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 threaten- ings that lie against sin, and so prepares it for the utmost rebel- lion.
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, fun- damental 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 all manner of severe reflections on those that oppose them, whilst them- selves 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,
thine the author’s treatise on Temptation, vol. vi. of this edition of his works. —Ep.
VER. 7-11.] EPISTLE TO THE HEBREWS. 91
drunkards, adulterers, oppressors, persecutors, are an unspeakable burden unto the patience of God. Again,—
Obs. XXIX. A constant persistency in a course of sin is the ut- most, 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 fin- ishing of sin which brings forth death, Jamesi.15. Sin may be con- ceived 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 sea- sons 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 bafiled 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. Tn the day when the secrets of all hearts shall be disclosed, and all transactions between God and the souls of men laid open, the holi- ness, righteousness, and just severity of God against impenitent sin- ners, will on these and other accounts be gloriously displayed.
Obs. XXX. 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
92 AN EXPOSITION OF THE [CHAP. III.
themselves, and that appearance of the power, wisdom, and great- ness 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 pro- claiming 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, Tit. i. 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 Saviour tells the Pharisees, that, notwithstanding all their boasting of their wisdom, skill, and knowledge of the law, and of God him- self, yet being, as they were, proud, hypocritical self-justiciaries, that they had not indeed “heard his voice at any time, nor seen his shape,” John v. 37; that is, that they had no real acquaintance with him or knowledge of him.