Jeroboam's sons decease a funeral sermon on part of 1 Kings 14. 17. By…Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By…
Jeroboam's sons decease a funeral sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith.Ieroboams sonnes decease a funerall sermon on part of 1 Kings 14. 17. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland, 1627London: printed by Iohn Hauiland, 1627
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.
The story briefly is this. Jeroboam, 1King of the aTen Tribes rent from Solomons house, had out of ba wicked worldly policy, put down Gods true ⟨p. 2⟩worship within his Territory, and set up Idolatry in the room of it. For this the wrath of God being incensed against him, the Lord smote with sickness ea child he had, which (it seemeth) was right deer unto him. Hereupon fthe Queen his mother, out of a motherly affection to her child, desirous to know what was like to become of it, gwith the advice of her husband also, repaireth to one Ahias a Prophet of God, hwho had sometime foretold her husband, being then but Solomons servant, that he should succeed his Sovereign in part of his Sovereignty. But because she thought she should be no welcome guest to him, ishe disguised her self that she might not be known. Howbeit the Prophet understanding from God who she was, told her, he had
This alone of all the rest should die in his bed, be laid in his grave, and mourning made for him, because some good things were found in him, he had a good heart to God, as a child might have. And as the Prophet foretold her, so accordingly it fell out: For no sooner was the Queen his mother returned, but
even as she set foot upon the threshold of the Kings house, The child died.
The storie briefly is this. Ieroboam, 1King of the aTen Tribes rent from Salomons house, had out of ba wicked worldly policie, put downe Gods true ⟨p. 2⟩worship within his Territorie, and set vp Idolatrie in the roome of it. For this the wrath of God being incensed against him, the Lord smote with sicknesse ea childe he had, which (it seemeth) was right deere vnto him. Hereupon fthe Queene his mother, out of a motherly affection to her childe, desirous to know what was like to become of it, gwith the aduice of her husband also, repaireth to one Ahias a Prophet of God, hwho had sometime foretold her husband, being then but Salomons seruant, that he should succeed his Soueraigne in part of his Soueraigntie. But because she thought shee should be no welcome guest to him, ishe disguised her selfe that she might not be knowne. Howbeit the Prophet vnderstanding from God who shee was, told her, he had kheauie tidings from God for her: That her husbands house should be vtterly destroyed; lGod would sweepe it away, as a man sweepeth away doung, till none of it be left. mThose of his stocke that died in the Citie, should bee eaten with dogs, and those that died in the field, should bee deuoured by the fowles. nThis alone of all the rest should die in his bed, be laid in his graue, and mourning made for him, because some good things were found in him, he had a good heart to God, as a childe might haue. And as the Prophet foretold her, so accordingly it fell out: For no sooner was the Queene his mother returned, but oeuen as shee set foot vpon the threshold of the Kings house, The childe died.
I will pitch upon two of either. The two General points shall be;
Points General 2 the former, that even Children are tainted with sin;
Points General 1 the latter, that Death is ever at our doors.
Point General 2 For the former, that even Children are tainted with Sin, We hence deduce it, in that Point General 1 they are subject to death. For pDeath is the wages of sin. And,qrFor sin it is that the body dies. And, sDeath came in by sin. And, tBecause all have sinned, therefore all die. uSin and Death, are as Needle and Thread; the one entering before, is a means to draw on the other, xnor would the one follow, if the other went not before. yBefore Sin was, there was no death; znor shall there be any, when sin shall be no more. It is apparent therefore, that even Children are not free from sin, in that they are subject unto death.
I will pitch vpon two of either. The two Generall points shall be;
Points Generall 2 the former, that euen Children are tainted with sinne;
Points Generall 1 the latter, that Death is euer at our doores.
