A37049:486
A37049:486
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.
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.
Let us close this Command with some words of Use; and
1. Ye may see what good or evil to us and ours, and that eternally, there is in Disobedience or in Holiness: O Parents! what mercy is it to you, your selves, and to your Children that you be Godly? Alas, this Curse here threatened, is too palpable upon many Children, who are cursed with profanity from the Womb upward: Why do you that are Parents wrong your poor Infants? and why neglect ye that which is best for them? Here also there is matter of much comfort to Parents fearing God; this Promise is a standing portion to a thousand Generations, which though it be not peremptory, as to all individual persons; yet 1. It secludeth none. 2. It comprehendeth many. 3. It giveth ground for us to be quiet for all our Posterity, till they by their own carriage disclaim that Covenant wherein this Promise is included. 4. It giveth Warrant for a Believer to expect that God may make up his Election amongst his Seed rather than amongst others: It is true, sometimes he chooseth some of the Posterity of wicked Parents, yet oft-times the Election of Grace falleth upon the Posterity of the Godly. 5. It is a ground upon which we may quiet our selves for temporal things needful to our Children; certainly these promises are not for nought, Psal. 37.26. and 102. ult. 112.2. Prov. 20.17.
1. Ye may see what good or evil to us and ours, and that eternally, there is in Disobedience or in Holiness: O Parents! what mercy is it to you, your selves, and to your Children that you be Godly? Alas, this Curse here threatned, is too palpable upon many Children, who are cursed with profanity from the Womb upward: Why do you that are Parents wrong your poor Infants? and why neglect ye that which is best for them? Here also there is matter of much comfort to Parents fearing God; this Promise is a standing portion to a thousand Generations, which though it be not peremptory, as to all individual persons; yet 1. It secludeth none. 2. It comprehendeth many. 3. It giveth ground for us to be quiet for all our Posterity, till they by their own carriage disclaim that Covenant wherein this Promise is included. 4. It giveth Warrant for a Believer to expect that God may make up his Election amongst his Seed rather than amongst others: It is true, sometimes he chooseth some of the Posterity of wicked Parents, yet oft-times the Election of Grace falleth upon the Posterity of the Godly. 5. It is a ground upon which we may quiet our selves for temporal things needful to our Children; certainly these promises are not for nought,
2. Be humble, O be humble before God, for he is Jealous.
3. Abhor sin, for it is hateful.
4. Love Holiness, for it is useful to us and ours: First, Thereby our Children have temporal mercies so far as is needful, Psal. 37.26. 2. They have spiritual and saving mercies amongst them. 3. They have all Church-privileges, as being the Children of them that are within God's Covenant.
4. Love Holiness, for it is useful to us and ours: First, Thereby our Children have temporal mercies so far as is needful, Psal. 37.26. 2. They have spiritual and saving mercies amongst them. 3. They have all Church-priviledges, as being the Children of them that are within God's Covenant.
5. Children! Be humbled under the sense of the Iniquity of your Parents, when ye remember their ways: or possess what unjustly they have gotten, ye become guilty of their sins without Repentance. Especially you have need to take notice of this, that are the Children of Parents, that have opposed the purity of God's Service and Worship, and the work of its Reformation, and have been Corrupters of it: Children may be partakers of their Parents faults, and so plagued for them several ways; and we think that this forfeiture is more than ordinary. And therefore, as, amongst men, there are special crimes beyond ordinary procuring such a sentence, so is it here. And 1. They be guilty by following their foot-steps, in walking in their Parents sins, as Jeroboam's Children did. 2. In approving their Fathers way, praising their Fathers sayings or doings; as it is Psal. 49.13. 3. In winking at their Parents Sins and Wickedness. 4. In boasting of their Oppressions, Blood-shed, &c. as if they were acts of valour and man hood. 5. In being content that their Fathers sinned, if it gained any possession to them. 6. In possessing and enjoying without Repentance what to their knowledge they sinfully purchased. 7. In spending Prodigally and Riotously what the Parents Covetously gathered; the sin of the Parent here, is the Seed of the Sons sin. 8. In professing sorrow for the want of occasion to live in Ignorance, Profanity, or Looseness as their Fathers did, as in Jer. 44.17, 18, 19. they said that things went well then. In not being humbled before God for the Sins of Predecessors, nor confessing them to Him; as Levit. 26.42. nor repairing the Losses or Injuries which we knew they did to any that were wronged or oppressed by them.
