Gods Three Arrows, Section 13 – Section 21
§. 13. Of puniſhing predeceſſours ſinnes in their ſucceſſours time.
Quest. HOw can it ſtand with Divine equity and juſtice that ſucceeding ages ſhould be puniſhed for the ſinnes of their predeceſſours?
Anſw. They are not ſimply and onelyonly judged for their predeceſſours ſinnes. The ſinnes of predeceſſours do onelyonly aggravate judgements inflicted on ſucceſſours.
True is that of Ezekiel, aEzek. 18. 14, 17.If a wicked father beget a ſonne that ſeeth all his fathers ſins which he hath done, and conſidereth and doth not ſuch like, he ſhall not die for the iniquity of his father. He ſhall ſurely live. Yet withall is that of the Law as true, bExo. 34. 7.the Lord viſiteth the iniquity of the fathers upon the children. We muſt therefore diſtinguiſh betwixt children. There are children which no way make themſelves acceſſary to their fathers ſinnes: but rather abhorre them, and pray that they may not be laid to their charge. Theſe ſhall not beare their fathers iniquity.
There are other children which tread in their fathers Quomodo Sanctorum merita deſcendunt ad poſteros, ſicut David & caelerorum: ſic peccatorum flagitia, ſi liberi, nepotes que ſimilia geſſerint, ad poſteros perveniunt. Hier. Comment. l. 3. in Hier. 15.ſteps, and commit like abominations, or at leaſt do not conſider their fathers ſinnes, to be humbled for them, or to make ſuch ſatisfaction for them as is meet, and to remove the evill effects of them: but ſome way or other make themſelves acceſſary thereto: and in that reſpect are viſited for them. As the vertues of predeceſſors deſcend to their poſterity, as Davids and others: ſo the wickedneſſe of ſinners ſhall fall upon their poſterity, if their children, and childrens children do the like things.
In Ioſiahs dayes, c2 King. 23. 2, &c.though he himſelfe did what lay in him to redreſſe the remainder of his fore-fathers abominations, yet dIer. 3. 6. 10.the people were not thorowly reformed. e2 King. 23. 26.That therefore which is noted of Gods remembring Manaſſehs abominations in Ioſiahs daies, was not in regard of Ioſiah: for it is ſaid, that f2 King. 22. 20.he ſhould be gathered into his grave in Deus non exaudiet Moyſen, aut Samuelem, quoniam conſummata ſunt ſcelera populi delinquentis. Hier. Comment. l. 3. in Hier. 15.peace: but it was in regard of the people who continued to cleave to the ſinnes of Manaſſeh, notwithſtanding all the care that Ioſiah tooke for an univerſall reformation. For God will not accept the interceſſion of his beſt Saints, when the wickedneſſe of a ſinfull nation is full, and in that kind perfected.
As for Sauls ſinne, 1. David had not redreſſed it as he might and ſhould have done. The ſlaying of the Gibeonites was a publique fact, and that againſt a publique agreement, and oath: ſo as David could not be ignorant thereof. He might therefore, and ought to have enquired of the remnant of the Gibeonites what ſatisfaction he ſhould make: as he did being put in mind of Sauls ſinne by Divine oracle.
2. It may be thought that the people had their hand as acceſſaries in ſlaying the Gibeonites. For it is ſaid that d2 Sam. 21. 2.Saul ſought to ſlay the Gibeonites in his zeale to the children of Iſrael and Iudah. They therefore are juſtly puniſhed with this famine.
3. Sauls ſonnes were a wicked of-ſpring of a wicked ſtocke: and retained their fathers evill diſpoſition. For Sauls houſe is ſtiled e—1.a bloudy houſe. VnderUnder his houſe, his children are compriſed. The Lord therefore purpoſing to root out all his poſterity, taketh this juſt occaſion. And by this meanes Davids fact in rooting them out is more juſtified before all the people: the envy thereof taken from him: and his kingdome the more ſecured to him and his poſterity.In hoc Dei Creatoris clementia demonſtratur. Non enim truculeliae eſt & ſeveritatis, ir ā tenere uſ que ad tertiam & quartam generationem: ſed ſignum miſericordiae paenam differre peccati, &c. Hier. Comment. lib. 5. in Ezek. 18.
