jeroboam's SONS DECEASE: A FUNERAL SERMON ON PART OF 1 KINGS 14.17.  
BY Thomas Gataker B. of D. and Pastor of Rotherhith.  
LONDON, Printed by JOHN HAVILAND. 1627.   

TO MY LOVING FRIENDS AND COUSINS, Mr. NICOLAS CRISPE, And M ANNE CRISPE his Wife.  
GOod Cousins, I know not well, what should move, either others to be so importunate with you, or you with me, for the making of this, preached at the late burial of your little one, more public. Somewhat (it seemeth) you heard therein handled, that you either had not at all before heard; or not delivered (which is more likely) in that manner as then it was. And if it may bring any further light than hath formerly been given, to the clearing either of that point so eagerly opposed by the Pelagians, of sin, and the guilt thereof in Infants; or of that other doubt rather so much debated by many, concerning the justice and equity of God's proceedings in the punishing of Parents in posterity; and may either in that regard, or any other way, be useful, either to yourselves, or others, it is enough. Let it, howsoever, remain as a pledge of my continued love and affection to that Family, which since my first acquaintance with, and alliance to, I have found so much comfort in, and received so much kindness from; and upon which desiring God to continue, and multiply his graces and mercies, I take leave, and rest  
Yours ever in the Lord jesus, Thomas Gataker.   

jeroboam's SONS DECEASE.  1 KING. 14.17. The Child died. 
IT was foretold by God's Prophet of this Child, that it should die. And the Prophet (you see) proved a true Prophet: For (saith my Text) the Child died.  
Now howsoever a Child's death may seem a matter of no great moment; 
Death of Children.  yet the Death of Children, and more especially the Death of this Child, being duly considered, 
Of this Child. jeroboam's.  may well afford much matter of good use.  
The Child was jeroboam's, a good Son of a bad Father, for his Parent's sin by God smitten, before with sickness, and now with Death.  
The story briefly is this. jeroboam, 
The Story.  King of the 
a 1 King. 11.31. & 12.20.  Ten Tribes rend from Salomon's house, had out of 
b 1 King. 12.26, 27, 28.  a wicked worldly policy, put down Gods true 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 
e Abijas his Son, 1 King. 14.1.  a child he had, which (it seemeth) was right dear unto him. Hereupon 
f Vers. 4.  the Queen his mother, out of a motherly affection to her child, desirous to know what was like to become of it, 
g Vers. 2.  with the advice of her husband also, repaireth to one Ahias a Prophet of God, 
h 1 King. 11.30, 31. & 14.2.  who had sometime foretold her husband, being then but Salomon's servant, that he should succeed his Sovereign in part of his Sovereignty. But because she thought she should be no welcome guest to him, 
i Vers. 2.  she disguised herself that she might not be known. Howbeit the Prophet understanding from God who she was, told her, he had 
k Vers. 6.  heavy tidings from God for her: That her husband's house should be utterly destroyed; 
l Vers. 10.  God would sweep it away, as a man sweepeth away dung, till none of it be left. 
m Vers. 11.  Those of his stock that died in the City, should be eaten with dogs, and those that died in the field, should be devoured by the fowls. 
n Vers. 12, 13.  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 
o Vers. 17.  even as she set foot upon the threshold of the King's house, The child died.  

Points.  Now from this child's death thus considered, diverse points of Instruction readily offer themselves unto us, 

Some general, 
General.   
Some special: 
Special.   :  
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 
p Rom. 6.23.  Death is the wages of sin. And, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stipendium: à re militari translatum. Mortis stipendium: vitae donatiwm. Tertull. de resurr. carn.  
r Rom. 8.10.  For sin it is that the body dies. And, 
s Rom. 5.12.  Death came in by sin. And, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propterea quod. Ibid. Ita potius quam, In quo uti Vulg. & Aug. de peccat. mer. & rem. c. 10. & add epist. Pel. l. 4. c. 4. & de verb. Ap. 7. & 14. & alibi.  Because all have sinned, therefore all die. 
u Mors & peccatum, ut acus & filum. Sequatur necesse est poena peccatum. Aug. de praedest. & great. c. 3.  Sin and Death, are as Needle and Thread; the one entering before, is a means to draw on the other, 
x Intrare mors non posset, nisi intrante peccato. Aug. ibid.  nor would the one follow, if the other went not before. 
y Gen. 2.17.  Before Sin was, there was no death; 
z Apoc. 21.4. 1 Cor. 15.26, 54.  nor 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.  
That which may also in few words be further confirmed unto us, 

By their Birth;  
By their newbirth. 
Confirmation by Reasons 2.     
1. By their birth, or their offspring. 
a In utero damnati ante quam nati, quia de peccato & in peccato procreati & parti. Bern. de temp. 70.  They come of sinful persons, of parents stained with Reason 1 sin. And 
b job 14.4.  who can draw a clean thing out of tha 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 parent's copy, and Gods gracious entail, 
c Fidei candidati, Tertull. de monogam. & Hieron. ad Ocean. & ad Paulin. quaest. 2.  within the compass of his covenant; it running in those terms, 
d Tibi & semini tuo. Gen. 17.7, 10, 11.  I will be thy God, and the God of thy seed; and 
e Vobis & liberis vestris. Act. 2.39.  the 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 
f Quomodo 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.  holy; (
g Rom. 11.18.  If the root be holy, the sprigs also be holy:) and 
h Quomodo Gal. 2.15. non natura peccatores ex gentibus. Cartwr. Dum in Christo censentur, ex parentumfide. Morton.  clean: (
i 1 Cor. 7.14.  Else were your children unclean; but now they be clean:) And there is good hope therefore of the 
k Matth. 19.14.  salvation 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, 
m Psal. 51.5.  Even bred in iniquity, and borne in sin;) are of themselves as deeply tainted with this corruption as any. For that 
n 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.  procreation being but a natural act, the parents thereby can pass no more to their issue, than what they had naturally themselves. So 
o Peccatum quod mundatur per baptismum manet in eyes, quos genuerunt baptisatis, quomodo praeputium, quod per circumcisionem aufertur, manet in eyes, quos genuerunt circumcisi. Aug. de pecc. mer. & rem. l. 3. c. 8.  the 
l Rom. 4.11. cum Col. 2.11, 12.  circumcised father bred an uncircumcised son: and 
p 1 Cor. 15.37. Seritur solummodo granum sine folliculi veste, fundamento spica, numimento aristae, superbia culmi: exurgit copia faeneratum, compagine aedificatum, ordine structum, cultu munitum, vsque● quaque vestitum. Tertull. de resurr. carn.  corn though it be never so curiously severed and cleansed, from the straw by threshing, from the chaff by winnowing, 
q 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, ut 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  yet cometh up again, if it be sown, with both, as before.  
