A37049:475
A37049:475
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.
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.
The third Question is, How God doth execute this threatening? or, How he doth reach Children with eternal Plagues for their Parents sins?
The third Question is, How God doth execute this threatning? or, How he doth reach Children with eternal Plagues for their Parents sins?
Answ. 1. He doth it certainly, and he doth it justly: therefore the Children must not only be considered as guilty, but as guilty of the sins of their Parents, which we may thus conceive; 1. As to the Child of a wicked Parent, lying in natural Corruption, God denieth and with-holdeth his renewing and restraining Grace which he is not obliged to confer; and the Lord in this may respect the Parents guilt justly. 2. When grace is denied, then followeth the temptation of the Parents practise, the Devil stirring up, to the like sin, and they furthering their Children to wickedness by their example, advice, authority, &c. So that it cometh to pass in Gods justice, that they are given up to vent their natural corruption in these ways, and so come as it is, Psal. 49.13. to approve their Parents sayings. 3. Upon this followeth God's casting the Child, now guilty of his Parents faults, into eternal Perdition with him; and that this is the meaning of the threatening, will appear by the examples of Gods justice in this matter, when wicked Parents have Children that are not so much miserable in regard of temporal things, as they are wicked, cursed, and plagued with Ungodliness; so was Cains Children, so were the Children of Ham, and so were Esau's, who were all for a long time prosperous in the world, but following their Fathers sins (a main part of their Curse) God afterward visited them, on them, with sad temporal judgments also.
Answ. 1. He doth it certainly, and he doth it justly: therefore the Children must not only be considered as guilty, but as guilty of the sins of their Parents, which we may thus conceive; 1. As to the Child of a wicked Parent, lying in natural Corruption, God denyeth and with-holdeth his renewing and restraining Grace which he is not obliged to confer; and the Lord in this may respect the Parents guilt justly. 2. When grace is denyed, then followeth the temptation of the Parents practise, the Devil stirring up, to the like sin, and they furthering their Children to wickedness by their example, advice, authority, &c. So that it cometh to pass in Gods justice, that they are given up to vent their natural corruption in these ways, and so come as it is, Psal. 49.13. to approve their Parents sayings. 3. Upon this followeth God's casting the Child, now guilty of his Parents faults, into eternal Perdition with him; and that this is the meaning of the threatning, will appear by the examples of Gods justice in this matter, when wicked Parents have Children that are not so much miserable in regard of temporal things, as they are wicked, cursed, and plagued with Ungodliness; so was Cains Children, so were the Children of Cham, and so were Esau's, who were all for a long time prosperous in the world, but following their Fathers sins (a main part of their Curse) God afterward visited them, on them, with sad temporal judgments also.
4. If it be asked, Why God thus plagueth and threateneth the Children of wicked Parents? Answ. 1. God doth it to make sin hateful, seeing it bringeth often a forfeiture of spiritual blessings, yea, of blessings of all sorts, upon whole Generations and Families. 2. To strike the more terror into others, who by this may be scared from sin, and made to stand in awe of God, who is so dreadful as to put a mark of Infamy on the race ⟨p. 118⟩and posterity of his Enemies. 3. The more to affect and weight the Sinner; it is a part of his punishment to know that by his sin he has not only made himself miserable, but all his Posterity: And these may be the Reasons, why, as it were by the light of nature, all Nations in some cases are led not only to punish the persons of some Malefactors, but to fore-fault, an • put a note of Infamy on their Posterity, for some kind of faults. 4. This becometh Gods greatness, that men may know how sovereign he is; and how, Treason against the most high is to be accounted of▪ 5. It is to commend holiness, and the necessity of it, to God's people, and to put them to enrich themselves and their Children, in God, and a good Conscience, rather than in all temporal riches.
