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.
1. To inform us, what we may justly fear and Use 1 expect, when God picketh out the good, and taketh many of them away. It is a sign some fearful evil is towards, where he so doth. It is a presage of war towards, either with or in a country, when men on all hands, such especially as are acquainted ⟨p. 26⟩with state-affairs, seek to get home with all expedition, whatsoever goods or wares they have in those parts, and much more their friends and children, if they have any resiant there. And it is a forewarning of little good towards a place, where God doth the like with those that be his deer ones, his darlings.
1. To informe vs, what we may iustly feare and Vse 1 expect, when God picketh out the good, and taketh many of them away. It is a signe some fearefull euill is towards, where he so doth. It is a presage of warre towards, either with or in a countrey, when men on all hands, such especially as are acquainted ⟨p. 26⟩with state-affaires, seeke to get home with all expedition, whatsoeuer goods or wares they haue in those parts, and much more their friends and children, if they haue any resiant there. And it is a forewarning of little good towards a place, where God doth the like with those that be his deere ones, his darlings.
others) The Island of the innocent shall he deliver: (that is, God will save it for his sake:) or (as others again, whom I should choose to go with, no less agreeably to our purpose:)
Job was, may be a means to save and deliver a whole city of men, otherwise guilty and ready for their sin to be destroyed. But to return again to that of Isaiah: there seems
a bank or a causey mentioned in the story, that went from the Kings house to the Temple, & was borne up with trees planted on either side of it. Which trees (saith the Prophet) as they kept up the causey, so the holy and godly in a land support and hold up the state. And as those trees, if they were removed, the bank or causey would soon come down: so that holy seed, if it be once taken away, that whole land or state is likely to come shortly after to ruin. As it was a sign therefore, that Sampson meant to bring down the house upon the heads of the Philistines, when
roof of it. So it is a shrewd sign, that God is about to ruin a state, when he plucketh away those that are the shores and the props of it. As it is an argument of destruction towards, when
he taketh away the mighty, the man of war, the Judge and the Prophet, the prudent and the ancient, the Captain or Commander, the honourable and the Counsellor, the cunning Artificer, and the eloquent Orator: So it is no less, (if not much more) an argument of the like,
when he taketh away the good and godly, the righteous and religious. Since the one are the temporal, the other the spiritual stays of a state: the one support it against the power and policy of man, the other protect Use 2 it against the wrath and judgements of God.
Besides that aThe holy seed (saith Esay) vpholdeth the land. And, bThe innocent (saith Eliphaz) preserueth the Iland: (as csome reade it:) or (as dothers) The Iland of the innocent shall hee deliuer: (that is, God will saue it for his sake:) or (as others againe, whom I should chuse to goe with, no lesse agreeably to our purpose:) eHe shall saue him, that is not guiltlesse himselfe; and euen such shall be deliuered for the puritie of thy hands: that is, some one good man, such as fIob was, may be a meanes to saue and deliuer a whole citie of men, otherwise guilty and readie for their sin to be destroyed. But to returne againe to that of Esai: there seemes gan allusion in it to ha banke or a causey mentioned in the storie, that went from the Kings house to the Temple, & was borne vp with trees planted on either side of it. Which trees (saith the Prophet) as they kept vp the causey, so the holy and godly in a land support and hold vp the state. And as those trees, if they were remoued, the banke or causey would soone come downe: so that holy seed, if it be once taken away, that whole land or state is likely to come shortly after to ruine. As it was a signe therefore, that Sampson meant to bring downe the house vpon the heads of the Philistines, when ihe pulled downe the pillars that bare vp the ⟨p. 27⟩roofe of it. So it is a shrewd signe, that God is about to ruine a state, when he plucketh away those that are the shores and the props of it. As it is an argument of destruction towards, when khe taketh away the mightie, the man of warre, the Iudge and the Prophet, the prudent and the ancient, the Captaine or Commander, the honourable and the Counsellor, the cunning Artificer, and the eloquent Orator: So it is no lesse, (if not much more) an argument of the like, lwhen he taketh away the good and godly, the righteous and religious. Since the one are the temporall, the other the spirituall staies of a state: the one support it against the power and policie of man, the other protect Vse 2 it against the wrath and iudgements of God.
2. This considered, may teach us, what cause we have to pray earnestly for the life and continuance of good and godly men among us: and how just cause of grief and sorrow is given us, when it seemeth good to God to take any such from us. There goeth a prop or shore of our state away, when any such goeth. How would we be grieved, if we should have news brought of some one of the Kings ships lost or cast away at sea? and that not without cause: for our shipping is the strength of our state; they are (as we term them) our mwooden walls. And no less cause have we to mourn, when we lose a good man; (such an one especially as is in eminent place with us,) since that such are indeed, (as he said sometime of his warlike ncitizens) ⟨p. 28⟩the best walls and bulwarks of our state.