2. By their newbirth. For 
r Non 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.  children 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 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys●st. in Tit. h●m. 3.  nothing can spiritually pollute or defile, but it only. Bernard speaking of those words of the Apostle, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 2.3.  We were by nature children of wrath, even as well as the rest. 
u Filij irae, non furoris.  We are, saith he, by nature, children of God's wrath, but yet not children of God's rage, that is, of his implacable wrath, as 
x 2 Pet. 2.4. judae 6.  the Devils are, irrecoverably therefore damned. For, saith he, 
y Si non filius irae nascerer, non opus esset renasci: si filius furoris nascerer, avi non contigisset, aut non prosuisset renasci. Bern. in Cant. 69.  Were I not by nature a child of wrath, I should not need to be renewed; but were I a child of God's rage, or his implacable wrath, either should I never have been renewed, or I should never have been the better for being renewed.  
Both by the first and the second breeding than it is apparent, that children are not free from sin.  
If any shall move doubt here, 
Quest.  how children can 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.  

Answer general 1.  1. I might answer with 
a Infants 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. & great. cap. 3.  Augustine, that albeit we could not conceive how Infants should have sin; yet understanding out of God's word, that 
* Rom. 5.12.  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.  

Answer 2.  But 2. I answer, that it may well be conceived how even children may have sin, though not able yet to act it, or to understand at all what it is.  
Instance 1 1. As the brood of Asps and Vipers, (for 
b Psal. 58.4. Esa. 11.8.  such are we compared to) 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de provide.  have a poisonful nature, before ever they come to venom or to sting any: or as the whelps of Lions, Wolves and Bears (for 
d Esa. 11.6, 7.  such also are we said to be) 
e Lupi catulus dum in lustris delitescit caecus, rapinarum rudis & ignarus, ingenium tamen rapax in se haber. Zuingl. adu. Calabapt.  have a ravenous disposition in them naturally, before ever they come to be able to prey, or to apprehend what prey is.  
Instance 2 2. As wicked men 
f Act. 28.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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.  Paul's 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, when he lieth fast asleep? Or doth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gyges apud Herodot. l. 1. Theano apud Laert. in Pytbag. & Plut. de and. & de coniug. Mulier cum veste deponit & verecundiam. Hieron. adu. jovin. l. 1.  he lay aside his wickedness together with his weed.  
3. Take it by the contrarie: as 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict●t. en●hir. c. 13. Stob. c. 7. Ita Aristot. de anima. l. 1. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a 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 
k 1 job. 3.9.  of 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?  
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 
l Luke 1.25.  filled with the Holy Ghost, even from the womb of his mother; and (as one of the ancients well saith) was 
m In 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.  new-bred, yet unborn. Yea so certain it is of all young ones, that belong to God's election, that they are 
n job. 3.3, 7.  regenerate and sanctified ere they go hence: since that 
o Apoc. 2●. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. protrept.  no unholy thing can enter into Heaven, 
p 1 Cor. 15.50.  nor 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pel. l. 1. ep. 477. Corruptelae nomen non naturae. Tertull. de resu●r.  flesh and blood inherit the kingdom of God. And if children may have habitual holiness in them, though they be altogether unable yet to do aught that is good, yea though they know not so much as what it means; why may they not as well have habitual 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.13.  naughtiness in them, albeit they be yet unable utterly to do aught that is evil, or to 
r In paruulis nec scientia est, nec conscientia▪ & est peccatum tamen originis. Aug. ad. jul. l. 5. c. 1.  understand so much as what it is?  
This point then thus proved and cleared, the use of it it;  
Use 1 1. To acquit God from all imputation and aspersion of cruelty, or of iniquity, if he should have taken every one of us, as soon as we came into the world, and thrown us headlong (as some we need not doubt but he doth) into hell. We brought that into the world with us, for which he might justly have so dealt with us. Nor is this discrepant from our own courses in the like, kind. 
s Cant. 2.15.  Catch us (saith he) the foxes, even the young cubs too. 
t Lupus, catulus licet, lupus est, & à venatoribus captus iure confoditur. Zuingl. ad Vrban. Reg. & Gualt. apolog.  We destroy the very breed of venomous creatures, when we can come by them, as well as those that they come of; we kill the young whelps, if we light on them, as well as the old wolf or the fox; not in regard of the hurt that they have done, or are able yet to do, but in regard of the harmful disposition that is naturally in them. And just may it be with God to do the like by us, in regard of that 
u Videram nondum diem; uterique nondum solueram clusi moras; Nox me occupavit, & novae luci abstulit. Mors me antecessit, aliquis intra viscera maternaletum praecocis fati tulit: Sed numquid & peccavit? abstrusum, abditum, Dubiumque an essem, sceleris infandi reum Deus peregit. Senec. Theb.  evil disposition that is 
x Peccatum cum homine nascitur. Olympius apud Aug. ad. jul. l. 1. c. 3.  bred and borne with us. For who can in equity deny the Creator that power over the creature, that the creature hath over its fellow-creature.  
Use 2 2. To show the reason why it is so difficult a matter to make a man good. 
a Wisd. 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menard.  Man is evil by nature; he is bred and borne such. And that (we say) that is bred in the bone, will not out of the flesh. 
b Wisd. 12.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. ethic. l. 2. c. 1. Quae à natura sunt, aliter se habere non possunt. Idemque ethic. magn. l. 2. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippocrat. de leg. med. Custode & cura natura potentior omni. Naturam expellas furca licet usque recurret. Horat. epist. 10. l. 1.  Those things that are natural cannot easily be altered. You may tie or mousle a wolf, so that he cannot pray or bite; or you may beat him so bound, till he be not able to stir; but 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Olymp. 11.- natura recurret Ad mores fixa & mutari nescia. Horat. satire.  you shall never be able to beat his wolvish nature out of him. But sin it is natural to us, and cannot therefore be removed, but by a supernatural power. As 
d Nemo bonus, qui non ex malo bonus. Aug. in Prosp. sint. 155. Ad neminem ante bona mens venit, quam mala: omnes praeoccupati sumus. Sen. ep. 51. & 76.  no man is good, but of bad made good; so no man can but 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pindar. Olymp. 9 Bonus vir sine Deo non est. Sen. ep. 41. Nulla fine Deo mens bona est. Idem ep. 73.  by a divine power of bad be made good. Sin cannot be wrought out of us by any means, but those that God himself hath sanctified and set apart for that purpose, and by his gracious blessing accompanying the use of them.  
3. To admonish parents of their duty concerning Use 3 their children; to begin as soon as they can with them, and as they are capable of aught, to use the good means by God himself prescribed for the working of this inbred naughtiness out of them. Be as careful for your children in regard of their souls, as you are wont to be 
f Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt: sic animos quoque ad plaeraque duriores robur ipsum facit. Quintil. instil. l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est. Pelag. ad Demetr.  for their bodies. If ought grow awry there, you are forward enough to be tampering about them, seeking help, and using means for them, while they age yet young, and their bones gristly and 
f Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt: sic animos quoque ad plaeraque duriores robur ipsum facit. Quintil. instil. l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est. Pelag. ad Demetr.  tender, before the 
g Cerea flicti. Horat. art. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. paedag.- argilla qu●duis imitaberis 〈◊〉▪ Horat. 1. 〈◊〉. 2.  joints be knit, and the bones grown stiff, that may make it the more incurable. Oh be as wise and as provident for them in regard of their souls. Since you are informed that they generally grow awry by nature, use with all speed; and all diligence, all good means to remove this enormity, and to set them right and straight as soon as possibly may be, before that nature and custom (a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. thet. l. 1. c. 11. Videcund. s●p. ethic. magn. l. ●. c. 6. consuetudo altera natura. Cic. fin. l. 5.  second nature) concurring, make 
i jerem. 13.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dinarch. adu. Aristogit. Dum feruitur libidini facta est consuetudo; & dum consuetudini non resistitur, facta est necessitas. Aug. confess. l. 8. c. 5. Natura enim & consaetudo vobustissimam faciunt & invictissimam cupi ditatem. Idem ad Simplic. l. 1. q. 1. Inueterata in nobis malorum omnium labe, aliter iam non vitiosi esse non possumus, nisi ut omnino non simus. Saluian. de provide. l. 6. Longo quod usu in peius usque induruit, Mult●facilius fregeris, quam flexeris. Bu●●an. Bapt.  the cure at least the more difficult, if not the evil irrecoverable.  
