to the children that Now it is a great

wicked kings of Israel, that "they walked in the ways of Jeroboam the son of Nebat." Their examples, therefore, are of concern to us. Oftentimes the same kind of temptations are continued the fathers were exercised with. warning to men, to consider what sad events have befallen them who went before, by yielding to the very temptations which they themselves are exercised with. Again, there is a blessing or a curse, that lies hidden in the ways of progenitors. There is a revenge for the children of the disobedient, to the third and fourth generation; and a blessing on the posterity of the obedient for a longer continuance. 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 the ordinary course of providence, is due to themselves, if they continue in the same sins. When one generation after another shali 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 be a secret consuming curse against them in the guilt of their sins? Repentance and forsaking their ways wholly intercepts the progress of the curse. Men know not what arrears may by this means be chargeable on their inheritances; and there is no avoiding 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 with the blessing that is stored for the posterity of the obedient, who are found in the way of their forefathers. These things render them and their ways objects of our considerations. For, moreover,

VOL. II.

47

$28. 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 every where in the scripture charged with, see Numb. xxxii, 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," Matt. iii, 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, it seems, they expected to be saved temporally and eternally. Hence they have a saying in their Talmud; “Abraham sits at the gates of hell, and will not permit that any transgressors of Israel shall go in thither." Exhilerating reserve against all their sins! what a pity the pleasing delusion will deceive them, as assuredly it will, when they are past relief. Whilst they trusted in their privileges, and continued in the sins of them who had abused them, it turned to their farther ruin. See Matt. xxix, 29-32; and let their examples deter others from countenancing themselves in privileges of any kind, whilst they come short of personal repentance, and obedient faith. Again,

$29. Obs. 14. A multitude joining in any sin gives 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 for others to follow. The opposition to God

therein is open and notorious, which tends greatly to his dishonor in the world. How God resented the provocation of Israel, is fully expressed in Numbers xiv, 20-36. In the whole discourse, (which sinners ought to read and tremble at) there is represented, as it were, such a rising of Divine anger and indignation 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 will be the issues of all national apostasies and provocations!

$30. Obs. 15. The sinful actions of men against those who deal with them in the name, and according to the will of God, are principally against God himself. The people chode with Moses; but when God came to call them 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, Exod. xxix, 2, "The whole congregation murmured against Moses and Aaron." But, saith he, ver. 4, "The Lord heareth your murmurings, which ye murmur against him; and what are we? Your murmurings are not against us, but against the Lord." As if he had said, mistake not yourselves, it is God and not us, that you have to do with in this matter. What you suppose you speak only against us, is indeed directly, though not immediately, spoken against God. And under the New Testament, our Savior applies this rule to the dispensers of the gospel, Luke x, 16. Saith he, "He that heareth you, heareth me; and he that dispiseth you, despiseth me; and he that despiseth me, dispiseth him that sent me." To violate the authority of an ambassador among men is always esteemed as the dishonor of him by whom he is employed; especially if it be done to him in the discharge of his office. Nor are

kings or states ever more highly provoked, than when an injury or an affront is done to their ambassadors. 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 work, his will, which his ambassadors do but declare. But these things in themselves are out of their reach, they cannot hurt them, nor will they own directly an opposition to them. Therefore are pretences invented against those who are employed by God; that under their covert they may execute their rage against God himself; but he sees that they are all but coverts for their lusts and obstinacy; that himself is intended while his messengers are attacked, and he esteems it so. Let the messengers of God take heed, that they neither act nor speak any thing but what they have sufficient warrant from him for. It is an impious and a dangerous thing to affix God's name to our own imaginations. God will not put his seal of approbation, 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) 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. Whether we are to do, or to suffer, any thing for God, it is of great moment that we look well to our call or warrant. And then, when men are secured by the word and Spirit of God, but are conscious 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 encour

ment, support and consolation. 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 deliver thee, saith the Lord," Jer. xv, 20. And in what they suffer, God is so far concerned in it, 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, Matt. xxv, 35-37. Again,

§31. Obs. 16. Unbelief manifesting itself in a time of trial, is a most provoking sin. Unbelief, I mean, as working in a distrust of God, with respect to the dispensations of his providence. The Israelites here blamed were in the way of God, and no opposition ought to have discouraged them therein. To have a sufficient warrant of the presence and protection of God, is what makes faith and trust a duty. And this the Israelites had in the promise made to Abraham, and others of their forefathers. When he hath given us experience of his goodness and faithfulness, this adds a specialty to the general warrant for faith in the word of promise.

Here it may 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 following:

(1.) 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