Some of them were works of power, as his dividing of the sea, whose waves roared; some of majesty and terror, as the dreadful appearances, in thunders, lightnings, fire, smoke, and earthquake, at the giving of the law; some of severity and indignation against sin, as his drowning the Egyptians, the opening of the earth to swallow up Corah, Dathan, and Abiram, and the plagues that befell themselves; some of privilege, favor, love, and grace, as the giving of the law, intrusting them with his oracles, and forming them into a church and state, Isaías 57:16; some of care and providence for their continual supply, in giving water from the rock, and bread from heaven, and preserving their garments from waxing old; some of direction and protection, as in the cloud and pillar of fire, to guide, direct, and refresh them night and day in that waste howling wilderness; in all which works God abundantly manifested his power, goodness, wisdom, grace, faithfulness, tendering them the highest security of his accomplishing his promises, if they rejected not their interest in them by their unbelief.

And it is a matter well worthy consideration, how excellently and pathetically Moses pleads all these works of God with them in the Book of Deuteronomy. And all these works of God were excellent means to have wrought up the hearts of the people unto faith and obedience; and unto that end and purpose were they wrought all of them. This he frequently declared whilst they were under the accomplishment, and thereon afterwards reproacheth them with their unbelief.

What could be more suited to beget in the minds of men a due apprehension of the greatness, goodness, and faithfulness of God, than they were? And what is a more effectual motive unto obedience than such apprehensions? The neglect of them, therefore, carries along with it a great aggravation of sin. To tempt God, to murmur against him, as though he could not or would not provide for them, or make good his word unto them, whilst they saw, as it were, every day, those great and marvelous works which had such an impression of his glorious image upon them, it made way for their irrecoverable destruction.

(3.) The third aggravation of the sin of this people is taken from the time of their continuance in it, under the use of the means to the contrary before insisted on, it was “forty years.” The patience of God was extended towards them, and his works were wrought before them, not for a week, or a month, or a year, but for forty years together! And this increaseth the greatness and strangeness of this dispensation, both on the part of God, and theirs also; on the part of God, that he should bear with their manners so long, when they had so often deserved to be destroyed as one man, and which he had threatened often to do; and on their part, that so long a course of patience, accompanied with so many works of power and mercy, all of them for their instruction, most of them unto their present benefit and advantage, should have no effect upon them to prevent their continuance in their sin unto their ruin.

And these are the aggravations of their sin, which the psalmist collects from the circumstances of it, and which the apostle repeats for our warning and instruction; and this we shall draw out in the ensuing observations.

Obs. 19. No place, no retiredness, no solitary wilderness, will secure men from sin or suffering, provocation or punishment.

These persons were in a wilderness, where they had many motives and encouragements unto obedience, and no means of seduction and outward temptation from others, yet there they sinned and there they suffered. They sinned in the wilderness, and their carcasses fell in the wilderness; they filled that desert with sins and graven And the reason hereof is, because no place as such can of itself exclude the principles and causes either of sin or punishment.

Men have the principle of their sins in themselves, in their own hearts, which they cannot leave behind them, or yet get off by shifting of places, or changing their stations. And the justice of God, which is the principal cause of punishment, is no less in the wilderness than in the most populous cities; the wilderness is no wilderness to him, he can find his paths in all its intricacies. The Israelites came hither on necessity, and so they found it with them; and in after ages some have done so by choice, they have retired into wildernesses for the furtherance of their obedience and devotion.

In this very wilderness, on the top of Sinai, there is at this day a monastery of persons professing themselves to be religious, and they live there to increase religion in them. I once for some days conversed with their chief (they call him Archimandrite) here in England. For aught I could perceive, he might have learned as much elsewhere. And, indeed, what hath been the issue of that undertaking in general? For the most part, unto their old lusts men added new superstitions, until they made themselves an abomination unto the Lord, and utterly useless in the world, yea, burdensome unto human society.

Such persons are like the men of Succoth whom Gideon taught with “the thorns and briers of the wilderness,” Jueces 8:16. They learned nothing by it but the sharpness of the thorns and the greatness of their own folly. No more did they at best learn any thing from their wilderness retirements, but the sharpness of the place, which was a part of the punishment of their sin, and no means sanctified for the furtherance of their obedience. These two things, then, are evident:

[1.] That the principle of men's unbelief and disobedience is in themselves, and in their own hearts, which leaves them not upon any change of their outward condition.

[2.] That no outward state of things, whether voluntarily chosen by ourselves, or we be brought into it by the providence of God, will either cure or conquer, or can restrain the inward principles of sin and unbelief. I remember old Jerome somewhere complains, that when he was in his horrid cave at Bethlehem, his mind was frequently among the delicacies of Rome. And this will teach us,

1st . In every outward condition to look principally to our own hearts. We may expect great advantages from various conditions, but shall indeed meet with none of them, unless we fix and water the root of them in ourselves. One thinks he could serve God better in prosperity, if freed from the perplexities of poverty, sickness, or persecution; others, that they should serve him better if called unto afflictions and trials.

Some think it would be better with them if retired and solitary; others, if they had more society and company. But the only way, indeed, to serve God better, is to abide in our station or condition, and therein to get better hearts. It is Solomon's advice, מִכָּלאּמִשְׁמָר נְצֹר לִבֶּךָ, Proverbios 4:23, “Above or before every watch or keeping, keep thy heart.

” It is good to keep the tongue, and it is good to keep the feet, and it is good to keep the way, as he further declares in that place, but saith he, “Above all keepings, keep thy heart.” And he adds a great reason for his caution: “For,” saith he, “out of it are the issues of life.” Life and death, in the means and causes of them, do come out of the heart. So our Savior instructs us that in our hearts lie our treasures; what they are, that are we, and nothing else. Thence are all our actions drawn forth, which not only smell of the cask, but receive thence principally their whole moral nature, whether they are good or bad.

2dly. Look for all relief and for help against sin merely from grace. A wilderness will not help you, nor a paradise. In the one Adam sinned, in whom we all sinned; in the other all Israel sinned, who were an example unto us all. Men may to good purpose go into a wilderness to exercise grace and principles of truth, when the acting of them is denied elsewhere: but it is to no purpose to go into a wilderness to seek for these things; their dwelling is in the love and favor of God, and nowhere else can they be found.

See Job 28:12-28. Do not expect that mercies of themselves will do you good, or that afflictions will do you good, that the city or the wilderness will do you good; it is grace alone that can do you good. And if you find inward benefits by outward things, it is merely from the grace that God is pleased to administer and dispense with them.

And he can separate them when he pleaseth. He can give mercies that shall be so materially, but not eventually, like the quails, which fed the bodies of the people whilst leanness possessed their souls. And he can send affliction that shall have nothing in it but affliction, present troubles leading on to future troubles. Learn, then, in all places, in every state and condition, to live in the freedom, riches, and efficacy of grace; for other helps, other advantages have we none.