Use 4 4. To admonish each one for himself, to take heed how obstinately he go on in sin, how he wilfully add to this original corruption further actual transgression. 
k 1 Pet. 4.4.  It is sufficient (saith the Apostle) that we spent the former time of our ignorance in the lusts of the flesh, etc. So it was sufficient, yea and more than sufficient for us, that we brought into the world with us that inbred naughtiness, for which God might justly then have destroyed us. And if therefore 
l Rom. 2.4.  concerning the 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  goodness and long suffering of God, who hath hitherto borne with us, and in much mercy forborn us, we shall still wilfully run on in the practice of sin, and so 
n Deut. 20.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristat. Ethic. l. 7. c. 2. Quod Galen. sic extulit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Quod malim, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Erasm. chil. 2. cent. 1. adag. 8. Name & Aristot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  add drunkenness to thirst; we shall but 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 2.5. Sicut mittentes pecuniam in gazophylacium, quod ubi tam impletar confringitur, Stella in Luc.  treasure up wrath against the day of wrath, and make our judgement at length the more intolerable.  
The other General point, that from the death of children we observe, is, 
Point 2. General.  that 
 Death is ever at our doors.  

p Mors ubique nos expectat. Aug. de spir. & anim. c. 51. Erras, si in navigatione tantum existimes, minimum esse qua à m●rte vita diducitur. In omni loco aequè tenue interuallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49. Quod enim tempus morti exemptum est? A quo prope non est, parata omnibius locis, omnibus momentis? Idem ep. 30. Mors ubique praesto est: occurrit undique. Idem not. quaest. l. 6. c. 2.  It lieth in wait for us not in our fields, or our streets, or our shops, or our beds only, but in our cradles to, in our swathing-bands, in the childbed, in the childbirth. 
q Quomodo Sen. ep. 122. Nullum animal sine metu mortis in vitam predit.  None come into life, but by peril of death. Death is near at hand with us, 
r Senibus mors in ianuis, adolescentibus in insidijs est. Bern. de convers. c. 14. Et sub eodem pueritia fato est. Fuscus Sen. suasor. 2.  not in our old age, or our decaying time only, but in our man's estate also, in our riper years, in our youth, in our childhood, in our infancy itself. How many are carried 
s Ab utero ad urnam. job 10.19. & 3.11.- protinus quosdom editos N●x occupavit, & novae lucī abstulit. Sen. Theb. In ipso saepè lucis exordio mors nascentem sequitur. Hieron. ad Paul. Concord.  from the womb to the tomb, (as job speaketh) from birth immediately to burial? yea, how many die 
t Eccles. 6.3. Psal. 58.8. job. 3.16.- aliquis intra viscera Materna letum praecocis fati tulit. Sen. Theb. Ita necessaria crudelitate in utero trucidatur infans, matricida, ni moriturus. Tertull. de anim.  in the womb? how many perish unborn, before ever they come to light, ere they know what life meaneth, or 
u Dubium an essem. Sen. Theb.  we know that they live. That young go as well as old, and children die as well as others, we have as well a visible as a vocal sermon preaching it to us at this present.  
That it is so therefore, it is of itself evident, and daily experience is a sufficient proof of it. The reason why it is so, is no less apparent.  
For, to pass by that general reason from the former point, that therefore Children also are subject to death, because they are not free from sin; 
Reason general.   
1. There is no certain stint, term, or lease of Reason 1 man's life. 
a Psal. 31.15.  Our times are in God's hands. As for our 
b Levit. 25.23 Deus solus proprietarius est: homines ad placitum coloni. St. jun. vindic. l. 1. Aduenae nascendo, incolae vivendo, quia migrare compelluntur moriendo. Aug. in Levit. q. 91.  lands, so for our 
c Vita da●a est utenda, data est— Mutua, nec certo perso●uenda die. Pedo ad Liu.  lives we are but God's tenants at will. And he may turn our souls out of these 
d 2 Cor. 5.1.  mud-walled cottages of our bodies, when he will. 
e Prou. 20.27.  The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  breath of man (saith Solomon) is as 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a candle of Gods lighting. And as we do with our lights, so doth God with our lives: we light candles, and put them out again as we list: some we do out as soon as they begin but to burn; some we let alone, till the wax or tallow be half wasted; some till week and wax all be spent. So doth God with us; he setteth our 
h Vita enim lucu usura dicitur, job 3.20. Mers nocti fimilis perhibetur. Nobi● cum semel ●xcidi● brevis lux, Nox est perpetua una dormienda. Catul. epigr. 5.  life up as a light, and when he seeth good, he doth it out again, with some sooner, with some later, but with each one when himself will.  
Reason 2 2. The bonds that tie soul and body together, are no stronger, if not rather more tender, in children, than in others of riper years. 
i Esai. 40.6. 1 Pet. 1.24.  All flesh is as grass. But children are as flowers, or blossoms, more tender usually than any other part of the plant: The 
k Esai. 40.7, 8. Psal. 103.15, 16. job 14.2.  flower sooner fadeth, than the herb itself doth: the blossom is sooner blasted and blown away, that the fruit that followeth it, is wont to be, when it is once knit. Yea, to hold to our former resemblance; a candle is sooner and more easily blown out again, when it is but new lighted, than when it hath burnt awhile. And with less difficulty is this light of life puffed out in those, whom it is but newly, and scarce thoroughly yet, kindled in.  