2. This considered, may teach vs, what cause we haue to pray earnestly for the life and continuance of good and godly men among vs: and how iust cause of griefe and sorrow is giuen vs, when it seemeth good to God to take any such from vs. There goeth a prop or shore of our state away, when any such goeth. How would we be grieued, if we should haue newes brought of some one of the Kings ships lost or cast away at sea? and that not without cause: for our shipping is the strength of our state; they are (as we terme them) our mwoodden wals. And no lesse cause haue we to mourne, when we lose a good man; (such an one especially as is in eminent place with vs,) since that such are indeed, (as he said sometime of his warlike ncitizens) ⟨p. 28⟩the best wals and bulwarks of our state.
m[Greek or Hebrew]. Oraculum Atheniensibus datū; quod ita interpretatus est Themistocles. Herodot. l. 7. Plut. in Themist. Aelian. l. 12. c. 43. Galen. exhort. ad art Clem. Strom. l. 5. Euseb. praepar. l. 5. c. 24. Suid.〈non-Latin alphabet〉. Oraculum Atheniensibus datū; quod ita interpretatus est Themistocles. Herodot. l. 7. Plut. in Themist. Aelian. l. 12. c. 43. Galen. exhort. ad art Clem. Strom. l. 5. Euseb. praepar. l. 5. c. 24. Suid.
nLycurgus interrogatus cur muris urbem non cinxisset, [Greek or Hebrew] Plut. apophth. Vide eund. sympos. l. 2. c. 5. & Epictet. apud Stob. c. 5. Sed & Agesilaus quaerenti [Greek or Hebrew]. cives armatos ost•ndens, [Greek or Hebrew] quod & idem de inuenibus Spartanis Antalcidas: adiecitque, [Greek or Hebrew]. Plut. ibid. Vide Plaut. Pers. 4.4.Lycurgus interrogatus cur muris vrbem non cinxisset, 〈non-Latin alphabet〉 Plut. apophth. Vide eund. sympos. l. 2. c. 5. & Epictet. apud Stob. c. 5. Sed & Agesilaus quaerenti 〈non-Latin alphabet〉. ciues armatos ost•ndens, 〈non-Latin alphabet〉 quod & idem de inuenibus Spartanis Antalcidas: adiecitque, 〈non-Latin alphabet〉. Plut. ibid. Vide Plaut. Pers. 4.4.
1But leave we this, and pass on to the last Branch, which is, that Children suffer oft for their Parents: That Children, I say, as well good as bad, suffer ofttimes at Gods hand for their Parents offences: God punisheth the one ofttimes in the other. So punished he oPharaoh by the death of his first-borne, for his obstinate refusal to dismiss his people. So he punished pDavid, by the decease of the child begotten in adultery, for that enormous act of his. And so Jeroboam here qfor his idolatry, by the loss of a son, that no doubt to him was very deer. Yea, it is that that God threateneth, as well rin the sanction of the second precept, as oft also selsewhere, that he will visit, that is, punish the iniquity of parents upon their posterity, and that not unto one or two alone, but even to three or four descents. So not tCanaan only was cursed for his Father Chams offence; and uall Achans family destroyed for his fault; but xthe leprosy of Naaman for Giezies falsehood stuck by him and his posterity so long as any of them lasted.
1But leaue wee this, and passe on to the last Branch, which is, that Children suffer oft for their Parents: That Children, I say, as well good as bad, suffer ofttimes at Gods hand for their Parents offences: God punisheth the one ofttimes in the other. So punished he oPharao by the death of his first-borne, for his obstinate refusall to dismisse his people. So he punished pDauid, by the decease of the childe begotten in adulterie, for that enormious act of his. And so Ieroboam here qfor his idolatrie, by the losse of a sonne, that no doubt to him was verie deere. Yea, it is that that God threatneth, as well rin the sanction of the second precept, as oft also selsewhere, that he will visit, that is, punish the iniquitie of parents vpon their posteritie, and that not vnto one or two alone, but euen to three or foure descents. So not tCanaan onely was cursed for his Father Chams offence; and uall Achans family destroyed for his fault; but xthe leprosie of Naaman for Giezies falshood stucke by him and his posteritie so long as any of them lasted.