Herein therefore the clemency of the Creatour is manifeſted: for it is not a part of ſeverity and cruelty to withhold wrath till the third and fourth generation, but a ſigne of mercy to deferre the puniſhment of ſinne. For when he ſaith, The Lord God, mercifull, and gracious, long-ſuffering, and abundant in goodneſſe, and addeth, viſiting the iniquity of the fathers upon the children, and upon the childrens children, he ſheweth that he is of ſuch compaſſion, that he doth not preſently puniſh, but defers the execution of puniſhment.
§. 14. Of miſ-judging a profeſſion by outward judgements.
IT being ſo evident that famines befall pious polities, it Audlant qui temerè & incircū ſpectè loquuntur, & divinant, dicentes quoniam quiſpia madvenit ſames facta. Ecce etiam in adtētu juſti fames, &c. Chryſ. Hom. 32. in Gen. 12.muſt needs be a perverſe ground of cenſure, to queſtion a Religion and the truth thereof by reaſon of ſuch an event. Was there any true Church in the world, but the Church of the Iewes, while that politie ſtood? Yet was there no externall judgement from which that was not exempted. A Religion may be ſound and good, though the Profeſſours thereof (thorow their unworthy walking) pull many judgements upon their owne heads: a1 Cor. 11. 30.The Church of Corinth in the Primitive and pureſt time thereof, provoked God to judge them in this world. Yet was the Religion which they profeſſed, taught them by an Apoſtle: the Religion I ſay, not their abuſe therof. There is a better touch-ſtōe to try the truth of Religion by, then externall events. b1 Pet. 4. 17.Iudgement muſt begin at the houſe of God. cPro. 11. 31.The righteous ſhalbe recompenced in the earth. Shall then that be accounted no Church where judgements are? Or they not righteous, who on earth are recompenced? Well may we judge, that God inflicteth no judgement without a juſt cauſe. But a falſe Religion is not the onelyonly cauſe of judgement. Wherefore neither judge other Churches in their Religion becauſe of famine, plague, or other like judgements befall them: nor thinke the worſe of thine owne profeſſion, eſpecially when thou haſt evidences of the correſpondency thereof to Gods Word, for ſuch cauſes.
§. 15. Of duties which judgements under pious Princes require.
WOrthy directions are affoorded even to pious Governours and their people, by this publique judgement which God laid on Iſrael in Davids time.
Governours muſt therefore
1. Make the beſt enquiry they can into former times: and take notice of ſuch publique crying ſinnes as have beene committed, and not expiated either by any publique judgement on Gods part, or by any publique humiliation and ſatisfaction on peoples part. Such ſins are treaſured up. Vengeance may be executed for them in ſucceeding times. Succeſſours therefore ought to do what lieth in their power to make an attonement in ſuch caſes.
2. Be carefull over their people to keepe them in good order: That as they themſelves profeſſe, affect, and maintaine true Religion, ſo their ſubjects may ſubject themſelves thereto, and ſhew forth the power thereof. Not common A Principibus non requiruntur opera tantum trita & vulgaria, ſed ut ſapiāt alijs, ut vivant alijs, ut illis praeluccant omni virtutum genere. Martyr. Comment in 2 Sam. 21. 17.and ordinary works onelyonly are required of Governours: but that they be wiſe for others, live for others, and ſhine out to them in every kind of vertue. Otherwiſe, the ſinnes of ſubjects (notwithſtanding the piety of their Governours) may pull downe publique vengeance.
As for people under pious Governours,
1. They may not be ſecure and careleſſe, much leſſe diſſolute and licentious, becauſe they have ſuch Governours, as if no judgements could fall on a land in the time of good Governours. God hath many wayes to puniſh ſuch people even in ſuch times: As by inflicting ſuch judgements, as prove greater plagues to the common people, then to their Governours: as this famine was. (For famine for the moſt part lieth moſt heavy on the meaner ſort:) Or by giving over their Governours to commit ſuch ſinnes as will pull downe publique judgements: as he gave over David: or by taking away their Governours, as he tooke away Ioſiah, 2 Sam. 24. 1. 2 King. 23. 26, 29.and then powring out the vials of his indignation.
2. They muſt live in obedience to the pious lawes that are made by their pious Governours. For continuance of Divine bleſſing upon a land, there muſt be like Governours, like Subjects: each worthy of other.
Finally, Governours muſt pray for their ſubjects: and ſubjects for their Governours: that thus one may be heard for another, and one keepe judgements from another. Otherwiſe, A famine may be in the dayes of David.
§. 16. Of long continued famine.
