A37049:469
A37049:469
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
3d. We sin after Fasting. 1st. Soon returning to other thoughts. 2. Letting any frame we had attained, slack and wear out. 3. Forgetting our Confessions and Engagements, and falling to former Sins, and neglecting these Duties to which we have engaged. 4. Being rigid with others, we have to do with. 5. Not insisting in Prayer, for those things we aimed at in Fasting. 6. Not trying and observing if any thing we prayed for hath been obtained. 7. Not Reflecting upon our carriage in it, that we may know how it was discharged. 8. Not humbled under our many shortcomings, and failings in it. 9. Glad when it was done, because that Restraint is taken off our carnal Humours. 10. Sitting down and resting on that we have done, as if all were done. 11. Thinking our selves something better, by our Outward performance. 12. Being vain of it, if it be well to our Sense. 13. Being unwatchful after it, and not studying suitableness in our following carriage, so that it is but the hanging down of the Head for a day.
3d. We sin after Fasting. 1st. Soon returning to other thoughts. 2. Letting any frame we had attained, slack and wear out. 3. Forgetting our Confessions and Engagements, and falling to former Sins, and neglecting these Duties to which we have engaged. 4. Being rigid with others, we have to doe with. 5. Not insisting in Prayer, for those things we aimed at in Fasting. 6. Not trying and observing if any thing we prayed for hath been obtained. 7. Not Reflecting upon our carriage in it, that we may know how it was discharged. 8. Not humbled under our many shortcomings, and failings in it. 9. Glad when it was done, because that Restraint is taken off our carnal Humours. 10. Sitting down and resting on that we have done, as if all were done. 11. Thinking our selves something better, by our Outward performance. 12. Being vain of it, if it be well to our Sense. 13. Being unwatchful after it, and not studying suitableness in our following carriage, so that it is but the hanging down of the Head for a day.
These Particulars applied to our own Hearts, may be useful for our Conviction, and Humiliation. Ah! Who can say I am Clean? All of us are Guilty, either by neglecting such Duties, or by thus and thus going about them unsuitably: from those Sins, we may read also the contrary Duties, or Qualifications, that are required for the right discharge of these Duties. The preventing of these Sins, will bring in the Duties called for, and the right manner of going about them. Otherwise, ⟨p. 113⟩the going about these Duties, without the manner requisite, is but as it were the making of some Image, for our selves in the Lords Worship, which he has not commanded, and so he may say, Is it such a Fast that I have chosen? Isaiah, 58. 5. or, Is it such a Prayer I called for; and, Who hath required these things at your Hands? Isa. 1.12. These Questions, which the Lord putteth to our Conscience, will make many Prayers, and Praises, and much Worship, that now seemeth to be in great Bings or Heaps, come down to a small bulk, when they are thus fanned, sifted, and searched by this Sieve; and all those things cast, which are found to be Breaches of this Command.
These Particulars applyed to our own Hearts, may be useful for our Conviction, and Humiliation. Ah! Who can say I am Clean? All of us are Guilty, either by neglecting such Duties, or by thus and thus going about them unsuitably: from those Sins, we may read also the contrary Duties, or Qualifictiaons, that are required for the right discharge of these Duties. The preventing of these Sins, will bring in the Duties called for, and the right manner of going about them. Otherwise, ⟨p. 113⟩the going about these Duties, without the manner requisite, is but as it were the making of some Image, for our selves in the Lords Worship, which he has not commanded, and so he may say, Is it such a Fast that I have chosen? Isaiah, 58. 5. or, Is it such a Prayer I called for; and, Who hath required these things at your Hands? Isa. 1.12. These Questions, which the Lord putteth to our Conscience, will make many Prayers, and Praises, and much Worship, that now seemeth to be in great Bings or Heaps, come down to a smal bulk, when they are thus fanned, sisted, and searched by this Seive; and all those things casten, which are found to be Breaches of this Command.
We come now to the manner how this Command is pr used, which is. 1st. By a Reason. 2d. By a Commination 3d. By a Promise. All which speak a readiness in men to fail in this Command, and a special notice that God taketh of the Duties required in it, and of the Sins forbidden in it. Men might readily say; What needeth so much Rigidity in the manner of Worship? and, If it be to the true God, though it have in it some mixture of those things, which have been formerly abused, it is not much to be stood upon: The Lord therefore in pressing it, addeth this Reason, I am a Jealous God, (saith he) that will not only have my Church and Spouse, Honest and Chaste indeed, but Chaste-like: As Caesar said, His Wife behoved, not only to abstain from all Dishonesty, but from all Suspicious Carriage: Even so will the Lord have his People carry it so to him, as a Wife should carry to a Jealous Husband, with such Circumspection, as he may not have any occasion of Suspicion. Jealousy here implieth two things. 1. A Facility or Aptness, as it were to suspect any thing which may look like a giving that to any other, which is due to God: So a Husband is said to be Jealous, when he is apt to suspect want of Love in his Wife, and is ready to gather from every Circumstance, her Inclination to another; even though there be no palpably Demonstrative Ground of it. Thus Jealousy is taken amongst Men.