3dly . Let us learn, that whithersoever sin can enter punishment can follow. “Culpam sequitur poena pede claudo.” Though vengeance seems to have a lame toot, yet it will hunt sin until it overtake the sinner: Salmo 140:11, “Evil shall hunt the violent man to overtake him” Go where he will, the fruits of his own evil and violence, the punishment due to them, shall hunt him and follow him; and though it should sometimes appear to be out of sight, or off from the scent, yet it will recover its view, and chase until it hath brought him to destruction, לְמַדְחֵפֹח, “to thrustings down,” until he be utterly thrust down. Saith the Targum, “The angel of death shall hunt him until he thrust him down into hell.” The heathen owned this:

“Quo fugis, Encelade? quascunque accesseris oras, Sub Jove semper eris.”

Punishment will follow sin into the wilderness, where it is separated from all the world; and climb up after it to the top of the tower of Babel, where all the world conspired to defend it. It will follow it into the dark, the dark corners of their hearts and lives, and overtake them in the light of the world. God hath ἔνδικον ὄμμα, “an eye of revenge,” that nothing can escape.

“Can any hide himself in secret places that I shall not see him? saith the LORD. Do not I fill heaven and earth? saith the LORD,” Jeremias 23:24.

God declares whence it is that none can hide from his presence or escape his justice. It is from his omnipresence; he is everywhere, and all places are alike unto him. Adam when he had sinned went behind a tree; and others, they would go under rocks and mountains; but all is one, vengeance will find them out. This is that Δίκη which the barbarians thought would not let a murderer live, however he might escape for a season, Hechos 28:4.

Obs. 20. Great works of providence are a great means of instruction; and a neglect of them, as to their instructive end, is a great aggravation of the sin of those who live when and where they are performed.

“They saw my works,” saith God, works great and wonderful, and yet continued in their sin and disobedience. This heightened their sin, and hastened their punishment. We shall take an instance in one of the works here intended, which will acquaint us with the design, end, and use of them all; and this shall be the appearance of the majesty of God on mount Sinai at the giving of the law. The works accompanying it consisted much in things miraculous, strange, and unusual, as thunder, lightning, fire, smoke, earthquakes, the sound of a trumpet, and the like.

The usual working of the minds of men towards these unusual effects of the power of God, is to gaze on them with admiration and astonishment. This God forbids in them: Éxodo 19:21, “Charge the people, lest they breakthrough unto the LORD to gaze.” This is not the end or design of God in these works of his power, in these appearances and evidences of his majesty, that men should gaze at them to satisfy their curiosity.

What, then, was aimed at in and by them? It was to instruct them unto a due fear and awful reverence of God, whose holiness and majesty were represented unto them; that they might know him as “a consuming fire.” And this was declared in the issue. For the people coming up unto a due fear of God for the present, and promising obedience thereon, God took it well of them, and approved it in them, as that which answered the design of his works: Deuteronomio 5:23-29,

“And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me” (these are the words of Moses to the people), “even all the heads of your tribes, and your elders; and ye said, Behold, the LORD our God hath shewed us his glory and his greatness, and we have heard his voice out of the midst of the fire:… Now therefore why should we diet for this great fire will consume us…

Go thou near and hear all that the LORD our God shall say; and speak thou unto us all that the LORD our God shall speak unto thee; and we will hear it, and do it. And the LORD heard the voice of your words when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. Oh that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!”

God never casts “bruta fulmina;” all his works are vocal. They speak, or rather he speaks in them. Now, that they may be instructive unto us, sundry things are required:

[1.] That we take notice of them, and notice of them to be his. Some are so stayed, or so obstinate, or so full of self and other things, that they will take no notice at all of any of the works of God. His hand is lifted up, and they will not see, they will not behold it. He passeth by them in his works on the right hand and on the left, but they perceive it not. Others, though they take notice of the works themselves, yet they will not take notice of them to be his; like the Philistines, they knew not whether the strange plague that consumed them and destroyed their cities were God's hand or a chance. But until we seriously consider them, and really own them to be the works of God, we can make no improvement of them.

[2.] We are to inquire into the especial meaning of them. This is wisdom, and that which God requireth at our hands: so Miqueas 6:9,

“The voice of the LORD crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it,”

קוֹל יְהָֹוה, “The voice of the LORD,” is often taken for the power of God manifesting itself in its effects and mighty works. In this sense it is repeated six or seven times in one psalm, Salmo 29:3-9. The voice of God here, then, is the works of God. And what do they do? They have a voice, they “cry to the city.

” The voice of God in his rod doth so; that is, his afflicting and correcting works, as in the end of the verse. It cries לָעִיר, “to the city ;” that is, the city of God, Jerusalem, or the church: though some think that לָעִיר is put for לְהַעִיר “ad excitandum ;” it cries to excite or stir up men, that is, to repentance and amendment. And what is the issue? תוּשִׁיָּהּ, “The man of wisdom,” say we, it is wisdom, or rather substance, that is, the substantial wise man, who gives no place to vanity and lightness, he “shall see the name of God:” that is, he shall discern the power and wisdom of God in his works; and not only so, but the mind of God also in them, which is often signified by his “name.

” See Juan 17:6. And so it follows, “Hear ye the rod;” they are works of the rod, or correction, that he speaks of. This he commands us to “hear;” that is, to understand. So שָמַע frequently signifies. So speak the servants of Hezekiah to Rabshakeh, Isaías 36:11, “Speak, we pray thee, unto thy servants in the Syrian language, כִּי שֹׁמְעִים אֲנָחְנוּ,” “for we hear it;” that is, can understand it. So are we to “hear the rod;” that is, to learn and understand the mind of God in his works. This is required of us. And that we may do so, two things are necessary:

1st. That we consider and be well acquainted with our own condition. If we are ignorant hereof we shall understand nothing of the mind of God in his dispensations. Security in sin will take away all understanding of judgments. Let God thunder from heaven in the revelation of his wrath against sin, yet such persons will be secure still. God doth not often utterly destroy men with great and tremendous destructions before he hath given them previous warnings of his indignation.

But yet men that are secure in sin will know so little of the sense of them, that they will be crying “Peace and safety,” when their final destruction is seizing upon them, 1 Tesalonicenses 5:3. God speaks out the curse of the law in his worksof judgment; for thereby is “the wrath of God revealed from heaven against the ungodliness of men,” Romanos 1:18.

But yet when men hear the voiceof the curse so spoken out, if they are secure, they will bless themselves, and say they shall have peace, though they add drunkenness to thirst, Deuteronomio 29:19. And this for the most part blinds the eyes of thewise men of this world. They neither see nor understand any of the works of God, though never so full of dread or terror, because being secure in their sin, they know not that they have any concernment in them.