The Use whereof may be,  
Use 1 1. To discover their folly, that presume of long life, in regard of health and youth. They are but young yet, and therefore they may live long and see many a good day. And they are healthy and strong, and may therefore hold out as well as others, as long as any. Yea, but there is none of those that thus say or think, so young, but they have seen many younger go; none so strong, but that they may have seen as strong, if not stronger, go than themselves. 
m Psal. 90.4, 5, 6. Vno die totam hominis vitam conclusit. Philip. in job 1. Instar totius vitae dies est. Sen. Epist. 61. Vide Cic. Tuscul. l. 1. cum Ephemero bestiola hominem committentem.  Man's life is as a day. And as we see that days are not all of one length; there are Summer, and there are Winter days; some longer, some shorter; some of more, some of fewer hours: So is there no less variety in the length and size of men's lives, according to that time that God hath pleased to allot each. But herein again there is great difference between this natural day and the day of man's life; that 
n Nihil interest inter diem & seculum. Sen. ep. 100 Nihil enim habet longissimi temporis spatium, quod non in uno die invenis, lucem & nocte, & alternas mundi vices: plura, non alia facit ista nox, alias contractior, alias productior, Idem ep. 12.  the natural day, be it never so short, it hath a morning, a noon, an afternoon and an evening; whereas the day of our life may have a morning, and no noon, or a noon and no afternoon. 
o Amos 8.9.  The Sun (as the Prophet speaketh in another sense) may set with us at noon day. We may be suddenly snatched away 
p job 15.33. & 21.23.  in the flower of our youth, in the prime of our age, in the height of our health, in the chief of our strength. Yea, the 
q Psal. 129.6. Solstitialis velut herba solet, Oftentatus raptusque. simul. Auson. profess. Allusit ad illud Plaut. Pseud. 1.1. Quasi solstitialis herba paulisper fui; Repent exortus sum, repentino occidi. Et ad illud Virg. Aen. 6. Ostendent terris hunc tantum fata, nec ultra Esse sinent.  Sun may set with us, so soon as it is up; it may but peer out, and twinkle awhile with a twilight, and in the twinkling of an eye instantly go down again. It is a vain thing therefore, for any in regard of youth, to presume of long life, when as length of life no way dependeth upon youth, and we see young go as well, yea as oft as old do.  
Use 2 2. Is it so that death is ever at our doors? Then it standeth us in hand to live ever in expectation of it. 
r Mors te ubique expectat: & tu igitur, si sapis, eam ubique expectabis. Aug. de spir. & anim. c. 51. Bern. medit. c. 3. & Ocul. moral. c. 7. Incertum est, quo te loco mors expectet: Itaque tu illam omni loco expecta. Sen. ep. 26.  Doth death (saith one) he every where in wait for thee? then thou also, if thou be'st wise, wile be prepared always for it. Say thou as blessed job saith, and do as he (no doubt) also did; 
s job 14.14.  All the days (saith he) of mine appointed time here, I will wait till my change come, that is, till the time come of my decease and departure hence. Nor let the young man think that this lesson is for old men only. No: 
t Eccles. 12.1.  Remember thy Maker (saith Solomon) in the days of thy youth. 
u Mors tam iweni ante oculos debet esse quam seni. Non enim citamur ex censu. Sen. ep. 12. Eata seriem non servant. Jbid. 62.  It standeth young men upon as well as old, to prepare for death, because youth as well as old age is subject to death. And though there may be affirmative, yet there are no negative signs of it. Of doomsday there are both; of thy death's day but the one only. Of the general day of doom, there are signs both affirmative, such 
x Matth. 24.32, 33. Luk. 21.30, 31.  as show that it approacheth and draweth near; and negative, such as show that it shall not be as yet, because they must go before it, and it shall not come therefore, before they be fulfilled, as 
y 2 Thess. 2.3.  was the revelation of the man of sin, and is yet 
z Rom. 11.25, 26, 31.  the Conversion of the jewish Nation. But of the particular day of any man's death, howsoever there may be signs affirmative, such as show the nearness of it, as old age, decay of nature, some diseases, and the like; yet there is no negative signs of it ordinarily, (howsoever 
a Luk. 2.26.  Simeon and 
b Matth. 16.28.  some others have had some extraordinarily given them) such as may show that as yet it shall not be. A man cannot say, I am young, and therefore I shall not die yet; for 
c Mixta senum ac invenum densantur funera, nullum saevacaput Proserpina fugit. Hor. carm. 1.28.  he may be taken away in his youth. A man cannot say, I am strong, and therefore I shall not die yet: for with the sudden stroke of an apoplexy may he be struck down 
d job 21.23.  in his chief strength. A man cannot say, I am healthy, and therefore I shall not die yet: For 
e Nunquid ut homo concidat res magni molimenti est? etc. Sen. ad Marc. c. 11. Nihil tam exiguum est, quod non in pernicien generis humani satis valeat. Idem qu. nat. l. 6. c. 2.  there needs no long sickness, yea no sickness at all, to deliver a man up to death. As a man may die well before he be old, so may he well die also, and yet never be sick. Since that death therefore lieth in wait for us, as well in youth as in age, it behoveth young as well as old to be prepared for it.  
3. Are young children also subject to death? Let those whom God hath blessed with children then, Use 3 hence be admonished, to apply themselves betimes to work good things into them; since that they know not how soon they may be taken away from them. That if it shall please God to call for their children, while they are but young yet, away from them, they may with the more comfort part with them, when they may be able to say of them, as it is said 
f Vers. 13.  of the child spoken of in my Text, As young as they were, yet there were good things in them; some seeds and sparks of grace began to appear in them. We are wont to be troubled, when God taketh them away from us, if we have not been so careful as we think we should have been, in something concerning the health of their bodies: But we have more cause to be troubled, when our hearts shall tell us, that we have been negligent and reckless about them, in such things as concerned the state and welfare of their souls.  
4. Are our children thus subject to death, and we Use 4 know not how soon they may be taken away from us? Then as the Apostle speaketh in the like case, 
g 1 Cor. 7.29. Nostros sic habere, sic amare debemus, tanquam nihil nobis de perpetuitate, in ò nihil de diuturnitate i● sorum promissum sit. Sen. ad Marc. c. 10.  Let those that have children be as if they had them not. Not that Parents should not love and affect their children: they are 
h Tit. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  commanded so to do: and they are worse, I say not, than heathen, but than 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de amor. prol.  bruit beasts, that do otherwise: and it is well made a note therefore of men 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1.28.  given up to a reprobate mind, and cast behind even the government of nature, as well as the guidance of grace, to be 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 1.30.  devoid of natural affection. But that they should not so set and fasten their affections upon them, that they should be unwilling 
m Tulisti, quia tuus erat: gratias ago, quod dedisti; non obmurmuro, quoniam abstulisti. Bern. de temp. 110.  to part from them, when God shall please to call for them, 
n Iosh. 24.3, 4. Psal. 127.3. Abstulit; sed dedit. Sen. ep. 63. Non moeremus, quod talem amifimus; sed gratias agimus, quod habuimus. Hieron. epitaph. Paul.  from whom formerly they received them, and who hath therefore best right and title to them. So therefore must thou labour to have thy children, and endeavour to stand so affected in regard of them, that if God should call for thine Isaak, thy darling from thee, (
o Gen. 22.1.  Take thine only son, saith he, Isaak, thy Son that thou lovest:) thou mayst be willing to offer him to God with thine own hands. If he call for one of many, as 
p Anytus.  he of Athens, when Alcibiades a young gallant came revelling into his house, as he sat with some strangers at supper, and took away the one half of his plate; and his guests stormed and took on at it; 
q Vise Plut. in Alcib. & in Erotic. & Athen. dipnosop. lib. 12.  he told them, he had dealt kindly that he less them the other hal●●●, that 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he took not all, when all was his; so repine not thou, for that that is gone, but be thankful to God, for those that be left; he that taketh one, might as well, if he would, have taken all, and it is his mercy if he leave thee any. Yea; labour to be like job, to be affected as he was. When God took not one of them, but 
s Percussus subita orbitate filio●●m, ut quos sigillatim susceperat, simul perderet; tanquam eorum numerositas, non unde foelicitas ernaretur, extiterit, sed unde calamitas augereti●●. Hugo Vict. de patient. c. 11.  all his children at once from him, 
t job 1.21.  The Lord (saith he) hath given; and the Lord hath taken: Now blest be his name. He parteth with them as one would do with a nurse child, that the parents of it had sent for home again. And indeed (to speak as the truth is) we are but as foster fathers and nursing mothers to those children that God blesseth us here with; their true 
u Matth. 23.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 3.  Father indeed is above in Heaven. So therefore should we esteem of them, as of children by God put to nurse to us; whom therefore, when he shall see good to call for them home from us, we should be as willing to return to him, as we would a nurse child, though we loved it as our own, to the parents of it, when they should send for it; the rather, knowing that they shall be, and do better with him, than they have done, or can do with us.  