Reason 1 1. Because Children are apart of their parents possessions. It is reported of a Persian Emperor, Artaxerxes the Long-handed, that bfor such faults of his Nobles and Chieftains, as their hair had wont ⟨p. 29⟩to be pulled, their head-tire or turbans should be openly so used, and for such offences as their bodies had wont to be beaten, their robes should publicly be scourged; which was deemed to them no small disgrace. And in like manner (saith Theodoret, speaking of the plague of leprosy in mens houses and garments) doth God deal with men: cwhen they offend themselves, God punisheth them not in their persons always, but ofttimes in their possessions, in their goods and chattels, in their worldly estate. And if in their possessions, no marvel if in their children to, being part of their possessions, as is evident by the commission given and granted to Satan, concerning power over Jobs possessions, dwhich comprehended his children as well as his chattels, as appeareth by the execution of it.
Reason 1 1. Because Children are apart of their parents possessions. It is reported of a Persian Emperour, Artaxerxes the Long-handed, that bfor such faults of his Nobles and Chieftaines, as their haire had wont ⟨p. 29⟩to bee pulled, their head-tire or turbants should bee openly so vsed, and for such offences as their bodies had wont to be beaten, their robes should publikely be scourged; which was deemed to them no small disgrace. And in like manner (saith Theodoret, speaking of the plague of leprosie in mens houses and garments) doth God deale with men: cwhen they offend themselues, God punisheth them not in their persons alwayes, but ofttimes in their possessions, in their goods and chattels, in their worldly estate. And if in their possessions, no maruell if in their children to, being part of their possessions, as is euident by the commission giuen and granted to Satan, concerning power ouer Iobs possessions, dwhich comprehended his children as well as his chattels, as appeareth by the execution of it.
aLiberi inter, parentum suorum bona numerantur. Alibus. dicaeolog. l. 1. c. 30. Sunt res parentum, & in eis etiam parentes puniuntur. Tho. sum. p. 2•.2•. q. 108. a. 4. ad. 3.
b[Greek or Hebrew]. Plut. apophth. & Artaxerx. Hinc Dio Prus. orat. 37. [Greek or Hebrew].〈non-Latin alphabet〉. Plut. apophth. & Artaxerx. Hinc Dio Prus. orat. 37. 〈non-Latin alphabet〉.
c[Greek or Hebrew]. Theodoret. in Levit. quaest. 18.〈non-Latin alphabet〉. Theodoret. in Leuit. quaest. 18.
2. Yea, children are not part only of their parents Reason 2 possessions, but they are epart (in some sort) of the parents themselves; or fof one and the same body at least with them. As gthe Subjects and the Sovereign make jointly one body politic, and hthe loss of the subjects therefore is a punishment to the Sovereign: and God doth sometime punish the Sovereign so (witness *David) in the subject. So the Father and the whole family make both as one body; and evil befalling any of them is a punishment to him, especially befalling one so near as a child: (i Have mercy on me, Lord; saith the mother: My ⟨p. 30⟩daughter is distracted: kher daughters pains were a punishment to her:) and God doth oft punish the father or master so (witness lAbimelech) in his family, and those that be of it. He doth mas the Physician that openeth a vein in the arm, or (it may be) in the foot either, for some disease in the head. For so he let Pharaoh blood in the right arm, when nhe smote his first borne for his fault: so he let oDavid blood in the feet, that is, pin his subjects, (for they are the qfeet that the Sovereign standeth upon) for his offence.
2. Yea, children are not part onely of their parents Reason 2 possessions, but they are epart (in some sort) of the parents themselues; or fof one and the same bodie at least with them. As gthe Subiects and the Soueraigne make ioyntly one body politicke, and hthe losse of the subiects therefore is a punishment to the Soueraigne: and God doth sometime punish the Soueraigne so (witnesse *Dauid) in the subiect. So the Father and the whole family make both as one body; and euill befalling any of them is a punishment to him, especially befalling one so neere as a childe: (i Haue mercie on mee, Lord; saith the mother: My ⟨p. 30⟩daughter is distracted: kher daughters paines were a punishment to her:) and God doth oft punish the father or master so (witnesse lAbimelech) in his family, and those that be of it. He doth mas the Physitian that openeth a veine in the arme, or (it may be) in the foot either, for some disease in the head. For so he let Pharao bloud in the right arme, when nhee smote his first borne for his fault: so he let oDauid bloud in the feet, that is, pin his subiects, (for they are the qfeet that the Soueraigne standeth vpon) for his offence.