III. *§ 2.A Famine may long continue without intermiſſion. Here was a famine of three yeares, yeare after yeare. a1 King. 18. 1. Luk. 4. 25. Iam. 5. 17.In Eliahs time a famine continued three yeares and ſix moneths. bGen. 41. 30.—45. 6.In Egypt and all the land of Canaan a famine continued ſeven yeares together. c2 King 8. 1, 2.The like was in Iſrael in Eliſhaes time. In the time of the Iudges a famine continued ten yeares, as by probable arguments may be conjectured. For, dRuth 1. 2.Elimelech with Naomi his wife went into Moab to ſojourn there by reaſon of a famine in Iſrael. e—6.When Naomi heard that the Lord had viſited his people in giving them bread, ſhe aroſe to go into her owne country. But from the firſt comming of her husband into Moab, to this her returning, ſhe had dwelt f—4.about ten yeares in Moab.
1. God ſuffers famine to lie the longer on men, that the ſmart of his ſtroake might be the more ſenſibly felt: and Why famine is long cōtinued.his judgement not lightly regarded. For they who at firſt thinke nothing of famine, ſuppoſing that they have ſtore enough laid up till the famine be gone, by the long continuance of it are brought to exhauſt all their ſtore: and when they know not whither to turne their eyes, to lift them to God in heaven.
2. Mens continuance in ſinne many times provoketh the Lord to continue his judgements on them. h1 King 18. 18While the Iſraelites continued in Eliahs time to worſhip Baal, the famine continued. But i—39, 4…ſo ſoone as they acknowledged the Lord to be God, raine fell downe from heaven abundantly, whereby the famine was removed.
3. It is long, in famine, as in other judgements, before men uſe to ſeeke after the true cauſe thereof. But they are ready to lay it on this wrong cauſe, or that wrong cauſe. As k1 King 18. 17Ahab laid the cauſe of the famine in his dayes on Eliah: and l2 King. 6. 31Iehoram his ſonne on Eliſha. And mIer. 44 18.the Iewes in Ieremiahs time, on the reformation of their idolatry: and nTertuſ. in Apolog adverſ. Gent c. 40 Cypr. Tract. 1. contr Demetr. Euſeb. Eccleſ. Hiſt. lib. 9. cap. 7.the Heathen in the time of the Primitive Churches, on Chriſtians. Men are more prone to pick out falſe cauſes, then to ſearch out the true cauſe. It appeares to be long ere David tooke a right courſe to find out the true cauſe. Three yeares had firſt paſſed over, But when men have long wearied themſelves in ſearching after falſe cauſes, and obſerve by continuance of famine that they miſſe of the right cauſe: they are forced to take another courſe, and to fly to God for help. On this ground faith the Lord, I will go and returne to my place, till they acknowledge their offence, and ſeeke my face: in their affliction they will ſeeke me early.
§. 17. Of duties by reaſon of long famine.
MVch wiſdome may be learned from this kind of Gods dealing with men, in long continuing famine; as the directions following demonſtrate.
1. When there is any cauſe to feare a famine, aSee §. 5. 6.do what lieth in thee to prevent it, and that ſo much the rather, becauſe it may long continue if once it begin. Evils that long continue are the more to be feared, and (if it be poſſible) prevented.
2. When a famine is begun, bSee A Plaiſter for the Plague. on Numb. 16. 46. §. 50, 51.in the beginning thereof humble thy ſelfe before God: ſeeke to pacifie his wrath betimes. Thus maiſt thou at leaſt prevent the extremity of famine: and move God the ſooner to remove it.
3. Provide before hand, for a long time. cGen. 41. 48. Ioſeph ſanctus quemadmodum ſames in poſterum vinceretur provida ordinatione diſpoſuit. Amb. Offic. l 3. c. 6.We have herein a worthy patterne in Ioſeph. Many cities beſieged by enemies have been forced to ſurrender themſelves to the enemy for want of laying up ſufficient ſtore for a long ſiege: which if they had done, the enemie might have been forced to raſe his ſiege, before the city were taken.
4. In famine poſſeſſe thy ſoule with patience, (Luke 21. 19.) Such judgements as uſe long to continue, require Quamdiu eſt tempus famis, to lerandum eſt durandum eſt, perſeverandum eſt uſ que in finem. Aug. Enar. in Pſal. 32.the more patience. He that by reaſon of the extremity of a famine ſaid, This evill is of the Lord: what ſhould I wait for the Lord any longer? (2 King. 6. 33.) wanted patience. Had he waited a little longer, he ſhould have had good experience to ſay, dLam 3. 26.It is good that a man ſhould both hope, and quietly wait for the ſalvation of the Lord.