Point Generall 2 For the former, that euen Children are tainted with Sinne, We hence deduce it, in that Point Generall 1 they are subiect to death. For pDeath is the wages of sinne. And,qrFor sinne it is that the body dies. And, sDeath came in by sinne. And, tBecause all haue sinned, therefore all die. uSinne and Death, are as Needle and Threed; the one entring before, is a meanes to draw on the other, xnor would the one follow, if the other went not before. yBefore Sinne was, there was no death; znor shall there be any, when sinne shall be no more. It is apparant therefore, that euen Children are not free from sinne, in that they are subiect vnto death.
q[Greek or Hebrew], stipendium: à re militari translatum. Mortis stipendium: vitae donativum. Tertull. de resurr. carn.〈non-Latin alphabet〉, stipendium: à re militari translatum. Mortis stipendium: vitae donatiuum. Tertull. de resurr. carn.
t[Greek or Hebrew] Propterea quod. Ibid. Ita potius quam, In quo uti Vulg. & Aug. de peccat. mer. & rem. c. 10. & ad epist. Pel. l. 4. c. 4. & de verb. Ap. 7. & 14. & alibi.〈non-Latin alphabet〉 Propterea quod. Ibid. Ita potius quam, In quo vti Vulg. & Aug. de peccat. mer. & rem. c. 10. & ad epist. Pel. l. 4. c. 4. & de verb. Ap. 7. & 14. & alibi.
uMors & peccatum, ut acus & filum. Sequatur necesse est poena peccatum. Aug. de praedest. & grat. c. 3.Mors & peccatum, vt acus & filum. Sequatur necesse est poena peccatum. Aug. de praedest. & grat. c. 3.
xIntrare mors non posset, nisi intrante peccato. Aug. ibid.
1. By their birth, or their off-spring. aThey come of sinful persons, of parents stained with Reason 1 ⟨p. 4⟩sin. And bwho can draw a clean thing out of that that is unclean? how can fair water come from a filthy spring? Yea even the Children of faithful and sanctified parents; howsoever (for the comfort of those that have them taken hence in their nonage) they are by virtue of their parents copy, and Gods gracious entail, cwithin the compass of his covenant; it running in those terms, dI will be thy God, and the God of thy seed; and ethe promise therefore is made not to them only, but to their Children too: and they are in that regard said in some sort to be fholy; (g If the root be holy, the sprigs also be holy:) and hclean: (i Else were your children unclean; but now they be clean:) And there is good hope therefore of the ksalvation of such; and much more comfort too, when they have received also the seal of the same. Yet certain it is, that even the children of the faithful also, (as David, who confesseth as much by himself, mEven bred in iniquity, and borne in sin;) are of themselves as deeply tainted with this corruption as any. For that nprocreation being but a natural act, the parents thereby can pass no more to their issue, than what they had naturally themselves. So othe ⟨p. 5⟩lcircumcised father bred an uncircumcised son: and pcorn though it be never so curiously severed and cleansed, from the straw by threshing, from the chaff by winnowing, qyet cometh up again, if it be sown, with both, as before.
1. By their birth, or their off-spring. aThey come of sinnefull persons, of parents stained with Reason 1 ⟨p. 4⟩sinne. And bwho can draw a cleane thing out of tha that is vncleane? how can faire water come from a filthy spring? Yea euen the Children of faithfull and sanctified parents; howsoeuer (for the comfort of those that haue them taken hence in their nonage) they are by vertue of their parents copie, and Gods gratious entaile, cwithin the compasse of his couenant; it running in those termes, dI will bee thy God, and the God of thy seed; and ethe promise therefore is made not to them onely, but to their Children too: and they are in that regard said in some sort to be fholy; (g If the root bee holy, the sprigs also be holy:) and hcleane: (i Els were your children vncleane; but now they bee cleane:) And there is good hope therefore of the ksaluation of such; and much more comfort too, when they haue receiued also the seale of the same. Yet certaine it is, that euen the children of the faithfull also, (as Dauid, who confesseth as much by himselfe, mEuen bred in iniquitie, and borne in sinne;) are of themselues as deepely tainted with this corruption as any. For that nprocreation being but a naturall act, the parents thereby can passe no more to their issue, than what they had naturally themselues. So o
aIn utero damnati ante quam nati, quia de peccato & in peccato procreati & parti. Bern. de temp. 70.In vtero damnati ante quam nati, quia de peccato & in peccato procreati & parti. Bern. de temp. 70.
fQuomodo vasa in tabernaculo sancta dicuntur, quia sacris usibus destinata, cum utique sancta esse non possint, nisi ea quae sentiunt & venerantur Deum. Hieron. ad Paulin. quaest. 2.Quomodo vasa in tabernaculo sancta dicuntur, quia sacris vsibus destinata, cum vtique sancta esse non possint, nisi ea quae sentiunt & venerantur Deum. Hieron. ad Paulin. quaest. 2.