If they do at any time attend unto them, it is as the people did to the voice that came from heaven unto our Savior; some said it thundered, others, that an angel spake. One says one thing of them, another, another thing, but they endeavor not to come unto any certainty about them. This is complained of Isaías 26:11, “LORD, when thy hand is lifted up, theywill not see.

” The lifting up of the hand in general is to work or to effect any thing; in particular, to correct, to punish, it being the posture of one ready to strike, or redoubling his blows in striking; as God doth when his “judgments are in the earth,” Isaías 26:9. In this state of things, saith the prophet, “They will not see;” they will neither consider nor endeavor to understand the mind of God in his works and judgments.

And how doth God take this of them? Saith he, “The fire of thine enemies shall devour them;” that is, either their own fiery envy at the people of God, mentioned in the foregoing words, shall consume themselves, they shall be eaten up and consumed with it, whilst they will not take notice of the mind of God in his judgments towards them; or, ‘the fire wherewith at length thou wilt consume all thine adversaries shall fall upon them;'or, lastly, ‘thou wilt turn in upon them a wicked, furious people, who shall destroy them,' as it befell the Jews, to whom he speaks in particular.

One way or otherGod will severely revenge this security, and neglect of his works thereon. But they who will wisely consider their own condition, how it is between God and them, wherein they have been faithful, wherein false or backsliding, what controversy God hath, or may justly have with them, what is the condition of the state, church, or nation whereunto they do belong, will discern the voice of God in his great works of providence.

So is the matter stated, Daniel 12:10, “Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” And when shall this be? When there is “a time of great trouble,” Daniel 12:1, when God's judgments are greatly in the world.

The end of these troubles is to purify men, to cleanse them, by the removal of all “filth of flesh and spirit” that they may have contracted, as dross is taken away from silver in the furnace; and to make them white, by causing their sincerity, constancy, and perseverance in their holy profession to appear in their trials. But the wicked men, secure in their sins, shall yet continue in their wicked-nest, and thereby shall be so blinded that none of them shall understand the mind of God in his great works and tremendous dispensations.

But המַּשְׁכִּילִים, “they that have an understanding” in their own state and condition, and in the state of things in the church of God (as it is said of the men of Issachar, that they were יוֹדְעֵי בִינָה לָעִתִּים, “knowing in the seasons”), “they shall understand,” or come to the knowledge of the will of God and their duty in these things And of a failure herein see how God complains, Deuteronomio 32:28-29.

2dly . That we consider what peculiar impressions of his will God puts upon any of his works. Hereby we may know much of his mind and design in them. All the works of God, if duly considered, will be found to bear his image and superscription. They are all like him, were sent by him, and are becoming him. They have on them tokens and marks of infinite wisdom, power, and goodness.

Those of providence which he intends to be instructive have a peculiar impression of the design of God upon them, and a wise man may see the eye of God in them. So he speaks in the psalmist, “I will guide thee with mine eye,” Salmo 32:8. He would make him see the way and paths that he was to walk in, by that respect which he would have unto them in the works of his providence. This, then, I say, we should inquire after and wisely consider; because,

Obs. 21. The greater evidence that God gives of his power and goodness in any of his works, the louder is his voice in them, and the greater is the sin of them that neglect them; which also is another proposition from the words.

God made then his works evident unto them, so that they saw them, “They saw my works;” so they could not deny them to be his. But if men will shut their eyes against the light, they justly perish in their darkness. God sometimes hides his power, Habacuc 3:4, “That was the hiding of his power.” That is, as the Targumist adds, it was laid open; his power, that before was hid from the people, was now manifested.

But sometimes he causeth it to shine forth; as it is said in the same place, “He had horns coming out of his hand,” קַרְנַיִם מִיָּדוֹ לוֹ “Horns,” or shining beams, rays of glory, arose from his hand, or his power, in the manifestation of it in his works. He caused his power to shine forth in them, as the sun gives out light in its full strength and beauty. Then for men not to take notice of them will be a signal aggravation of their sin and hastening of their punishment. Now, we can never know what appears of God in his works, unless by a due consideration of them we endeavor to understand them or his mind in them. Again,

Obs. 22. Because the end of all God's works, of his mighty works of providence towards a person, a church, or nation, is to bring them to faith and repentance; which is also another observation that the words afford us.

This end he still declared in all his dealings with this people. And it is the principal design of the Book of Deuteronomy to improve the works of God which they had seen unto this end. And

“who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them, but the transgressors shall fall therein,” Oseas 14:9.

And herein lies a great aggravation of the misery of the days wherein we live, the works, the great works of God, are generally either despised or abused. Some account all that is spoken of them ὡσεὶ λῆρος, as a mere fable, as some did of old the things concerning the resurrection of Christ, upon the first report of it, Lucas 24:11.

And if they are not so in themselves, but that such things as are spoken of are done in the world, yet as to their relation unto God they esteem it a fable. Chance, natural causes, vulgar errors, popular esteem, were the originals with such persons of all those great works of God which our eyes have seen or our ears heard, or which our fathers have reported unto us. “Brutish persons and unwise!” there is scarce a leaf in the book of God, or a day in the course of his providence, that doth not judge and condemn the folly and stupidity of their pride.

The very heathen of old either by reason scorned, or by experience were made afraid, to give countenance unto such atheism. Nor do I esteem such persons, who live in an open rebellion against all that is within them and without them, against all that God hath done or said, worthy any consideration.

“Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up,” Salmo 28:5.

Others will not deny God to be in his works, but they make no use of them but to gaze, admire, and talk. There is somewhat less evil in this than in the former atheism, but no good at all. Yea, where God multiplies his calls by his works, men by this slight consideration of them insensibly harden their hearts into security. Others abuse them, some by making them the rise of their vain and foolish prognostications: ‘There is such a prodigy, such a strange work of God, such a blazing star,'or the like.

What then? ‘Such or such a thing shall follow this or that year, this or that month.'This is a specious way whereby atheism exalts itself; for nothing can give countenance to these presumptions but a supposition of such a concatenation of causes and effects as shall exclude the sovereign government of God over the world. Others contend about them; some whose lives are profligate, and whose ways are wicked, are afraid lest they should be looked on as pointed against them and their sins, and therefore they contend that they have no determinate language, no signification in them.

Others are too forward to look upon them as sent or wrought to countenance them in their desires, ways, and aims. Amongst most, by these and the like means, the true design of God in all his great and strange works is utterly lost, to the great provocation of the eyes of his glory. This, as I have showed, is every man's faith, repentance, and obedience; which how they have been improved in us by them we may do well to consider. Again, observe from the words that,

Obs. 23. God is pleased ofttimes to grant great outward means unto those in whom he will not work effectually by his grace.