We come now to the manner how this Command is pr •ssed, which is. 1st. By a Reason. 2d. By a Commination 3d. By a Promise. All which speak a readiness in men to fail in this Command, and a special notice that God taketh of the Duties required in it, and of the Sins forbidden in it. Men might readily say; What needeth so much Rigidity in the manner of Worship? and, If it be to the true God, though it have in it some mixture of those things, which have been formerly abused, it is not much to be stood upon: The Lord therefore in pressing it, addeth this Reason, I am a Jealous God, (saith he) that will not onely have my Church and Spouse, Honest and Chast indeed, but Chast-like: As Caesar said, His Wife behoved, not onely to abstain from all Dishonesty, but from all Suspicious Carriage: Even so will the Lord have his People carry it so to him, as a Wife should carry to a Jealous Husband, with such Circumspection, as he may not have any occasion of Suspicion. Jealousie here implyeth two things. 1. A Facility or Aptness, as it were to suspect any thing which may look like a giving that to any other, which is due to God: So a Husband is said to be Jealous, when he is apt to suspect want of Love in his Wife, and is ready to gather from every Circumstance, her Inclination to another; even though there be no palpably Demonstrative Ground of it. Thus Jealousie is taken amongst Men.
2. It importeth a severe Indignation, against every thing which giveth Ground of Suspicion; it cannot abide that: ⟨p. 114⟩Hence Jealousy is called, The Rage of a Man, Prov. 6.38. This Wrong will not be endured, when many others will be dispensed with. Any thing that seemingly slighteth Him, or inclineth the Heart to another, is to Jealousy insufferable. These two, after the manner of men (as many other things) are applied to God, to show that he will not admit, that which is Suspicious-like in His service; but if his People depart from him in deviating in the least from the Rule given, He will be provoked to be avenged on them for it. This is the force of the Reason: The Commination or Threatening added, confirmeth this; it is in these Words, Visiting the Iniquities of the Fathers on the Children. To Visit here, is, To punish the Children, for the Fathers Faults; though God should seem for the time to forget the Breaches of this Command, and not to take notice of Corruptions introduced by men in his Worship; yet, saith he, I will Visit, or revenge that Iniquity, not only upon the present Race, but upon the following, even Upon the Third and Fourth Generation.
2. It importeth a severe Indignation, against every thing which giveth Ground of Suspition; it cannot abide that: ⟨p. 114⟩Hence Jealousie is called, The Rage of a Man, Prov. 6.38. This Wrong will not be endured, when many others will be dispensed with. Any thing that seemingly slighteth Him, or inclineth the Heart to another, is to Jealousie insufferable. These two, after the manner of men (as many other things) are applyed to God, to shew that he will not admit, that which is Suspicious-like in His service; but if his People depart from him in deviating in the least from the Rule given, He will be provoked to be avenged on them for it. This is the force of the Reason: The Commination or Threatning added, confirmeth this; it is in these Words, Visiting the Iniquities of the Fathers on the Children. To Visit here, is, To punish the Children, for the Fathers Faults; though God should seem for the time to forget the Breaches of this Command, and not to take notice of Corruptions introduced by men in his Worship; yet, saith he, I will Visit, or revenge that Iniquity, not only upon the present Race, but upon the following, even Vpon the Third and Fourth Generation.
For clearing this, let us see, First, What is the Punishment here threatened? 2. On whom it is? Upon the Children of them that transgress this Command. 3. How it is executed? 4. Why the Lord doth so? That we may vindicate this place, and clear it from Appearance of Contradiction, with that in Ezekiel, 18. Where it is said, The Son shall not bear the Iniquity of his Father.
For clearing this, let us see, First, What is the Punishment here threatned? 2. On whom it is? Upon the Children of them that transgress this Command. 3. How it is executed? 4. Why the Lord doth so? That we may vindicate this place, and clear it from Appearance of Contradiction, with that in Ezekiel, 18. Where it is said, The Son shall not bear the Iniquity of his Father.