2. By their new-birth. For rchildren should not Reason 2 need either regeneration, or baptism, the Sacrament of it, were they not before, even by their first breeding, defiled and polluted with sin. For snothing can spiritually pollute or defile, but it only. Bernard speaking of those words of the Apostle, tWe were by nature children of wrath, even as well as the rest. uWe are, saith he, by nature, children of Gods wrath, but yet not children of Gods rage, that is, of his implacable wrath, as xthe Devils are, irrecoverably therefore damned. For, saith he, yWere I not by nature a child of wrath, I should not need to be renewed; but were I a child of Gods rage, or his implacable wrath, either should I never have been renewed, or I should never have been the better for being renewed.
2. By their new-birth. For rchildren should not Reason 2 need either regeneration, or baptisme, the Sacrament of it, were they not before, euen by their first breeding, defiled and polluted with sinne. For snothing can spiritually pollute or defile, but it onely. Bernard speaking of those words of the Apostle, tWe were by nature children of wrath, euen as well as the rest. uWe are, saith he, by nature, children of Gods wrath, but yet not children of Gods rage, that is, of his implacable wrath, as xthe Deuills are, irrecouerably therefore damned. For, saith hee, yWere I not by nature a childe of wrath, I should not need to be renewed; but were I a childe of Gods rage, or his implacable wrath, either should I neuer haue beene renewed, or I should neuer haue beene the better for being renewed.
rNon ob aliud instiuta est regeneratio, nisi quia vitiosa est generatio. Aug. encbir. c. 46. Si sanctificationascuntur de fidelibus fil•j, quid opus habent baptizari? Idem de pecc. mer. & rom. l. 2. c. 26. Nemo renascatur in corpore Christi, nisi prius nas•atur in corpore peccati: Ibid. l. 1. c. 29.
s[Greek or Hebrew]. Christ. in Tit. h•m. 3.〈non-Latin alphabet〉. Chrys•st. in Tit. h•m. 3.
ySi non filius irae nascerer, non opus esset renasci: si filius furoris nascerer, avi non contigisset, aut non prosuisset renasci. Bern. in Cant. 69.Si non filius irae nascerer, non opus esset renasci: si filius furoris nascerer, aui non contigisset, aut non prosuisset renasci. Bern. in Cant. 69.
If any shall move doubt here,1 how children can ⟨p. 6⟩have sin, who neither are yet able to do, speak, wish, or think evil, yea that do not so much as know what sin is.
If any shall moue doubt here,1 how children can ⟨p. 6⟩haue sinne, who neither are yet able to doe, speake, wish, or thinke euill, yea that doe not so much as know what sinne is.
11. I might answer with aAugustine, that albeit we could not conceive how Infants should have sin; yet understanding out of Gods word, that *death came in by sin, and that it is an effect and fruit of sin, we must acknowledge that they are not free from the one, when we see them subject to the other.
11. I might answer with aAugustine, that albeit wee could not conceiue how Infants should haue sinne; yet vnderstanding out of Gods word, that *death came in by sinne, and that it is an effect and fruit of sinne, wee must acknowledge that they are not free from the one, when we see them subiect to the other.
1Answer general 1.Answer generall 1.
aInfantes qui negat peccatores, neget & mortales. Peccatum autem ut cum paruulis nascatur carnis oculis non videmus: sed quod videmus paruulos mori, cogimur confiteri cum peccato nasci. Aug. de praedest. & grat. cap. 3.Infantes qui negat peccatores, neget & mortales. Peccatum autem vt cum paruulis nascatur carnis oculis non videmus: sed quod videmus paruulos mori, cogimur confiteri cum peccato nasci. Aug. de praedest. & grat. cap. 3.
Instance 1 1. As the brood of Asps and Vipers, (for bsuch are we compared to) chave a poisonfull nature, before ever they come to venom or to sting any: or as the whelps of Lions, Wolves and Bears (for dsuch also are we said to be) ehave a ravenous disposition in them naturally, before ever they come to be able to prey, or to apprehend what prey is.
Instance 1 1. As the brood of Aspes and Vipers, (for bsuch are we compared to) chaue a poisonfull nature, before euer they come to venome or to sting any: or as the whelps of Lions, Wolues and Beares (for dsuch also are we said to be) ehaue a rauenous disposition in them naturally, before euer they come to bee able to prey, or to apprehend what prey is.
eLupi catulus dumb in lustris delitescit caecus, rapinarum rudis & ignarus, ingenium tamen rapax in se haber. Zuingl. adu. Calabapt.Lupi catulus dum in lustris delitescit caecus, rapinarum rudis & ignarus, ingenium tamen rapax in se haber. Zuingl. adu. Calabapt.