§. 18. Of ſearching out cauſes of judgements.
IIII. *Sec § 2.CAuſes of judgements are to be ſought out. aIoſ. 7. 13, &c.The advice which God himſelfe gave to Ioſhua, when the Iſraelites fled before the men of Ai, tends hereunto. So doth this exhortation of the Prophet, bLam. 3. 40.Let us ſearch and try our wayes. It was a uſuall courſe with the people of God ſo to do. cGen. 25. 22.When Rebekah felt children ſtrugling together in her, ſhe ſaid, Why am I thus? dIudg. 20. 23, 27.When the Iſraelites were twice overthrowne by the Benjamites, they both times asked counſell; namely, about that matter. Though Saul were a notorious hypocrite, yet herein he imitated the cuſtome of Gods people, e1 Sam. 14. 38, &c.in ſearching out the cauſe of Gods diſpleaſure. The frequent expoſtulations of Gods people in time of judgements, adde further proofe hereto: ſuch as theſe, fExo. 5. 22.Wherefore haſt thou ſo evill entreated this people? g—32. 11.Why doth thy wrath waxe hot againſt thy people? hIudg. 21. 3.Why is this come to paſſe in Iſrael? iſer. 2. 14.Why is Iſrael ſpoiled? The Pſalmes and Prophets are full of ſuch.
The finding out of the true cauſe of a judgement, is a ready Auferamus malorum ſontem, & omnia morborum ſiſtent fluenta. Chryſad Pop. Hom. 46. Sublata cauſa tollitur effectus.way to remove a judgement: we find this true in bodily diſeaſes. Such phyſitians as are moſt skilfull in ſearching and finding out the cauſe of a diſeaſe, are moſt ſucceſſefull in curing the diſeaſe. For it is a principle verified by all ſciences, Take away the cauſe, the effect followes. They that well find out the cauſe of a judgement, wilbe carefull (if they feele the ſmart of a judgement) to pull away that cauſe. Which if it be rightly done, the end why God inflicted the judgement is accompliſhed. God having his end, he will ſoone ceaſe to ſtrike.
That which was *§. 16.before noted of the reaſon of the long continuance of judgements on children of men, is here further confirmed: namely, mens negligence in ſearching after the true cauſes of them: The power, jealouſie, and juſtice of that God (whoſe mercy moveth him upon removall of the cauſe to remove the judgement) will not ſuffer him to take away a judgement till the cauſe thereof be taken away. And how ſhall it be taken away if it be not knowne? How ſhall it be knowne if it be not ſearched after? Wherefore let all diligence be hereunto given, whenſoever we ſee any evidences of Gods wrath: or have any juſt cauſe to ſuſpect that it is incenſed againſt us.
§. 19. Of Governours care in publique judgements.
V. *See §. 2.CHiefe Governours ought to be moſt ſolicitous in publique judgements. So have been ſuch as have been guided by the Spirit of God: as aNumb. 16. 46Moſes, bIoſ. 7. 6.Ioſhuah, cIudg. 4. 6.Deborah, d1 Sam. 7. 5.Samuel, e2 Chro. 14. 11Aſa, f—20. 3.Iehoſaphat, g—32. 2, &c.Hezekiah, and others.
1. To the charge of chiefe Governours belong all that are under their government. So as the care not only of their owne ſoules, but alſo of all their ſubjects ſoules lieth on them. They are as ſhepheards to their flocke. Therefore *foreign. 1 Pet 5. 4. foreign I ſay 44. 28. A foreign. Homer I liad. …. foreign. Xenophontis dictum,Chriſt the King of Kings and moſt ſupreme Governour over all is ſtiled the chief Shepheard: and other Governors are called Shepheards, both by the Holy Ghoſt, and alſo by other authors. For the charge and care of a good ſhepheard and a good King are much alike. If any thorow their neglect of any warrantable meanes periſh, their bloud ſhalbe required at their hands.
2. Chiefe Goverours have not onelyonly liberty themſelves to uſe ſuch meanes as are preſcribed for removing publique judgements; but alſo power to enjoyne and command all under their authority to do what in ſuch caſes the Lord requireth. h2 Chro 34. 32Ioſiah cauſed all that were found in Ieruſalem, and Benjamin to ſtand to the covenant which he had made with God.
3. They being publique perſons, their example is a great inducement to others to imitate them. So as their care provoketh many to be carefull in uſing all good meanes to remove the judgement.