The First Question then; is, What it is that is here Threatened? Answ. We do not think that this place speaketh only of Temporal Punishments, and that of Ezekiel of Eternal: For the Scope of both, will contradict this; for that passage Ezek. 18. is occasioned from the Peoples present straits, and speaketh directly of Temporal Judgements; so, that Distinction will not clear this seeming Contradiction. Therefore we conceive here to be understood mainly Spiritual and Eternal Evils, which God threateneth to the Children of Wicked Parents. (For, that Temporal Judgements follow them, and are included in the Threatening there is no question).
The First Question then; is, What it is that is here Threatned? Answ. We doe not think that this place speaketh only of Temporal Punishments, and that of Ezekiel of Eternal: For the Scope of both, will contradict this; for that passage Ezek. 18. is occasioned from the Peoples present straits, and speaketh directly of Temporal Judgements; so, that Distinction will not clear this seeming Contradiction. Therefore we conceive here to be understood mainly Spiritual and Eternal Evils, which God threatneth to the Children of Wicked Parents. (For, that Temporal Judgements follow them, and are included in the Threatning there is no question).
This will be clear, 1st. By considering that the thing threatened here, is, that punishment which the Breach of, or Iniquity ⟨p. 115⟩committed against this Command, or other Commands, deserveth; yea it is the Punishment, that sinful Parents deserve, he Visiteth the Iniquities of the Fathers, on the Children, &c. But that which the Breach of this Law, or which the Parents Guilt deserveth, is Eternal Judgement, and not Temporal only. Ergo.
This will be clear, 1st. By considering that the thing threatned here, is, that punishment which the Breach of, or Iniquity ⟨p. 115⟩committed against this Command, or other Commands, deserveth; yea it is the Punishment, that sinful Parents deserve, he Visiteth the Iniquities of the Fathers, on the Children, &c. But that which the Breach of this Law, or which the Parents Guilt deserveth, is Eternal Judgement, and not Temporal only. Ergo.
2. The thing threatened here is proportionally of the same Nature, with the thing promised afterward; the one being opposite to the other: But it were a wronging of Gods Mercy, to his People, to say, that his Mercy only looketh to Temporal Benefits. Ergo, this Threatening must also look unto, and comprehend Eternal Plagues.
2. The thing threatned here is proportionally of the same Nature, with the thing promised afterward; the one being opposite to the other: But it were a wronging of Gods Mercy, to his People, to say, that his Mercy only looketh to Temporal Benefits. Ergo, this Threatning must also look unto, and comprehend Eternal Plagues.
3. The Scope may clear it; which is, To restrain Parents, from the Sins here forbidden; because by such Sins they bring Wrath, not only on themselves, but on their Posterity after them, even when they are gone, as ye have it Jer. 32.18. Now this reason would not have such weight, if the Plagues threatened to Parents were Eternal, and to their Children, but Temporal.
3. The Scope may clear it; which is, To restrain Parents, from the Sins here forbidden; because by such Sins they bring Wrath, not only on themselves, but on their Posterity after them, even when they are gone, as ye have it Jer. 32.18. Now this reason would not have such weight, if the Plagues threatned to Parents were Eternal, and to their Children, but Temporal.
4. This Threatening must put some Difference betwixt the Children of the Wicked, and the Children of the Godly: But Temporal Difficulties, and Strokes will not clear up this Difference: for often the Children of the Godly, share most in these. It must therefore be in Spiritual Things, they differ mainly.
4. This Threatning must put some Difference betwixt the Children of the Wicked, and the Children of the Godly: But Temporal Difficulties, and Stroks will not clear up this Difference: for often the Children of the Godly, share most in these. It must therefore be in Spiritual Things, they differ mainly.
5. What is threatened here, must especially in the Event, Light upon the Third and Fourth Generation, And not ordinarily go beyond that. Now ordinarily the Children of Wicked men in outward things, thrive best unto the Third and Fourth Generation; and after that come their Temporal Judgments; therefore it cannot be that, which is here only, or Principally, meant.
5. What is threatned here, must especially in the Event, Light upon the Third and Fourth Generation, And not ordinarily go beyond that. Now ordinarily the Children of Wicked men in outward things, thrive best unto the Third and Fourth Generation; and after that come their Temporal Judgments; therefore it cannot be that, which is here only, or Principally, meaned.
6. Consider Cain, Ham, &c. upon whose Posterity, this Curse was peculiarly derived, and there you will find somewhat more than what is Temporal.
6. Consider Caein, Ham, &c. upon whose Posterity, this Curse was peculiarly derived, and there you will find somewhat more than what is Temporal.
The Second thing to be cleared here, is, the Party threatened to be thus punished: It is not the Fathers that are expressed, but the Children after them, as it is Jer. 32.18. All is fore-faulted, the whole Stock, and Family; Concerning ⟨p. 116⟩which, let us take these Three Considerations along with us.