Who had more of the first than these Israelites in the wilderness? As the works of God amongst them were the greatest and most stupendous that ever he had wrought from the foundation of the world, so the law was first vocally given unto them and promulgated amongst them; and not only so, but they had the gospel also preached unto their ears as we, not so clearly, indeed, but no less truly, Hebreos 4:1-2.

See their privileges and advantages as they are enumerated by our apostle, Romanos 3:2; Romanos 9:4-5. God might well say of them as he did afterwards of their posterity, “What could have been done more to my vineyard, that I have not done in it?” Isaías 5:4; for fencing, and planting, and stoning, nothing more could have been done.

Outward means, ordinances, afflictions, mercies, they wanted not; and yet all this while God did not circumcise their hearts to love him with all their heart, and all their soul, that they might live, as he promiseth at other times to do, Deuteronomio 30:6: yea, it is said expressly that he gave them not eyes to see, or ears to hear, that they might know him and fear him.

He did not put forth or exercise an effectual work of inward grace during their enjoyment of the outward means before mentioned. And therefore, when God promiseth to make the covenant of grace under the gospel effectual unto the elect, by writing his law in their hearts, and putting his fear into their inward parts, he says expressly and emphatically that he will not make it as he made that with the people in the wilderness; and that for this reason, because they (that is, the generality of them) had only the outward administration of it, and did not enjoy this effectual communication of saving grace, which is there called a writing of the law in our hearts, and putting of the fear of God in our inward parts, Hebreos 8:8-12, from Jeremias 31:31-34.

In like manner, when our Lord Jesus Christ preached the gospel unto all, yet it was to some only to whom it was given to know the mysteries of the kingdom of God, Mateo 13:11-16. I know some are displeased at this; but for the most part they are such as will be pleased with nothing that God either doeth or saith, or can do or say, unless he would give them a law or a gospel to save them in and with their sins.

They are ready to dispute that God is unjust if he give not grace to every man, to use or abuse at his pleasure, whilst themselves hate grace and despise it, and think it not worth acceptance if laid at their doors. But thus God dealt with this people in the wilderness; yea, they had means of obedience granted them after he had sworn they should die for their disobedience. And who art thou, O man, that disputest against God? Nay, the righteousness of God in this matter is clear and conspicuous; for,

[1.] God is not obliged to grant any especial privilege, even as unto the outward means of grace, unto any of the sons of men. And to show his sovereignty and absolute freedom herein, he always granted them with great variety in a distinguishing manner. So he did of old: “He shewed his word” (דְּבָרָיוֻ, “his words,” that is, his institutions)

“unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation; and as for his judgments, they have not known them,” Salmo 147:19-20.

These outward means themselves were their peculiar privilege and enclosure. This was the advantage of the Jews, that “unto them,” and unto them alone, “were committed the oracles of God,” Romanos 3:2. And God, as he gave and granted these outward means of grace to them alone, so he might have justly denied them unto them also; or else he might have granted them unto all others and withheld them from them.

For he dealt not thus with them because they were in and of themselves in any thing better than those who were excluded from their privileges, Deuteronomio 7:6-9. And thus God dealeth still, even unto this day, with the nations of the world; some he intrusteth with the gospel, and some have not the sound of it approaching unto them.

Man would not abide in the condition wherein God made him, Eclesiastés 7:29; and God may justly leave him in the condition wherein by sin he hath cast himself. That he will afford outward means unto any is of mere grace, liberality, and bounty. And shall we say he is unjust if he give no more, when no rule or law of justice obligeth him unto what he doth? Men may by such means and apprehensions sooner provoke God to take away what they have than to add to them what they have not. A beggar's murmuring as though he had not his due, when any thing is given him, is the worst way of getting his alms increased.

[2.] Even outward means themselves, when singly dispensed, have many blessed ends which shall be effected by them; for they all tend variously to the glory of God. This, I acknowledge, is despised by men of profane and wicked principles, who have no concernment therein. Men whom nothing will satisfy but the making of all grace so common as that it should be prostituted unto the corrupt wills of men, to be used or abused at their pleasure, as indeed they utterly evert all effectual grace, so they must find another scripture to countenance them in their opinion.

The Book of God will not do it. They measure things merely by their own advantage. But to those that know God and love him this is of great weight. That the wisdom, holiness, goodness, righteousness, and severity of God, be exalted and glorified, as they are in the dispensation of the outward means of grace, though eventually not effectual unto the salvation of some, is a matter of great rejoicing unto all that do believe.

Again, they may redound unto the great advantage of men, and that both in this world and unto eternity. So saith our Savior, Mateo 11:23

“And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained unto this day.”

The exaltation of Capernaum consisted in its enjoyment of the outward means of grace, in the preaching and miracles of our Savior; and although the end of all was that she was to be brought down to hell for her obstinacy in unbelief, yet whilst she enjoyed these things she had a real privilege, and was much exalted thereby. And there might have been a use of these means, which although it would not have delivered Capernaum from hell at last, because not prevalent against final impenitency, yet it might have delivered it from that hell of temporal destruction which befell it not long after, as prevailing against their open and professed obstinacy.

And so Sodom, had she been intrusted with the like means of instruction, might have continued in her outward state and condition by such a use of them unto that or unto this day. For there may be such a conviction of sin as may produce that repentance and humiliation which will avert temporal judgments, which will not produce repentance unto salvation and deliverance from judgments eternal.

And this renders the gospel the greatest privilege and advantage of any kingdom or nation in the world, and their principal interest to maintain it. Whatever work God is pleased to do secretly and effectually on the hearts of any, to bring them to the eternal enjoyment of himself, the very outward dispensation of the gospel itself is suited to bring forth that profession and amendment of life in all which shall secure unto them the enjoyment of peace and tranquillity in this world.

Besides, the taking off of men from their present sinful courses will tend to the mitigation of their future punishment or a diminution of their stripes. There are, then, many mercies in this one of the outward means of grace, considered absolutely and in itself.

[3.] Where God grants the use of the outward means of grace to any, ordinarily, if not always, he hath a design to communicate by them especial saving grace unto some. These means granted unto the people in the wilderness, where they seem to have had as sad an event as ever they had anywhere in the world, yet were not lost as to their end and use of the conveyance of especial grace towards some.

Some, yea doubtless many, were converted unto God by them, and made obedient. That they died in the wilderness is no argument as unto individuals that they died in final unbelief, no, though we should conclude that they died all penally; for they did so as they were members and parts of that people, that provoking generation, which God dealt withal according to the demerit of the community.

And so, many men may fall and be cut off penally in national desolations, as those desolations are just punishments for the sins of that nation, though they themselves were not personally guilty of them. So the daughters of Zelophehad state the matter, Números 27:3,

“Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD; but died in his own sin.”

He was a sinner as all men are, and so on his own personal account there was no reason to complain of his dying in the wilderness; but yet he had no hand in those especial provocations for which God was so displeased as that he cut them off signally in his wrath, and finally. But he, it may be, and many others of them doubtless, had the spiritually efficacious benefit of the means of grace which they enjoyed.