4. They beare Gods image, and ſtand in Gods roome: in which reſpect their ſolicitous care is both more acceptable unto God, and more availeable for effecting that which they aime at. For on the contrary ſide, their ſinnes are more hainous Regum ac Principum, & praepoſitorum ſcelere, populi plerum que delentur. Hier. Comment. in Ier, 15. lib. 3.and more pernicious then the ſinnes of private perſons. Inſomuch as a whole people is oft deſtroyed by the wickedneſſe of Governours.
Oh that ſuch as are in high and eminent places, that are ſet over others, and are as Gods on earth, were of the ſame mind that David was! That they were thorowly affected with the publique judgements that are from time to time inflicted on their land! That they were carefull and conſcionable in uſing the meanes which in Gods Word are ſanctified for removing judgements! Then aſſuredly would publique judgements be neither ſo ſierce, nor ſo long.
Let our prayer be to God daily for our governours, that the Lord would make them eſpecially ſenſible of publique judgements, and conſcionable in doing their parts for removing them. So ſhall God have the honour, they the comfort, we the profit and benefit. Otherwiſe, if Governours ſinne, Quicquid delirant Reges plectuntur Achvi. Hor. Epiſt. l. 1. Epiſt. 2. ad Lol.their people are like to feele the ſmart of it, as in Davids time, 2 Sam. 24. 1, &c.
§. 20. Of ſeeking to God for removing judgements.
VI. *See § 2.GOD is to be ſought unto for removing judgements. Obſerve all the inſtances *§ 18.before given of ſeeking out the cauſes of judgement, and you ſhall find them all to prove the point propounded of ſeeking to God. VntoUnto all which a1 King. 8 35, &c.the worthy patterne of Salomons prayer made at the dedication of the temple may well be added. bPſal. 10 15. Amos 5. 4.God himſelfe directs us to ſeeke ſuccour of him. cIſa. 8. 19.—55. 6. Zeph. 2. 3.His Prophets do much preſſe as much. dJer. 50 4. Zac. 8 21.This is made a property of ſuch as are effectually called of God, and eHoſ. 5. 15.on whom judgements do kindly worke. f2 King. 1. 3. Iſa. 9. 13.—30. 1.The contrary, that men ſhould ſeeke of others, rather then of God, is juſtly and ſharply upbraided to them.
gIſa 45. 7. Amos 3. 6.It is God that inflicteth judgements on children of men: Who then but he ſhould be ſought unto for removing them but the Lord? No creature can take away that which the Creatour ſends, but the Creatour himſelfe. As this is moſt true of all manner of judgements: ſo in particular of that which we have in hand, which is famine: whereupon I will a little more inſiſt in the Seſſions following.
§. 21. Of Gods cauſing famine.
THat God ſendeth famine upon a land, is moſt evident by theſe and other like proofes.
1. Gods owne teſtimony. For expreſly he ſaith of himſelfe, aAmos 4 6, 7.I have given you cleanneſſe of teeth in all your cities, and want of bread in all your places, &c.
2. bDeut. 28. 23, 38.Gods threatnings of this judgement. The things which God threatneth come from God.
3. cGen. 41. 16, &c. 1 King. 17. 1. 2 King 8. 1. Act 11. 28.Predictions of famine, by ſuch as were indued with the ſpirit of God. For God reveales to ſuch what he intends to do. And upon ſuch revelations men of God have foretold famines.
4. dDeu. 11. 14, 15 Pſal. 145. 16.The plenty which commeth from God. For if God be the giver of plenty: ſurely the want of plenty, yea and famine too, muſt needs be from him. For what is famine, but a want of ſuch things which the Lord giveth to ſuſtaine us? And whence commeth that want, but from Gods with-holding and not giving ſuch things?
5. The cauſes of famine; eSee § 6. Deut. 11. 16, 17 1 King. 8. 36. Pſal. 107. 34.which are ſins againſt God. Sinnes againſt God provoke Gods wrath. Gods wrath incenſed inflicteth judgements. fSee § 3.Among other judgements which are effects of Gods wrath, famine is one of the principall. Famine therefore muſt needs come from God.
6. The meanes and ſecondary cauſes of famine, which are all ordered by God. For ſecondary cauſes do all depend on the high primary cauſe, which is Gods will. gPſal. 119. 91.All are his ſervants. That this may more evidently appeare, I will inſtance it in ſuch particular meanes as are regiſtred in Scripture, and there noted to be ordered by God.