And thus much for the two general points that from hence we observe: 
Points Special.   
We pass now to the special: which shall be these two, that 
 The good go oft before the bad, and that, 
 The good die ofttimes for the bad.  
For the former, 
Point 1. Special  howsoever we might hence observe, that 
 The good go as well as the bad. Yet passing by that for the present, as having handled it on the like occasion 
a See, Abraham's Decease on Genes. 25.8.  elsewhere, the point that I purpose now to insist on shall be this, that 
Point 2. Special.  The good go oft before the bad; 
 That they die not only as well as they, but they die oft even before them. So the Prophet telleth us, that 
b Esai. 57.1.  The righteous perish, and good men are taken away: when the wicked meanwhile are left behind still. And the Psalmist complaineth, that the godly were taken away so fast, that there was scarce one good man left. 
c Psal. 12.1.  Help Lord, (saith he) for there is not a godly man left, the faithful are failed from among the children of men. But there is 
d 1 job. 5.19.  a world of wicked ones left still. 
e Psal. 12.8.  The wicked (saith he) walk on every side. Here we see (to go no further) jeroboam's good son taken away, when his ungodly father, 
Reasons 2.  and his wicked brethren, with the rest of that profane and irreligious family still remain.  

 Now this God thus disposeth, 
 Sometime in judgement, and 
 Sometime in mercy.  
Reason 1 1. In judgement sometime. For 
f 1 Pet. 4.17.  judgement beginneth at God's house. 
g jer. 25.17, 28, 29.  The cup of God's wrath is sent first to jerusalem: she beginneth to the rest of it. 
h 1 Cor. 11.30.  The mortality at Corinth seized upon the Believers there for their abuse of the Sacrament, s●●it some of them, and sweep away other some of them, when many an Infidel escaped, and went scot-free the while. 
i john 25. ●. Planta ferax falcem patiturque petitque frequnentem, Cultoris 〈◊〉 recisa mamu. Dum rigid● r●bus inf●lix intalla mucrone Permanet, hibernis esca futura focis. Non pacitur impi●s, 〈◊〉 farmentis 〈◊〉 ad 〈◊〉: non 〈…〉 ad proficiendem purgationem. Aug. ad Faust. l. 22. c. 21.  The fruit tree is oft pared, and pruned, and trimmed▪ while the brier standeth by it unstirred and untouched, till it come at length to be fantod at once for the fire. The stormy shower and rain lighteth first on the high bills, and 
k 〈◊〉 11.35.  having washed them, than runneth down to the vale, and there 
t Zach. 9.1.  settleth with all the filth in the bottom.  
2. In mercy, (though in that judgement also there Reason 2 be mercy; yea, it is not 
u Habb. 2.3.  mixed only with mercy, but even the very judgement itself also is a mercy, because 
x 1 Cor. 11.32.  it preventeth a greater mischief; but this in mere mercy without admixtion of wrath,) when (as the Prophet saith) 
y Esai. 57.1.  they are taken away from the evil to come. So was it foretold josias that he should be taken away, 
z 2 King. 22.20.  that he might not see the evil that should befall that place and his people. And so of this child, that 
e Vers. 12-16.  he should die beforehand, that he might not see and suffer in those fearful judgements that should betide his Father's house and stock after his decease. God doth in this kind, as we would ourselves in the like case, had we children either at nurse or at school in some place, where some trouble were like shortly to be; and so dangerous being and abiding there for them: For example, had any of you had a child at Breda, abiding there to learn the language, or for some other such end, and should have heard that Spinola had an intent and purpose to come and sit down with all his forces, as he did also, before it; what course wouldst thou have taken in this case; but in all haste to send away for thy son, and to cause him to come home to thee, where he might be in better safety? 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plut. add Apollon.  In like manner doth God with his that he hath at nurse or at school here, when trouble and danger is toward those places where they make their abode, he calleth for them away, he taketh them home to himself, where they are sure to be safe, far from touch or view of evil.  
Yea but, 
Question.  how doth God (may some say) then make good 
a Exod. 20. 1●. Deut. 5. ●●. Ephes. 6. ●●.  his promise of long life, made to good and obedient children? such as we need not doubt but that this son of jerobeams was; for where there is goodness to God, there cannot but be a care of all good duty and due respect to those that are as 
b Itaque mandatum hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat Philo de decalog. & tabulae came pri●r● dicat.  in God's room, and whom 
c Matth. 16.4.  God hath enjoined honour to be given unto.  
To this I answer;  
Answer 1 1. That long life is there promised so far forth as it may be a benefit and a blessing. Now howsoever it may be a blessing to live long, to 
d Psal. 128.5, 6.  see jerusalem in prosperity, and peace upon Israel: yet to live long, 
e 1 Sam. 2.32.  to see the enemy in the gates of our people, to see 
f Zech. 14.21.  the Canaanite in God's house, 
g Psal. 74.4.  God's adversaries roaring in the midst of his Sanctuary, and their ensigns in way of triumph set up in his Temple: so to live long, I say, might be no benefit at all, might be a curse rather than a blessing: because 
h Sic diu vivere, est diu torqueri. Aug. de temp. 113.  so to live long, were but to live long in misery, so to live long, were rather 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apud Plut. de provide.  to be long a dying, than to live long: For how can a man be said truly 
k Hincillud, Exigua pars est vitae, quam nos vivimus. Caeterum omne spatium non vita sed tempus est. Sen. de breu. vit. c. 2. Potest fieri, imò saepe fit, ut qui diu vixcrit, parum vixerit. Idem ep. 49. In longissima vita minimum est quod vivitur. Idem ep. 98. Quem saevaden, pestai a portu exceptum huc & illuc tulit, 〈…〉 in orbem egil, non ille multum ●auigau●, sed mult●m 〈◊〉 est, Idem de 〈◊〉 8. Non illediu vixit, sed diu fuit. Ibid. Ita de disco●di con●ugio ●hemis● den anima. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to live then, Answer 2 when he hath 
l Gen. 27.46. job. 7.25.  no comfort of his life?  