The matter is plain in Caleb, Joshua, and others, and a great multitude of the new generation, who believed and entered into rest. Now, the saving of one soul is worth the preaching of the gospel to a whole nation, and that for many years. And whilst God carries on his work visibly, he will take care secretly that not one hidden grain of his Israel shall fall unto the ground.

To sum up this whole matter: These outward means are granted unto men in a way of grace, favor, and bounty. Their ends, singly considered, are good, holy, and righteous. Moreover, they are all of them properly effectual in that they always attain the end whereunto they are designed.

And that men are not bettered by them, or more advantaged than they are, is merely from their own pravity and obstinacy. And those who approve not of this dispensation seem to have a great mind to contend with Him who is mightier than they.

Furthermore, from the exposition before premised we may observe, that,

Obs. 24. No privilege, no outward means of grace, no other advantage whatever, will secure men in a course of sinning from the wrath and justice of God.

Who could be made partakers of more things of that kind than were this people at that time? Besides the great privilege derived unto them from their fathers, in that they were the posterity of Abraham, the friend of God, and had the token of his covenant in their flesh, they had newly erected amongst them a glorious church-state, wherein they were intrusted with all the ordinances of God's worship. These privileges the apostle sums up, Romanos 9:4-5,

“Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers.”

“The adoption” was theirs; God had no other children or family in the world but them, they were his family when his curse was upon all other families of the earth. And “the glory” was theirs; it was unto them and amongst them that God so manifested his glory as that it became their glory, their glory above all the nations of the world. And “the covenants” were theirs; both the covenant that was made with Abraham, in all the benefits of it, and the especial covenant that God made with them at Sinai.

There also was the law given unto them, and the solemn worship of God, in all the laws and ordinances thereof, made their peculiar. What works of providence God wrought amongst them we have declared. Doubtless they bare themselves high on these things. So when they contended with Moses and Aaron, their plea was, “that all the people was holy,” so that they saw no reason for their peculiar preeminence.

And who also amongst the sons of men is not ready on far less occasions so to do? Some cry they are the church, and some boast of other things; but be men what they will, their privileges and advantages what they can desire, if they are secure and obstinate sinners, the wrath of God at one time or other will overtake them. And some will one day find to their sorrow what their boasting will cost them.

Laodicea hath done so long ago; and so in due time will she who says, “I sit as a queen, and shall see no sorrow.” For although the hand of church -privilege should join in with the hand of secular advantage, yet the guilty shall not go unpunished. And one reason hereof lies in another proposition that ariseth from the words, namely, that,

Obs. 25. There are determinate bounds fixed unto God's patience and forbearance towards obstinate sinners.

So here he assigned the space of forty years for the consumption of this provoking generation. And as in the point of promise it is observed, that the very same night wherein the time limited was accomplished the people were delivered out of Egypt; so in the point of threatening it is remembered, that at the end of forty years, wherein the people wandered in the wilderness, there was not one remaining of those who were first numbered in Horeb.

However men may flatter and please themselves, nothing can secure sinners from punishment in the appointed season. See 2 Pedro 3:8-10.

Secondly, We shall now proceed to the last thing contained in the example insisted on by the apostle; and that is, the consequent of the sin of the people in their punishment. And this is expressed,

1. In the procuring cause of it, that in the sense God had of their sin, it grieved him: “Wherefore I was grieved with that generation.” The meaning of the words, both in the psalm and in this place, hath been before declared. It expresseth how God stood affected towards the people, as to the inward frame of his heart; for these, affections doth God take upon himself for our instruction. He says that he will

“rejoice over his people, assuredly with his whole heart and his whole soul,” Jeremias 32:41;

and upon the account of their sin it is said, that it “grieved him at his heart that he had made man on the earth,” Génesis 6:6. And these expressions, wherever they are used, are signs of great and signal actions So in the last case mentioned, God said “it grieved him at his heart,” because he was going to do that which could proceed from no principle that we can apprehend but great trouble and molestation.

That, then, which is here intended is such a σχέσις, such a “frame” or “habit” of mind or heart in God, as had the people of that generation for its object. It is not, then, λύπη, “dolor,” or “grief,” properly so called, that is here intended; neither does either of the words here used, the one by the psalmist, the other by the apostle, express that passion: for although God ascribes it often unto himself, yet it is not here intended, but rather indignation and trouble. He was burdened, vexed, displeased beyond what patience or forbearance could extend unto. In brief, it includes these two things:

(1.) The judgment or mind of God concerning the greatness of their sin, with all its aggravations; and,

(2.) His determinate will of punishing them. Hence we may observe that,

Obs. 26. The heart of God is greatly concerned in the sins of men, especially of those who on any account are his people, and so esteemed.

Men live, and act, and speak, as if they thought God very little concerned in what they do, especially in their sins; that either he takes no notice of them, or if he do, that he is not much concerned in them. That he should be grieved at his heart, that is, have such a deep sense of men's sinful provocations they have no mind to think or believe. They think that, as to thoughts about sin, God is altogether as themselves, Salmo 50:21. But it is otherwise; for God hath,

(1.) A concernment of honor in what we do. He made us for his glory and honor; nothing whereof can we any way assign unto him but by our obedience; and whatever is contrary hereunto tends directly to his dishonor. And this God cannot but be deeply sensible of. He cannot deny himself. If men lose the rent which they expect from their tenants, and have obliged them to pay, and which they refuse upon mere will and stubbornness, they will find themselves to have a concernment therein; and shall God lose all the revenue that is due unto him, without expressing an indignation against the guilt of men who deal so unjustly and fraudulently with him? Nay, he is deeply concerned in this matter, as he is our sovereign Lord.

(2.) He is concerned in point of justice also, as he is the supreme ruler and governor of all the works of his own hands He is God, to whom vengeance doth belong, who hath said, “Vengeance is mine, and I will recompense.” And he needs no other reason to induce him to punish sin but himself, his holiness and his justice being his nature. And this he expresseth after the manner of men, affirming that he is grieved, or vexed and provoked to indignation, with the sins of men. How this provocation is heightened by this aggravation of sin, that it is committed by his own people, under peculiar, unspeakable, obligations unto obedience, hath been declared before.

2. Proceed we with the exposition of the words There is in them the judgment that God made and gave concerning this people and their sin, which is expressed as the reason why he was grieved with them: “He said, They do always err in their hearts; and my ways they have not known.”

“He said;” not that God expressly used these words, but he made this judgment concerning them. This was the sense he had conceived of them. So the word is most frequently used for the conception of the mind. It is the λόγοςἐνδιάθετος, or “sense of the mind,” not the λόγος προφορικός, or “outward expression,” that is intended.