Instance 2 2. As wicked men fPauls viper, that lay stiff with cold, and for the present therefore might be handled without harm, and yet was it no less venomous all that while, than before. For is a bad man the less evil, ⟨p. 7⟩when he lieth fast asleep? Or doth ghe lay aside his wickedness together with his weed.
Instance 2 2. As wicked men fPauls viper, that lay stiffe with cold, and for the present therefore might bee handled without harme, and yet was it no lesse venomous all that while, than before. For is a bad man the lesse euill, ⟨p. 7⟩when hee lieth fast asleepe? Or doth ghe lay aside his wickednesse together with his weed.
fAct. 28.3. [Greek or Hebrew]. Dio Prus. orat. 74. Instrumenta illis explicandae nequitiae desunt. Sic tutò serpens etiam pestifera tractatur; dumb riget frigore. Non desunt tum illi venena, sed torpent. Sen. ep. 42.Act. 28.3. 〈non-Latin alphabet〉. Dio Prus. orat. 74. Instrumenta illis explicandae nequitiae desunt. Sic tutò serpens etiam pestifera tractatur; dum riget frigore. Non desunt tum illi venena, sed torpent. Sen. ep. 42.
g[Greek or Hebrew] Gyges apud Herodot. l. 1. Theano apud Laert. in Pytbag. & Plut. de aud. & de coniug. Mulier cum veste deponit & verecundiam. Hieron. adu. Jovin. l. 1.〈non-Latin alphabet〉 Gyges apud Herodot. l. 1. Theano apud Laert. in Pytbag. & Plut. de aud. & de coniug. Mulier cum veste deponit & verecundiam. Hieron. adu. Iouin. l. 1.
3. Take it by the contrary: as ha godly man is Instance 3 in the like cases a good man still, though his senses be so locked up for the time, and the use of understanding and reason so suspended, that he can neither mind nor tend any good thing for the present. For it is no natural accident that can impair spiritual grace in him; no corporal infirmity or disease that can kill that incorruptible seed kof God once conceived in the soul. And what should hinder, but that as much may be in a young child, as in a godly man so affected?
3. Take it by the contratie: as ha godly man is Instance 3 in the like cases a good man still, though his senses be so locked vp for the time, and the vse of vnderstanding and reason so suspended, that hee can neither minde nor tend any good thing for the present. For it is no naturall accident that can impaire spirituall grace in him; no corporall infirmitie or disease that can kill that incorruptible seed kof God once conceiued in the soule. And what should hinder, but that as much may be in a young childe, as in a godly man so affected?
h[Greek or Hebrew]. Epict•t. en•hir. c. 13. Stob. c. 7. Ita Aristot. de anima. l. 1. c. 4. [Greek or Hebrew].〈non-Latin alphabet〉. Epict•t. en•hir. c. 13. Stob. c. 7. Ita Aristot. de anima. l. 1. c. 4. 〈non-Latin alphabet〉.
4. To reason therefore from the state and condition Instance 4 of children themselves. They are capable of holiness, even while they are such. It is apparent in John the Baptist, who was lfilled with the Holy Ghost, even from the womb of his mother; and (as one of the ancients well saith) was mnew-bred, yet unborn. Yea so certain it is of all young ones, that belong to Gods election, that they are nregenerate and sanctified ere they go hence: since that ono unholy thing can enter into Heaven, pnor qflesh and blood inherit the kingdom of God. And if children may have habitual holiness in them, though they be altogether unable yet to do ought that is good, yea though they know not so much as what it means; why may they not as well have habitual ⟨p. 8⟩inaughtiness in them, albeit they be yet unable utterly to do ought that is evil, or to runderstand so much as what it is?