4. If it be asked, Why God thus plagueth and threatneth the Children of wicked Parents? Answ. 1. God doth it to make sin hateful, seeing it bringeth often a forfeiture of spiritual blessings, yea, of blessings of all sorts, upon whole Generations and Families. 2. To strike the more terrour into others, who by this may be scared from sin, and made to stand in awe of God, who is so dreadful as to put a mark of Infamy on the race ⟨p. 118⟩and posterity of his Enemies. 3. The more to affect and weight the Sinner; it is a part of his punishment to know that by his sin he has not only made himself miserable, but all his Posterity: And these may be the Reasons, why, as it were by the light of nature, all Nations in some cases are led not only to punish the persons of some Malefactors, but to fore-fault, an • put a note of Infamy on their Posterity, for some kind of faults. 4. This becometh Gods greatness, that men may know how soveraign he is; and how, Treason against the most high is to be accounted of 5. It is to commend holiness, and the necessity of it, to God's people, and to put them to enrich themselves and their Children, in God, and a good Conscience, rather than in all temporal riches.
These same Questions and Answers may serve to clear what concerneth the Promise also, they being suitably applied to it.
These same Questions and Answers may serve to clear what concerneth the Promise also, they being sutably applyed to it.
It is further to be observed that the Lord expresseth wicked men under that notion, Them that hate me, to show what indeed, and on the matter, Sin, even the least sin, amounteth unto▪ its hatred of God, as being done (as it were) in despite of him, and preferring some lust to him; for there is no question but were God loved, Holiness, (which is his Image) would be loved also; and where it is universally hated, so must He be; for a man cannot serve two Masters, where their commands and actings are contrary, but he must hate the one, and love the other: And seeing it is certain that Sinners make sin their Master, and do not hate it; therefore, they must hate God, who giveth contrary Commands: and so sometimes Sinners wish that there were not such Commands. Again, he expresseth the Godly in the Promise, under these two designations, 1. Those that Love me, that is the inward Fountain and comprehensive sum of all duties. 2. Those that keep my Commandments, that looketh to the outward effects of Love, and is the proof of it, so that there is no mid's betwixt these two, to Love God, and keep his Commandments, and to Hate him, and slight, or break his Commandments, and so no mid's betwixt God's gracio •s promise to Parents and Children, and his Curse on both.
It is further to be observed that the Lord expresseth wicked men under that notion, Them that hate me, to shew what indeed, and on the matter, Sin, even the least sin, amounteth unto▪ its hatred of God, as being done (as it were) in despight of him, and preferring some lust to him; for there is no question but were God loved, Holiness, (which is his Image) would be loved also; and where it is universally hated, so must He be; for a man cannot serve two Masters, where their commands and actings are contrary, but he must hate the one, and love the other: And seeing it is certain that Sinners make sin their Master, and do not hate it; therefore, they must hate God, who giveth contrary Commands: and so somtimes Sinners wish that there were not such Commands. Again, he expresseth the Godly in the Promise, under these two designations, 1. Those that Love me, that is the inward Fountain and comprehensive sum of all duties. 2. Those that keep my Commandements, that looketh to the outward effects of Love, and is the proof of it, so that there is no mid's betwixt these two, to Love God, and keep his Commandements, and to Hate him, and slight, or break his Commandements, and so no mid's betwixt God's gracio •s promise to Parents and Children, and his Curse on both.
Lastly: It would be in a particular way observed, that though every sin hath hatred to God in it, yet he puteth this name of Hating him, in a special way upon the sin of corrupting his Worship and Service, to show that there is a special enmity against God in that Sin, and that it is in a special way hateful to him; as upon the other hand he taketh Zeal for the purity of his Worship, as a singular evidence of love to him.
Lastly: It would be in a particular way observed, that though every sin hath hatred to God in it, yet he puteth this name of Hating him, in a special way upon the sin of corrupting his Worship and Service, to shew that there is a special enmity against God in that Sin, and that it is in a special way hateful to him; as upon the other hand he taketh Zeal for the purity of his Worship, as a singular evidence of love to him.