And in this judgment which God passed on that sinful generation he declares three things:

(1.) The principle of all their sins, they did “err in their hearts”

(2.) Their constancy in or obstinacy unto this principle, they did so “always”

(3.) The consequent, or rather concomitant evil unto or with these, they knew not the ways of the Lord: “And they have not known my ways.”

(1.) God placeth the original of all their miscarriages in their error, the error of their hearts. An error of the heart in things moral, is a practical misjudging of what is good or evil unto men. So this people, through the power of their lusts sad darkness, their temptations and obstinacy, did, in many instances wherein they were tried, judge that sin and rebellion were better for them than faith, submission, and obedience.

They did not in general notionally and formally judge that sin, as sin, was better than obedience, which no creature is capable of doing; but practically and particularly they judged that it was better for them to do the things wherein their sin consisted than to omit or forego them: so they “erred in their hearts.” There the seat of their error is fixed. Now, besides that the heart is here, as in sundry other places, taken for the practical understanding, or for the whole principle of all our moral actions, as it regards both the mind, will, and affections, the expression seems to intend a further discovery of the nature of their sin, with a further aggravation of it.

They sinned from and with their hearts; and God lets them know that he doth not so much insist on their outward actions, as that he took notice that their hearts were not right with him. That was the principle of all their rebellions, for which he abhorred them. As he spake in another place of the same people, when their hearts went after their idols, “he regarded them not.”

(2.) The adjunct of this their error is their constancy unto it, or persistency in it: “They do always err.” Two things may be denoted hereby:

[1.] That in all instances, whenever it came to a trial, they practically chose the wrong side. It may be they did not so universally, but they did so generally, which warrants the denomination. Or,

[2.] It denotes the continuance in their error; ἀεί is, “not to cease” or “give over.” Though God had exercised great patience and forbearance towards them for a long season, yet they would never change their minds or hearts at any time.

(3.) There is the consequent of this great principle of their sin, or rather, another concomitant principle of their miscarriages, they knew not the ways of God: “And they have not known my ways.” This may be exegetical of the former, and declare wherein their error consisted, namely, in this, that they knew not, they judged not aright of the ways of God. But, as I said, I shall rather look upon it as another principle of their miscarriages.

As they erred in their hearts because they liked the ways of sin, so they disliked the ways of God because they knew them not, and from both rushed into all manner of miscarriages and provocations. We are hence instructed first, that,

Obs. 27. In all the sins of men God principally regards the principle; that is, the heart, or what is in it.

“They do err,” saith he, “in their hearts.” The heart he principally requires in our obedience; and this he principally regards in men's disobedience. “My son,” saith he, “give me thine heart;” and, “O that there were such an heart in them, that they would fear me!” When the heart is upright, as to its general frame, design, and principle, God will bear with many failings, many miscarriages.

And when it is false, and gone off from God, thousands of duties are of no esteem with him. We know little, yea, directly nothing, of the hearts of men; and a man would therefore think that we should little concern ourselves in them, or not at all, but merely rest satisfied in outward acts and effects, wherein our concernment lies. But yet even amongst us it is quite otherwise. If once a man begins justly to suspect that the hearts of them with whom he hath to do be not upright with him, but false and guileful, let them pretend what they will, and act what they please, all is utterly disregarded and despised. So saith he, Hom. II. i. 312,

᾿Εχθρὸς γάρ μοι κεῖνος, ὁμῶς ᾿Αϊδάο πύλῃσιν,

῝Ος χ᾿ ἕτερον μὲν κεύθει, ἐνὶ φρεσὶν, ἄλλο δὲ βάζει·

“I hate him like the gates of hell, who, pretending fairly to me, reserves other'things in his mind.”

And if it be thus with men, who judge of the hearts of others only by effects, and that with a judgment liable to be inflamed by groundless suspicions and corrupt imaginations, how much more must it be so with God, before whose eyes all the hearts of men lie open and naked, whose glory and property it is to be καρδιογνώστης, the judge, searcher, knower of all hearts? Again,

Obs. 28. The error of the heart in the preferring the ways of sin before obedience, with its promises and rewards, is the root of all great provoking sins and rebellions against God.

Many sins are the effects of men's impetuous lusts and corruptions; many they are hurried into by the power and efficacy of their temptations; most are produced by both these in conjunction; but as for great provocations, such as carry in them apostasy, or rebellion against God, they proceed from a deceiving and a deceived heart. There are many noisome and hurtful errors in the world, but this is the great soul-mining error, when the heart is practically corrupted to prefer sin and its wages before obedience and its reward.

It seems, indeed, a hard and difficult thing to do this notionally, especially for such as admit of any sense of eternity. But yet the contrary hereunto, namely, to prefer obedience, with its promises and rewards, consisting in things future and invisible, unto sin and its present ways, is expressed as an act or fruit of faith, and which nothing else will enable us unto. This was the evidence of the faith of Moses, that he

“chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater fiches than the treasures in Egypt: for he had respect unto the recompence of the reward,” Hebreos 11:25-26.

And so the apostle expresseth the working of faith in this matter: 2 Corintios 4:18,

“While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.”

It is the work of faith so to look into, so to see and discern invisible and eternal things, as on their account to prefer obedience unto God, with afflictions, temptations, and persecutions, unto sin, with all its present pleasures and wages. But, practically, this is frequently found amongst men. And how this is brought about or effected; how the mind is prejudiced and obstructed, as to its making a right judgment concerning its rules; how it is diverted from a due consideration of the things and reasons that should influence it, and lead it thereunto; how it is entangled and seduced unto present approbation of appearing satisfactions; and how the will is thereby deceived into a consent unto sin, I have declared in a particular discourse to that purpose.

[5] In brief, when the directive part of the mind is diverted from attending unto the reason of things proposed unto it; when it is corrupted by false pretences imposed on it by the outrage of corrupt lusts and affections, which have possessed the imagination with their objects and their present deceivableness; when the judging, accusing faculty of it is baffled, slighted, and at least partially silenced, as wearied with doing its work in vain, and accustomed to repulses; when in its reflective acts, whereby it should receive impressions from its own self-accusations and reproofs, it is made obtuse, hard, and senseless, not regarding what is spoken in it or to it; and when by these means carnal affections bear sway in the soul, impetuously inclining it to seek after their satisfaction, then is the heart under the power of the error we speak of, that error which is the principle of all great provocations and apostasies from God.

[5] See the author's treatise on Temptation, volume 6 of this edition of his works. ED.

For,

[1.] This sets all the lusts of the soul at liberty to seek after their satisfaction in sin;

[2.] Makes it slight and contemn all the promises annexed unto obedience; and,

[3.] Disregard the threatenings that lie against sin, and so prepares it for the utmost rebellion.