The Second thing to be cleared here, is, the Party threatned to be thus punished: It is not the Fathers that are expressed, but the Children after them, as it is Jer. 32.18. All is fore-faulted, the whole Stock, and Family; Concerning ⟨p. 116⟩which, let us take these Three Considerations along with us.
1. That these Children punished, are not Innocent in themselves, but being guilty before the Lord by Original Corruption; or by both it and Actual Sin, making themselves liable to such Plagues; they have no reason to say, The Fathers have Eaten Sour Grapes, and the Children's Teeth are set on Edge: For whether the Judgements be Temporal or Spiritual, the Children have deserved them, and cannot say they are wronged. And this Consideration reconcileth this place, with that of Ezekiel, where God putteth them to it, thus: None Innocent are plagued; but ye are plagued: therefore saith he, Read your own sin out of your Plagues.
1. That these Children punished, are not Innocent in themselves, but being guilty before the Lord by Original Corruption; or by both it and Actual Sin, making themselves liable to such Plagues; they have no reason to say, The Fathers have Eaten Sour Grapes, and the Childrens Teeth are set on Edge: For whether the Judgements be Temporal or Spiritual, the Children have deserved them, and cannot say they are wronged. And this Consideration reconcileth this place, with that of Ezekiel, where God putteth them to it, thus: None Innocent are plagued; but ye are plagued: therefore saith he, Read your own sin out of your Plagues.
2. Consider, that the Threatening against Children of such Parents, is here limited to the Third or Fourth Generation; all their Posterity is not cursed thereby. 1. Because Gods kindness is such, as to leave a Door open for Penitents. All fell in Adam, yet Mercy opened a Door of Hope to sinful Man: And surely the Threatenings of this new Covenant, are not so peremptory, as to shut the Door of Mercy upon Sinners. 2. The Third and Fourth Generation are especially threatened, because these are nearest the Parent, and have most of his Nature in them; he knoweth them best; and often he may live to see these: Therefore the Lord threateneth these, that it may most affect Parents; it being for the Second, Third, and Fourth Generation, that they most ordinarily travel.
2. Consider, that the Threatning against Children of such Parents, is here limited to the Third or Fourth Generation; all their Posterity is not cursed thereby. 1. Because Gods kindness is such, as to leave a Door open for Penitents. All fell in Adam, yet Mercy opened a Door of Hope to sinful Man: And surely the Threatnings of this new Covenant, are not so peremptorie, as to shut the Door of Mercy upon Sinners. 2. The Third and Fourth Generation are especially threatned, because these are nearest the Parent, and have most of his Nature in them; he knoweth them best; and often he may live to see these: Therefore the Lord threatneth these, that it may most affect Parents; it being for the Second, Third, and Fourth Generation, that they most ordinarily travel.
3. Consider, that in this Threatening, (as also in the Promise following) God doth not give or lay down a constant Rule, to which he will be tied, as if he could not do otherwise at any time; For to say that, were Derogatory to his Election, and the Sovereignty of his Grace; and therefore that is not the Scope: But here he giveth a Declaration of what usually, and ordinarily he doth, and what men, if he deal with them in Justice, may expect from Him: Yet it is still so to be understood, as the Son of a Wicked Person, may be found to be an Elect, and the Son of a Godly Person Rejected; that he may continue his Plagues longer than the Third or Fourth Generation, or break them off sooner when he thinketh Good. For though by this, He would restrain Parents from Sin, yet ⟨p. 117⟩hath he a door open to many such children for mercy; even as the contrary promise hath many exceptions as to the Children of Godly Parents, that walk not in the paths of their Parents going before them, as many known instances of both, in Scripture, do make out.
3. Consider, that in this Threatning, (as also in the Promise following) God doth not give or lay down a constant Rule, to which he will be tyed, as if he could not do otherwise at any time; For to say that, were Derogatory to his Election, and the Soveraignty of his Grace; and therefore that is not the Scope: But here he giveth a Declaration of what usually, and ordinarily he doth, and what men, if he deal with them in Justice, may expect from Him: Yet it is still so to be understood, as the Son of a Wicked Person, may be found to be an Elect, and the Son of a Godly Person Rejected; that he may continue his Plagues longer than the Third or Fourth Generation, or break them off sooner when he thinketh Good. For though by this, He would restrain Parents from Sin, yet ⟨p. 117⟩hath he a door open to many such children for mercy; even as the contrary promise hath many exceptions as to the Children of Godly Parents, that walk not in the paths of their Parents going before them, as many known instances of both, in Scripture, do make out.