4. To reason therefore from the state and condition Instance 4 of children themselues. They are capable of holinesse, euen while they are such. It is apparent in Iohn the Baptist, who was lfilled with the Holy Ghost, euen from the wombe of his mother; and (as one of the ancients well saith) was mnew-bred, yet vnborne. Yea so certaine it is of all young ones, that belong to Gods election, that they are nregenerate and sanctified ere they goe hence: since that ono vnholy thing can enter into Heauen, pnor qflesh and bloud inherite the kingdome of God. And if children may haue habituall holinesse in them, though they be altogether vnable yet to doe ought that is good, yea though they know not so much as what it meanes; why may they not as well haue habituall ⟨p. 8⟩inaughtinesse in them, albeit they be yet vnable vtterly to doe ought that is euill, or to rvnderstand so much as what it is?
mIn utero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossib•le censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam sit natus. Aug. ep. 57. & de verb. Ap. 14. Verum regenitum si dixisset Greg. contradictionis speciem omnem su•tulisset.In vtero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossib•le censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam sit natus. Aug. ep. 57. & de verb. Ap. 14. Verum regenitum si dixisset Greg. contradictionis speciem omnem su•tulisset.
q[Greek or Hebrew]. Isid. Pel. l. 1. ep. 477. Corruptelae nomen non naturae. Tertull. de resu•r.〈non-Latin alphabet〉. Isid. Pel. l. 1. ep. 477. Corruptelae nomen non naturae. Tertull. de resu•r.
yet commeth vp againe, if it be sowne, with both, as before.
De mundatis nascitur non mundatus, quia tales non facit generatio sed regeneratio. A peccatis itaque nemo nascendo, sedomnes renascendo mundamur. Aug. de pecc. mer. & rem. l. 3. c. 9. Cum sit i• progeny natorum generatio carnalis, in progeny renatorum regeneratio spiritualis, vis ut de baptisato baptisatus nascatur, cum videas de circumciso non nasci circumcisum? carnalis est certè ista generatio, & carnalis est circumcisio; & tamen de circumciso non nascitur circumcisus: sic ergò de baptisato non potest nasci baptisatus. Aug. de verb. Ap. 14. & Albert. in Joan. 3. Vide & eund. de verb. Ap. 8.
De mundatis nascitur non mundatus, quia tales non facit generatio sed regeneratio. A peccatis itaque nemo nascendo, sedomnes renascendo mundamur. Aug. de pecc. mer. & rem. l. 3. c. 9. Cum sit i• progenie natorum generatio carnalis, in progenie renatorum regeneratio spiritualis, vis vt de baptisato baptisatus nascatur, cum videas de circumciso non nasci circumcisum? carnalis est certè ista generatio, & carnalis est circumcisio; & tamen de circumciso non nascitur circumcisus: sic ergò de baptisato non potest nasci baptisatus. Aug. de verb. Ap. 14. & Albert. in Ioan. 3. Vide & eund. de verb. Ap. 8.
oPeccatum quod mundatur per baptismum manet in eis, quos genuerunt baptisati, quomodo praeputium, quod per circumcisionem aufertur, manet in eis, quos genuerunt circumcisi. Aug. de pecc. mer. & rem. l. 3. c. 8.
qPone granum purgatum; de grano purgato frumentum cum palea nascitur, sine qua seminatur. Aug. de verb. Ap. 14. Palea quae tanta diligentia opere humano separatur, manet in fructu, qui de tritico purgato nascitur. Idem de pec. mer. & rem. l. 3. c. 8. Transmittere p•ssunt ad posteros, quod ipsi non habent, ut paleam frumentum, circumcisus praeputium, sic fideles infidelitatem. Est in illis remissione mundatum, quod est in istis simili remissione, velat circumcisione, velut irituratione & ventilation mundandum. Ibid. c 9.Pone granum purgatum; de grano purgato frumentum cum palea nascitur, sine qua seminatur. Aug. de verb. Ap. 14. Palea quae tanta diligentia opere humano separatur, manet in fructu, qui de tritico purgato nascitur. Idem de pec. mer. & rem. l. 3. c. 8. Transmittere p•ssunt ad posteros, quod ipsi non habent, vt paleam frumentum, circumcisus praeputium, sic fideles infidelitatem. Est in illis remissione mundatum, quod est in istis simili remissione, velat circumcisione, velut irituratione & ventilatione mundandum. Ibid. c 9.
rIn paruulis nec scientia est, nec conscientia▪ & est peccatum tamen originis. Aug. ad. Jul. l. 5. c. 1.In paruulis nec scientia est, nec conscientia▪ & est peccatum tamen originis. Aug. ad. Iul. l. 5. c. 1.