And of all errors let us take heed of this practical error of the heart. It is not men's being orthodox, or sound in their opinions, that will relieve them if they are under the power of this great, fundamental error. And it is a matter to be lamented, to see how men will contest for their opinions under the name of truth, and cast manner of severe reflections on those that oppose them, whilst themselves err in their hearts, and know not the ways of God.

And this is a frame which of all others God most abhorreth; for when men pretend to be for him, and are really against him, as all such are, shall not the Searcher of hearts find it out? Orthodox liars, swearers, drunkards, adulterers, oppressors, persecutors, are an unspeakable burden unto the patience of God. Again,

Obs. 29. A constant persistency in a course of sin is the utmost, highest, and last aggravation of sin.

“They do always err,” in every instance of obedience, and that continually. This filled up their measure; for herein consists that finishing of sin which brings forth death, Santiago 1:15. Sin may be conceived and brought forth, and yet death not ensue. But if it be finished, if men err in their hearts always, inevitable destruction will be the consequent of it. This, as was said, is the highest and last aggravation of sin; for,

[1.] It includes a neglect and contempt of all times and seasons of amendment. God gives unto men, especially those who live under the dispensation of the word, many peculiar times or seasons for their recovery. They have their day, their especial day, wherein they ought in an especial manner to look after the things of their peace, as hath been declared. It may be this day is often revived to the persons spoken of, and often returned upon them; but it is as often despised and neglected by them.

[2.] It includes a rejection and disappointment of the means of repentance which God is pleased graciously to afford unto them. During the season of his patience towards sinners, God is pleased to grant unto them sundry means and advantages for their amendment, and that in great variety; but they are all rejected and rendered fruitless in an unchanged course of sinning.

[3.] It includes a contempt of the whole work of conscience from first to last. Many assistances conscience doth receive in its work: convictions from the word, excitations by judgments, mercies, dangers, deliverances; but yet in this condition all its actings are baffled and despised. And what can be more done against God? what can add to the guilt of such sin and sinners? And this may serve to justify God in his severity against persons that “always err in their hearts,” that continue in a course of sinning.

In the day when the secrets of all hearts shall be disclosed, and all transactions between God and the souls of men laid open, the holiness, righteousness, and just severity of God against impenitent sinners, will on these and other accounts be gloriously displayed.

Obs. 30. None despise or desert the ways of God but those that know them not.

For whatever they may profess, yet indeed profligate sinners know neither God nor his ways: “They err in their hearts; and have not known my ways.” Who would seem more fully to have known the ways of God than this people? The ways of his providence, wherein he walked towards them, and the ways of his law, wherein they were to walk towards him, were all before them. They saw the former themselves, and that appearance of the power, wisdom, and greatness of God in them, as never had any generation of men from the foundation of the world.

And for the ways of his law and worship, who should know them if they did not? They heard God himself proclaiming his own law on mount Sinai, and had it afterwards written by him in tables of stone; and for the residue of his institutions, they received them by fresh revelation, seeing them all exemplified in the erection of the tabernacle and practice of the service of it. And yet all this while, being unbelieving and obdurate, “they knew not the ways of God;” nay, though they professed that they knew them, and that they would observe them, yet in truth they knew them not. And such were their posterity and successors in unbelief and disobedience, of whom the apostle speaks, Tito 1:16,

“They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.”

So was it with this people; so it is with all that despise the ways of God. Whatever they profess, as some of them will be forward enough to profess much, yet indeed they know not God or his ways. So our Savior tells the Pharisees, that, notwithstanding all their boasting of their wisdom, skill, and knowledge of the law, and of God himself, yet being, as they were, proud, hypocritical self-justiciaries, that they had not indeed “heard his voice at any time, nor seen his shape,” Juan 5:37; that is; that they had no real acquaintance with him or knowledge of him.

Whatever notion such persons have or may have of the ways of God, whatever skill in the outward letter of his laws and institutions, yet they know neither the righteousness, nor the holiness, nor the efficacy, nor the usefulness, nor the beauty of any of them. These things are spiritually discerned, and they are spiritually blind; these are spirit and life, and they are flesh, and dead. And all this is evident from men's despising of the ways of God or their dereliction of them.

This none can do but those that know them not; for, “they that know the name of the LORD,” that is, any of the ways whereby he reveals himself, “will put their trust in him,” Salmo 9:10. They will forsake neither him nor them. What Paul speaks in a way of extenuation as to some of the Jews, “Had they known it, they would not have crucified the Lord of life,” we may apply by way of exprobration unto some: ‘Had they known the ways of God, as once they professed they did, they would not have forsaken them.

'And this may support us against the offenses and scandals that are in the world upon the account of the apostasies of professors. Some that have professed religion in its power turn sensual worldlings; some who have professed it in its truth, as Protestants, turn Papists and idolaters. Shall any reflection be taken from hence, or be cast on the right ways of God, as though they were such as deserved to be deserted? Whatever men, such men, have pretended or professed, the truth is, they never knew the ways of God in their light, power, efficacy, or beauty.

Julian, that infamous apostate, was wont to boast concerning the Scriptures, “That he had read them, known them, and condemned them.” Unto whom it was truly replied, “That if he had read them, yet he understood or knew them not;” of which there needed no other evidence but that he condemned them.

3. “Unto whom I sware in my wrath, that they should not enter into my rest.” This is the last thing that remaineth to be considered; and it is the issue or event of the sin before declared, what it came to in the holiness and righteousness of God, and what was the punishment that was inflicted on the offenders. And in this decretory sentence of God concerning this people, after all their temptations and provocations, there is considerable,

(1.) The irrevocableness of the sentence denounced against them. It is not any longer a mere threatening, but a sentence irreversibly passed, and enrolled in the court of heaven, and committed for execution unto the honor, power, and veracity of God; for he “sware” unto it, or confirmed it by his oath. All mere promises or threatenings whatever about temporal things have a tacit condition included in them.

This, as occasion requires, is drawn forth, so as to alter and change the event promised or threatened. But when God interposeth with his oath, it is to exclude all reserves on such tacit conditions, it is to show that the time wherein they might take place or be of use is elapsed. And the threatening so confirmed becomes an absolute sentence. And until it comes unto this, the state of sinners is not absolutely deplorable.

But when the oath of God is gone out against them, all reserves for mercy, all former allowances of conditions are utterly cut off. And this is not the state only of them concerning whom it is recorded in an especial manner that he did so swear; but in such instances God shows what is the way of his holiness and severity with all sinners who fall into the like provocations with them. For hereon doth the apostle ground his exhortation and caution, Hebreos 4:11,

“Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief;”

but if the tenor of God's dealings with such unbelievers were not absolutely the same, if the oath of God extended only unto that generation, though they fell, yet others might stand under the same guilt with them, which the apostle hence demonstrates to be otherwise.'