eFilij membra parentum esse videntur. Saluian. de provid. l. 3. Parsqune tui latitat corpore clausa meo. Ovid. epist. 2. ex Phyllidis persona. Liberi sunt quasi una persona cum patre. Alihus. l. 1. c. 30. [Greek or Hebrew]. Plut. de provid.Filij membra parentum esse videntur. Saluian. de prouid. l. 3. Parsqūe tui latitat corpore clausa meo. Ouid. epist. 2. ex Phyllidis persona. Liberi sunt quasi vna persona cum patre. Alihus. l. 1. c. 30. 〈non-Latin alphabet〉. Plut. de prouid.
fTanquam membra unius corporis. Aug. in los. q. 8. & Jun. in Josh. 7.Tanquam membra vnius corporis. Aug. in los. q. 8. & Iun. in Iosh. 7.
kAd seipsam petit adiutorium, quia in filia sua, velut in persona propria •orquebatur. Simon, Cass. in evang. l. 5. c. 24. Filia malum suum reputat. Petr. Richard in Evang.Ad seipsam petit adiutorium, quia in filia sua, velut in persona propria •orquebatur. Simon, Cass. in euang. l. 5. c. 24. Filia malum suum reputat. Petr. Richard in Euang.
1But how, may some say, doth this stand with Gods justice to punish one for another. Or how can threatening to punish sin so in posterity, stand with that which God himself enacteth elsewhere, that rthe child shall not suffer for his fathers offence; or with his answer to the people, that had gotten up a bad proverb, sThe fathers have eaten sour grapes, and the children's teeth are set on edge: thereby meaning that tTheir fathers had sinned, and they suffered: that, uthe soul that sinneth should it self die the death, and xnot one suffer for another.
1But how, may some say, doth this stand with Gods iustice to punish one for another. Or how can threatning to punish sinne so in posteritie, stand with that which God himselfe enacteth elsewhere, that rthe childe shall not suffer for his fathers offence; or with his answer to the people, that had gotten vp a bad prouerb, sThe fathers haue eaten sowre grapes, and the childrens teeth are set on edge: thereby meaning that tTheir fathers had sinned, and they suffered: that, uthe soule that sinneth should it selfe die the death, and xnot one suffer for another.
This question hath not a little troubled many, both old and new Writers: and that place in the Law, hath very much puzzled many, yea, the most of the Ancients, 1beside others; which in that regard §1they have laboured,
This question hath not a little troubled many, both old and new Writers: and that place in the Law, hath verie much puzzled many, yea, the most of the Ancients, 1beside others; which in that regard §1they haue laboured,
Either aof Satan, and his sons, all wicked ones; Exposition 1 whom bGod punisheth here that they may not be damned with him hereafter, creserving the Devil their Father to the last day of doom:
Either aof Satan, and his sonnes, all wicked ones; Exposition 1 whom bGod punisheth here that they may not be damned with him hereafter, creseruing the Deuill their Father to the last day of doome:
aPeccatores diaboli fi•ij, unus ex •••ero per ordinem persuasionis generatis hi ju carne pofiti p••i•ntur, ne in aeternum pereant: pater autem diabolus non in hoc seculo corripitur, ut in aeternum damnetur. Origen. in Exod. hom. 8.Peccatores diaboli fi•ij, vnus ex •••ero per ordinem persuasionis generatis hi iu carne pofiti p••i•ntur, ne in aeternum pereant: pater autem diabolus non in hoc seculo corripitur, vt in aeternum damnetur. Origen. in Exod. hom. 8.
Or dof degrees of sin in the soul, making the first Exposition 2 motions of sin the Father; the consent to sin the son; the act of it the grand child; and obstinacy or glorying in it the great grand-child: that God spareth men oft for the first and second, but estriketh home when sin is come to her height in the two last.
Or dof degrees of sin in the soule, making the first Exposition 2 motions of sin the Father; the consent to sin the son; the act of it the grand childe; and obstinacy or glorying in it the great grand-childe: that God spareth men oft for the first and second, but estriketh home when sinne is come to her height in the two last.
dQuidam ad animam humanam reserunt. Patrem primum vi•iorum incentivum; filiu•, ubi peccatum cogitatio concepit; neposē, ubi •ecc. opere perpetratur; pronepotē, ubi in peccato quis gloriatur. Primos ac secundos stimulos Deum non punire: actumtertium ac quarsum vindicare. Hieron. in Ezech. 18.Quidam ad animam humanam reserunt. Patrem primum vi•iorum incentiuum; filiu•, vbi peccatum cogitatio concepit; neposē, vbi •ecc. opere perpetratur; pronepotē, vbi in peccato quis gloriatur. Primos ac secundos stimulos Deum non punire: actumtertium ac quarsum vindicare. Hieron. in Ezech. 18.