2. God in such cases maketh his word good, in that in stead of a less good, he giveth a better a greater. To use Chrysostom's comparison: 
m Chrysost. alicubi. sed locus iam non fuccurrit.  Thou comest to a Goldsmith or a jeweller, that hath among other stones on his stall, a sorry Achate, and a rich Adamant; thou cheapenest, and bargainest with him for the Achate, and in stead of the Achate he delivereth thee the Adamant; wouldst thou say, he did thee wrong? Or suppose thou comest to a great landed man, and dealest with him for some term of years in a farm; and when the deeds come to be drawn, he maketh over to thee the fee-simple of a manor. Even so dealeth the Lord here. 
n Psal. 21.4.  The King (saith he) asked life of thee, and thou gavest him long life, even for ever and ever. He promiseth long life, and for that lease of life of some few years continuance, he bestoweth a perpetuity; in stead of a miserable long life here, he giveth a blessed and incorruptible eternal life elsewhere. He maketh them payment (saith 
o Chrysost. in Rom. hom. 7.  Chrysostome) in stead of 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  black monies in a strange Country, in 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good gold at home in their own.  
Now the consideration hereof may  
1. Teach and admonish us, to suspend our censures Use 1 in regard of those that are taken away from us: and not to justify ourselves in regard of those that we survive in times of mortality, or that perish at any time when we escape. They may go for the better, and we be reserved for worse matters, to see and suffer more misery which they are taken away from. 
r Malac. 3.17.  These shall be my 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idquod in thesaur l● praecipuum & primarium habetur.  jewels (saith God by Malachy) in the day that I do this. God doth, as men in the like cases. If their houses be on fire, or in danger of firing, their jewels and their treasure is that that they have most care of, and that in the first place therefore they will endeavour to remove: so doth God with his, that are his jewels and his treasure, (for so 
t Exod. 19 ●. Deut 7.6. & 14. ●. & 26.18.  he termeth them, and so he esteemeth them) when the fire of his wrath is seized, or ready to seize on the places they abide in, he snatcheth them thence, and removeth them to places of better security. And what place more secure than Heaven, his own house? Or where can they be safer than with himself?  
Use 2 2. It may comfort parents, in regard of their children that God taketh away from them, especially having seen signs of grace and goodness in them, such as their tender age and few years may afford: that it is no argument of God's hatred, no nor of his anger always, to be soon taken away. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menand. Plut. ad Apollon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. Prus. orat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. 29. Dij coeles●es quibusdam pi●ssimis mortem, tanquam summis praemium persoluerunt. julian. apud Ammian. l. 25.  They go soon oft, whom he best loveth. Those children that their parents most affect, though they put out from them upon necessary occasions, yet they desire as soon as may be to have home to them again; especially if they be not like to do so well where they are, or if some sickness and mortality begin to reign in those parts. Nor may they doubt, being good children, but that the change shall be with them for the better: he that hath 
b Exod. 20.12.  promised them long life, will make his word good to them with advantage. They shall have 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Psal. 114.  true life indeed for that, which in comparison of it, is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eur●p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem apud Plut. ad Apollon. Qualis est enim vita haec infulix, misera, qua semper ad non esse, tendit. Chrysost. in. Psalm. 143.2.  not worthy the name of life; and for this transitarie and temporal, that everlasting and eternal. Besides that, they know not what a mercy it may be to them, that they are so soon taken, and what misery they might have lived either to fee or to suffer. That which, as the times are, considering how the aduers●…rie getteth ground daily on God's inheritance; and how the scourge hath run over a great part of God's portion; and that we know not how soon it may pass over unto us to; may serve much to mitigate the grief that parents are naturally affected with for the loss of their little ones; since that they know not 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ad Apoll. O ignaros malorum svorum, quibus non mors ut optimum inventum naturae laudatur? quae sive faelicitatem includit, sive calamitatem repellit, sive satiotatem aut lassitudinem senis terminat, sive iwenile aewm, dum melio●a sperantur, in flore de ducit, sive pueritiam ante duriores casus reuccal, omnibus finis, multis remedium, quibusdam votum, de nullis melius merita, quam de his, ad quos venit antequam invocarctur. Senec. ad Marc. c. 20. Cogita quantum boni●pportuna mors habeat, quam multis diutius vixisse nocuerit. Ibid.  what evils their children are taken away from, or what they themselves may live to see, which would be far 
f Matth. 24.19.  heavier unto them for such hanging upon them, than they would be for themselves otherwise. Howsoever, they may assure themselves, that their children gone to God, are 
g In meliorem emittitur vitam, tranquillius tutiusque inter divina mansurus. Sen. ep. 71.  safer and better with him, than they either were, or ever could have been with themselves here.  
And thus much for the former special point, to wit, that 
 The good go oft before the bad.  
We pass now to the latter of them, which (as before you heard) is, that 
 The good go oft times for the bad. 
Point 2. special.  And (if you please) yet a little more generally one way, though more specially another; that Branch 1 
 The Child suffers oft for the Father's offence.  
Let them be, whether you will, either two distinct Branch 2 points, or two several branches of one and the same point: since that both of them alike arise from my Text, and there is in it a pregnant example of either.  
For the former of them, 
Point 3. special.  that The good go for the bad. We have a precedent of it in that good King jesus, 
b ● King. 23.25, 26, 27, 29.  who was cut off, and his life shortened for the sins of his people, and the remainder of Manasses his sins rife still among them: as also in this good Child taken away for the sins of jeroboam.  
Now the reason why the godly go thus for the wicked, is  
Reason 1 1. That they may not perish with and among them, when some heavy judgement is coming in upon them. As 
c Gen. 19.12, 13, 15, 16, 29. 2 Pet. 2.6, 7, 9  God sent his Angels to fetch Lot and his out of Sodom, when Sodom was to be destroyed with fire and brimstone from Heaven, that they might not be 〈◊〉 up with the inhabitants of it: 
d Gen. 6.13. & 7.1, 4.  He caused Noa to go into the Ark, as it were out of the world, when he was determined to drown the world with a general deluge, that he might not with the rest miscarry: So took he here jeroboam's son out of the way, 
e 1 King. 14. ●1. & 15.29, 30.  that he might not be either eaten with dogs, or devoured with the fowls, as the residue of that impious house and race were.  