(2.) The greatness of their sin, in the great offense that God took at it, and the provocation which, as it were, befell him thereon: He “sware in his wrath;” that is, with great indignation. Let the place be read as before set down, where the frame of the heart of God towards them is expressed, and the greatness of his wrath and indignation will appear. Now, whereas the holy nature of God is not in itself capable of such commotions, of such smoking wrath and anger as are therein described and represented, the sole end of these expressions must needs be to show the heinousness of the sin that the people were guilty of.

And herein lies an infinite condescension of God, in taking care to instruct some in and by his deserved wrath against others: for such weak and mean creatures are we, that we have need thus to be instructed in the holiness of God's nature and the severity of his justice against sin; for whatever we may ween concerning ourselves, we are not indeed capable of any perfect notions or direct apprehensions of them, but stand in need to have them represented unto us by such effects as we can take in the species of into [our] minds.

(3.) There is in the words the punishment itself denounced against this provoking people, that they should not enter into the rest of God. And there is a double aggravation of the punishment in the manner of the expressing of it:

[1.] In the act denied: “They shall not enter,” no, not so much as enter into it. Doubtless many of the people during their wanderings in the wilderness had great desires that they might at least see the place promised for a habitation to their posterity, and wherein all their future interests were to be stated. So in particular had Moses. He prayed, saying,

“I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon,” Deuteronomio 3:25.

So, doubtless, did many others of them pray and desire. But the sentence is passed, they shall not now so much as enter into it, nor set one foot within its borders.

[2.] In the expression of the object denied there lieth another aggravation. He doth not say that they shall not enter into the land of Canaan, no, nor yet into the promised land; but he describes it by such an adjunct as may let them see the greatness of their sin and their punishment, and of his displeasure. “They shall not,” saith he, “enter into my rest;” ‘It is my rest, the place where I will dwell, where I will fix my worship and make myself known: you shall not enter into my rest.'

And so have we passed through this passage of this chapter; on which though it may be we have seemed to dwell somewhat long, yet, as I suppose, not longer than the matter doth require, nor indeed so long as we should and would have done, but that sundry concerns of it will again occur unto us, both in this and the next chapter. Some few observations from the last clause of the words we may yet touch upon; as,

Obs. 31. When God expresseth great indignation in himself against sin, it is to teach men the greatness of sin in themselves.

For that end is he said here to “swear in his wrath.” There are expressions in Scripture about God's respect unto the sins of men that are strangely emphatical; as, sometimes he is said to be “pressed under them as a cart is pressed that is laden with sheaves sometimes, that he is “made to serve with sin, and wearied with iniquity;” sometimes to be “broken” with the whorish heart of a people, and “grieved at the heart” that he had ever made such a creature as man; sometimes, that the sins of men are a “fume in his nostrils,” that which his soul loatheth; commonly, to be “angry,” “vexed,” and “grieved,” to be “wrathful,” “stirred up to fury,” and the like.

Now, all these things, taken properly, do include such alteration, and consequently imperfections and weaknesses, as the pure, holy, perfect nature of God can by no means admit of. What is it, then, that God intends by all these expressions, by these ascriptions of that unto himself which really is not in him, but might indeed justly befall that nature whereof we are partakers, on the supposition of the like occasions? As was said, it is all to express what indeed sin doth deserve, and that a recompence of revenge is to be expected, or that it is of so great a demerit as to excite all the perturbations mentioned in the nature of God, were it any way capable of them.

So doth he make use of all ways and means to deter us from sin. And there is much of love, tenderness, and care in all these expressions of anger, wrath, and displeasure. So he is pleased to teach us, and such teachings do we stand in need of. Again,

Obs. 32. God gives the same firmitude and stability unto his threatenings that he doth unto his promises.

He swears to them also, as he doth in this place. Men are apt secretly to harbor a supposition of a difference in this matter. The promises of God they think, indeed, are firm and stable; but as for his threatenings, they suppose one way or other they may be evaded. And this deceit hath greatly prevailed in and inflamed the minds of men ever since the first entrance of sin. By this deceit sin came into the world, namely, that the threatenings of God either would not be accomplished, or that they were to be understood after another manner than was apprehended.

‘Hath God said so, that you shall die if you eat? Mistake not; that is not the meaning of the threatening; or, if it be, God doth not intend to execute it; it will be otherwise, and God knows it will be otherwise.'This gave sin its first entrance into the world; and the same deceit still prevails in the minds of men. ‘Hath God said that sinners shall die, shall be cursed, shall be cast into hell? Yea, but sure enough it will be otherwise; there will be one way or other of escape.

It is good to affright men with these things, but God intends not so to deal with them. Whatever the threatenings be, many things may intervene to prevent their execution. What God promiseth, indeed, that shall come to pass; we may expect it and look for it; but as for these threatenings, they depend on so many conditions, and may so easily at any time be evaded, as that there is no great fear of their execution.

'But what is the ground of this feigned difference between the promises and threatenings of God, as to their stability, certainty, and accomplishment? Where is the difference between the two clauses in that text, “He that believeth shall be saved, and he that believeth not shall be damned ?” Are not the holiness of God and his faithfulness as much concerned in the comminatory part as in the promissory part of his word? Would not a failure in the one be as prejudicial to his glory as in the other? The principles from which his threatenings proceed are no less essential properties of his nature than those which are the springs of his promises; and his declaration of them is no less accompanied with the engagement of his veracity and faithfulness than that of the other; and the end aimed at in them is no less necessary to the demonstration of his glory than that which he designeth in his promises.

And we see in this particular instance that they are also confirmed with the oath of God, even as his promises are. And let none think that this was an extraordinary case, and concerned only the men of that generation. This oath of God is part of his law, it abides for ever; and all that fall into the like sin with them, attended with the like circumstances, do fall under the same oath of God, he swears concerning them, that they shall not enter into his rest.

And we little know how many are even in this world overtaken in this condition, the oath of God lying against them for their punishment, and that eternal. Let men take heed of this great self-deceiving; and let not men be mockers in this matter, lest their bands be made strong; for,

Obs. 23. When men have provoked God by their impenitency to decree their punishment irrevocably, they will find severity in the execution.

“They shall not enter,” no, not so much as enter. “Behold,” saith our apostle, “the severity of God: on them which fell, severity,” Romanos 11:22. Men will find that there is severity in the execution who despised the threatening, and that “it is a fearful thing to fall into the hands of the living God.

” When sinners shall see the whole creation on fire about them, hell open under them, and the glorious, dreadful Judge of all over them, they will begin to have a due apprehension of his terror. But then cries, outcries, repentings, and wailings, will be of no use. This is the time and place for such considerations, not when the sentence is executed, no, not when it is irrevocably confirmed.

Obs. 24. It is the presence of God alone that renders any place or condition good or desirable.

“They shall not,” saith God, “enter into my rest.” This makes heaven to be heaven, and the church to be the church; everything answers the manner and measure of the presence of God. And without this, Moses expressly preferred the wilderness before Canaan.