5. Children! Be humbled under the sense of the Iniquity of your Parents, when ye remember their ways: or possess what unjustly they have gotten, ye become guilty of their sins without Repentance. Especially you have need to take notice of this, that are the Children of Parents, that have opposed the purity of God's Service and Worship, and the work of its Reformation, and have been Corrupters of it: Children may be partakers of their Parents faults, and so plagued for them several ways; and we think that this forfeiture is more than ordinary. And therefore, as, amongst men, there are special crimes beyond ordinary procuring such a sentence, so is it here. And 1. They be guilty by following their foot-steps, in walking in their Parents sins, as Jeroboams Children did. 2. In approving their Fathers way, praising their Fathers sayings or doings; as it is
This Command the Lord presseth with a Threatening, that it may be known that he is in earnest, and will reckon with men for the breaches of it: The scope of it, is, To have the Name of the Lord Sanctified, Hallowed, and had in reverence by all his people, and so every thing eschewed that may be dishonourable to that Holy Name, and which may make Him, as it were, contemptible; this scope is clear from Levit. 22. v. 32. where having forbidden the profaning of his Name, he addeth this positive precept, as opposite thereto; But I' will be Hallowed among the Children of Israel; So then, its that he himself may be Hallowed and had in reverence amongst them, as Psal. 89.7. and 111.9 And so this Command is much more extensive then at first view it appeareth; the scope thereof, being to keep the heart in a holy awe and reverence of God, and so in a holy way of using, and rev •rend way of going about every thing which concerneth Him.
THis Command the Lord presseth with a Threatning, that it may be known that he is in earnest, and will reckon with men for the breaches of it: The scope of it, is, To have the Name of the Lord Sanctified, Hallowed, and had in reverence by all his people, and so every thing eschewed that may be dishonourable to that Holy Name, and which may make Him, as it were, contemptible; this scope is clear from Levit. 22. v. 32. where having forbidden the prophaning of his Name, he addeth this positive precept, as opposite thereto; But I' will be Hallowed among the Children of Israel; So then, its that he himself may be Hallowed and had in reverence amongst them, as Psal. 89.7. and 111.9 And so this Command is much more extensive then at first view it appeareth; the scope thereof, being to keep the heart in a holy awe and reverence of God, and so in a holy way of using, and rev •rend way of going about every thing which concerneth Him.
For more clear handling of it, let us consider, 1. What is meant by the Name of God. 2. What is meant, by taking that Name of God in vain.
1. By the Name of God, is often understood GOD himself; for to call on God's Name and on Himself are one. 2 Properly hereby is understood his Titles, attributed to him in Scripture; as God, Jehovah the Lord, Holy, Just, &c. or such Titles as signify that excellent Being which we call God. 3. More ⟨p. 122⟩largely it is taken for whatsoever he maketh use of, for making of himself known, seeing otherways he hath no name; but what ever Title He taketh to himself, or what-ever thing he maketh use of, thereby to make himself known, that is his Name; such are 1. His At tributes, Me •cy, Justice, Omnipotency, &c. which Exod. 34.36, 37. are called his Name. 2. His Word or Gospel, called his Name, Act. 9.15. 3. His Ordinances, Sacraments, Math. 28.19. Discipline and Censures, which are the exercise of his Authority, Math. 18.20. 1 Cor. 5.4. 4. Prayer is a piece of his Name; He is a God that heareth Prayer, Psal. 63.2. 5. His Works, Rom. 1.20, 21. 6. All his Worship, Deut. 12.5. Exod. 20.24. 6. Lots, Act. 1.26. By these God maketh himself (when he thinketh sit) known in his Will, as he doth by his Word. 7 Profession of subjection to him; so they that profess this, are said to bear his Name, and it should be reverently used, as all actions which make himself or his Will and Decree (which is himself) known, as Lots do, Pov. 16.33.
1. By the Name of God, is often understood GOD himself; for to call on God's Name and on Himself are one. 2 Properly hereby is understood his Titles, attributed to him in Scripture; as God, Jehovah the Lord, Holy, Just, &c. or such Titles as signifie that excellent Beeing which we call God. 3. More
By all these God is to be known, and something of him may be seen, and we take under Name here all these to be comprehended: The first, because the scope is to Hallow himself in Obedience to all that he Commandeth, as appeareth, Levit. 22.31, 32. and the first Petition in the Lord's Prayer, Hallowed be thy Name, being compared with the other two that follow, cleareth it. The second is properly and primarily in the very letter here understood. The third cometh in by native consequence for attaining the scope of the Command, so that there is neither word nor work of God, but all relateth to this.