Reason 2 2. That they may not preserve those from perishing, whom God is determined to destroy. It is said of Moses, that 
f Psal. 106.23.  he stood in the gap, to keep out God's wrath, from breaking in upon his people, when God was minded to destroy them. And of Phineaz, that 
g Psal. 106.20, 30.  when the plague had made a breach in upon them, he was a means to stay it from further proceeding. God therefore when he is res●lu●d, to proceed in judgement against a people, he taketh those away from them, that may intercede for them, that by their 
h Gen. 18.31, 32. jer. 5.1. Ezek. 14.14, 16, 20.  presence or 
i jer. 7.16. & 11.14. & 15.1.  prayers, may stay his hand, as Moses, (
k Exod. 32.10. Multum Moisi permittit creator omnium; & feriendi licentiam quarit à Mose qui Mosevi fecit. Bern. de temp. 83. Sine me, ait, ut ille non sineret, Tertull. ad. Marc. l. 2.  Let me alone, saith God to him, that I may destroy this people) and as Lot, (
l Gen. 19.21.  I can do nothing, saith he, as long as thou art here) that may turn away the storm, as he did 
m Gen. 19.20, 21.  from Zoar, that had else as well as 
n Gen. 19.24. Amos 4.11.  Sodom, Gomorrha, 
o Deut. 29.23. Hosh. 11.8.  Adamah, & Zeboim been destroyed; that may stand in the gap, when it is breaking in, or make the breach up again, when it is broken in, and preserve from perishing either in whole or in part. God, he doth, as men are wont to do with those they desire to destroy. He that would set upon a strong man, (saith out Saviour) will 
p Matth. 12.29. Luke 11.22.  first, if he can, disarm him. They that would conquer a country, if they can seize upon their munition, will not fail to make themselves first masters of that; for they know then, they shall have no power to resist. Now the godly, they are the munition, the strength of a state; 
q i. vis & robur Israelis. jun. in not.  the chariots and horse of Israel; saith 
r 2 King. 2.12.  Elizaeus of Elias, and King 
s 2 King. 13.14.  joas of Elizaeus. These therefore God taketh away, and so disarmeth a state, when he is bend to destroy it, that so his wrath may find no resistance. And there be but any one good in jeroboam's house, go he must: God's sentence against it cannot be executed, till he be taken out of it.  
The Use whereof may be,  
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 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 dear ones, his darlings.  
Besides that 
a Somen sanctum statumen lerrae. Esai. 6.13.  The holy seed (saith Esay) upholdeth the land. And, 
b job. 22.30.  The innocent (saith Eliphaz) preserveth the Island: (as 
c Ita Verse. Geneu. post David. Kimchi.  some read it:) or (as 
d Ita Verse. Regia post Leon. jud.  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:) 
e Ita post R. Solomon. & Menach. Elias in Thish. Mercer. & jun.  He shall save him, that is not guiltless himself; and even such shall be delivered for the purity of thy hands: that is, some one good man, such as 
f Ezek. 14.14, 16.  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 Esai: there seems 
g Vise jun. & Piscat. verse. & annot.  an allusion in it to 
h 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11.  a bank or a causey mentioned in the story, that went from the King's 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 Samson meant to bring down the house upon the heads of the Philistines, when 
i judg. 16.26, 29, 30.  he pulled down the pillars that bore up the 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 
k Esai. 3.2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pausan. in Lacon.  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, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plaut. apud Strigel. in 2 Reg. 23.  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.  
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 King's 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 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oraculum Atheniensibus datum; 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.  wooden 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 
n Lycurgus' interrogatus cur muris urbem non cinxisset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. apophth. Vide eund. sympos. l. 2. c. 5. & Epictet. apud Stob. c. 5. Sed & Agesilaus quaerenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cives armatos ost●ndens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & idem de invenibus Spartanis Antalcidas: adiecitque, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. Vide Plaut. Pers. 4.4.  citizens) the best walls and bulwarks of our state.  

Point 4. special.  But 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 God's hand for their Parents offences: God punisheth the one ofttimes in the other. So punished he 
o Exod. 4.22, 23. & 13.29.  Pharaoh by the death of his firstborn, for his obstinate refusal to dismiss his people. So he punished 
p 2 Sam. 12.14.  David, by the decease of the child begotten in adultery, for that enormous act of his. And so jeroboam here 
q 1 King. 13.33. & 14.1, 17.  for his idolatry, by the loss of a son, that no doubt to him was very dear. Yea, it is that that God threateneth, as well 
r Exod. 20.5. Deut. 5.9.  in the sanction of the second precept, as oft also 
s Exod. 34.7. Num. 14.18. jer. 32.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. apud Plut. de provide.  elsewhere, 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 
t Gen. 9.22, 24, 25.  Canaan only was cursed for his Father Cham's offence; and 
u Iosh 7.1, 24, 25.  all achan's family destroyed for his fault; but 
x 2 King. 5.27.  the leprosy of Naaman for Giezies' falsehood stuck by him and his posterity so long as any of them lasted.  
The reason of this course that God taketh ofttimes in punishing of the transgressions of parents by pains inflicted upon their children is,  
Reason 1 1. Because Children are 
a Liberi inter, parentum suorum bona numerantur. Alibus. dicaeolog. l. 1. c. 30. Sunt res parentum, & in eyes etiam parentes puniuntur. Tho. sum. p. 2●. 2●. q. 108. a. 4. ad. 3.  part of their parents possessions. It is reported of a Persian Emperor, Artaxerxes the Long-handed, that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. apophth. & Artaxerx. Hinc Dio Prus. orat. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for such faults of his Nobles and Chieftains, as their hair had wont 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 men's houses and garments) doth God deal with men: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. in Levit quaest. 18.  when 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, 
d job 1.12, 18.  which comprehended his children as well as his chattels, as appeareth by the execution of it.  
2. Yea, children are not part only of their parent's Reason 2 possessions, but they are 
e Filij membra parentum esse videntur. Saluian. de provide. l. 3. Parsqune tui latitat corpore clausa meo. Ouid. epist. 2. ex Phyllidis persona. Liberi sunt quasi una persona cum patre. Alihus. l. 1. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de provide.  part (in some sort) of the parents themselves; or 
f Tanquam membra unius corporis. Aug. in los. q. 8. & jun. in Iosh. 7.  of one and the same body at least with them. As 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. nom. orthodox. quaest. 137.  the Subjects and the Sovereign make jointly one body politic, and 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  the loss of the subjects therefore is a punishment to the Sovereign: and God doth sometime punish the Sovereign so (witness 
* 2 Sam. 24.10, 15.  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 Matth. 15.22.  Have mercy on me, Lord; saith the mother: My daughter is distracted: 
k 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.  her daughter's pains were a punishment to her:) and God doth oft punish the father or master so (witness 
l Gen. 20.7, 18.  Abimelech) in his family, and those that be of it. He doth 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de provide. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  as 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 
n Exod. 12.29.  he smote his first borne for his fault: so he let 
o 2 Sam. 24.15.  David blood in the feet, that is, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. ●rthod. q. 137.  in his subjects, (for they are the 
q Prou. 14.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de statuis, hom. 11. 1 Cor. 12.21.  feet that the Sovereign standeth upon) for his offence.  

Objection.  But how, may some say, doth this stand with God's 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 
r Deut. 24.16.  the child shall not suffer for his father's offence; or with his answer to the people, that had gotten up a bad proverb, 
s jer. 31.29. Ezek. 18.2.  The fathers have eaten sour grapes, and the children's teeth are set on edge: thereby meaning that 
t Patres peccant, & filij vapulant. Chald.  Their fathers had sinned, and they suffered: that, 
u jer. 31.30. Ezek. 18.4.  the soul that sinneth should itself die the death, and 
x Ezek. 18.20.  not 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, 
Evasions 3.  beside others; which in that regard they have laboured,  
Some of them to divert by allegorical interpretations;  
Some to avoid by over-violent & forced expositions;  
Some to salve by strange and needless shifts.  
Some of them (I say) expound the words allegorically; Evasion 1  
Either 
a Peccatores diaboli fi●ij, unus ex ●●●ero per ordinem persuasionis generatis high in 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.  of Satan, and his sons, all wicked ones; Exposition 1 whom 
b 1 Cor. 11.32.  God punisheth here that they may not be damned with him hereafter, 
c jude 6.  reserving the Devil their Father to the last day of doom:  
Or 
d Quidam ad animam humanam reserunt. Patrem primum vi●iorum incentiwm; filiu●…, ubi peccatum cogitatio concepit; neposen, ubi ●ecc. opere perpetratur; pronepoten, ubi in peccato quis gloriatur. Primos ac secundos stimulos Deum non punire: actumtertium ac quarsum vindicare. Hieron. in Ezech. 18.  of 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 grandchild: that God spareth men oft for the first and second, but 
e jam. 1.14, 15.  striketh home when sin is come to her height in the two last.  
But to frame allegories thus without need or ground, is but 
* Commentatoris officium est, non quid ipse velit, sod quid sentide ille quem interpretatur, exponere. Hieron. apolog. 1. de joum. Nihil quaerendum in verbis nisi loquentium voluntas: cui demonstrandae inuigi●are d●bent omnes veridici narratores & ●narra●o●es. Aug. de consens. Euang. l. 2. c. 46. Litera enim suaviter excutionda est, non captivorum m●re acerbe torquenda, donec restituat quod non accepit. joan. Sarub. metalog. l. 3. c. 1.  to wrong the Text; 
Exception.  to pervert the purpose of God's spirit, and to make God himself speak that, that he never therein meant, nor intended.  
Others take the words literally; but expound them either nothing agreeably, or even directly contrary Evasion 2 to the intent of God's spirit in them.  
Some not of punishing sins upon such descents, but 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. in Exod. q. 40. Non est argumentum truculentiae tantis per iram tenere, sed signum misericordiae poenam differre peccati. Hieron. in Ezec. 18. Idemque Thom. sum. p. ●a. 2ae. q. 108. a. 4. ad 1. Misericordiae potius quam severitatis, quod cousque differt. & Ale●s. p. 3. q. 41. m. 4 a. 1. non inaequalitate iudicij, ut alij peccent, alij puniantur: sed magnitudine clementiae, dum poenitentem expectat. etc.  of deferring and putting off the punishment of Exposition 3 sin to such a descent, as a matter not of wrath and judgement, but of mercy rather and patience: which some of them also in particular apply to the jewish people; either 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegypto exeuntes in eremo ceciderunt. Theodoret. in Exo. q. 4● Gen. 15.16. Exod. 12.41. & 13.18.  in the first generation punished, after their departure out of Egypt, for all their idolatries during that whole time committed; 
h Ab Abr. ad David ae●●● 1●. a David ad transportationem Babylon. 2●▪ Concession. ● transport. ad Christum 3. inde ad 〈◊〉 secull 4. ae●●●e ●. captiva fuit gens judaica, in 4. eradicata. Aug. ad Adi●ant. c. 7.  or else (as some other) captived in the third, and destroyed in the fourth age of the world.  

Concession.  Now howsoever it be true indeed, that God in mercy sometime deferreth judgement from the Father's days to the Sons, as he did in 
i 1 King. 21.29.  Ahab. yea and in jeroboam too; for his stock was not so destroyed as was 
k 1 King. 14.10.  threatened, till 
l 1 King. 15.29.  after his decease: yea he deferreth it, as with 
m jam. 1.15. Apoc. 2. ●●. 2●.  particular pesons, so with 
n Gen. 15.16. Matth. 23.32.38. 1 Thess. 2.15, 16.  whole peoples and states for many descents, till their sins be come to a certain height. Yet the opposition there 
o Exod. 20.6. Deut. 5.10. & 7.9. jer. 3●. 18.  of mercy to be showed to thousands on the other side, 
Exception.  that is, both to them and theirs, showeth that the place cannot be so expounded.  
Others understand it of original sin only, Exposition 4 which deduced from Adam, is, and hath been from time to time for many descents punished in his posterity with death; and 
r In utraque sententia diss●milis sensus, P●cantum quip originale quia à parentibus trahimus, nisi per gratiam bapt. solu●mur, etiam parentum peccata p●rtamus, quia unum adhuc cum illis sumus. Reddit ergò peccata parentum in filios, dum pro culpa parentis ex originali peccato anima polluitur prolis: Et nursus nou reddit, etc. quia cum ab orig. pecc. per bapt. liberamur, iam non parentum culpas, sed qua● ipsi committimus, habemus. Greg. mor. l. 15. c. 21.  which as the Parent's fault the child standeth charged withal, 
p Psal. 115.13, 14.  till by the new birth it be dissolved; 
q Deut. 24. de natis, Exod. 20. de nandum natis, propter peccatum originale quod ab Adam trabitur, & cuim●rs temp●ralis redditur, Aug. in Deut. q. 42.  or at least until it come to have iniquity of it own.  
But this will as evil hold as the former: For,  
1. Neither is any one ordinarily punished for Exception 1 another's original sin, but for 
s Est enim inherens quiddam proprium ac pecullaro tulque vittam originale, non imputatio mera peccati anemi, uti delir●nt Pig●●●● controu. 1. & Catharin de pec. orig. c. 6. Vide Alex. Alice p. 2. q. 122. m. 2. a. 1.  his own:  
2. Nor will the 
t Parum enim solidum, quod Aug. ubi sup. Per numarum seplenarium (qui 3. & 4. constat) vntuers●m intelligi.  stinting of descents to three or four on the one side, opposed to that 
u Exod. 20.6. Deut. 7.9.  large extent Exception 2 of mercy on the other side, admit this exposition:  
3. Nor is there difference in this kind between Exception 3 either good and bad, or the posterity of either; both alike tainted with original sin, and both alike liable to temporal death:  
4. Nor doth it stand with the drift and scope of the place, 
x Exod. ●0. 4, 5.  to deter from idolatry an actual Exception 4 transgression for fear of punishments upon posterity:  
5. Nor are even the regenerate freed from sustaining such punishments for their parents offences; Exception 5  
6. Or the grown and great ones any more Exception 6 than infants, howsoever having actual sins indeed also otherwise of their own.  
But the sense and meaning of the place is so plain and evident, that by no means it can be avoided; and a very pregnant proof it is of the present point, that children suffer oft for their father's faults.  
Nor need we have recourse here for the acquitting Evasion 3 of God's justice, or the reconciling of his dooms, to those shifts and salves, that some other have here used: as to say,  
1. That it was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. in Exod. q. 40.  threatened indeed, but never executed: Exposition 5 for that God oft in such cases is better than his word: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  he threateneth to terrify, but intendeth not what he threateneth: yea, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  that it were impious to take it as intended so, as the threatening seemeth to import.  
Exception 1 For 1. neither are 
d Non sunt van● mina, dominicae. Polan. in Mal. 1.  God's threatenings in vain; as 
e Siimpune, vacat Ve. Tertull. ad Marc. l. 2.  they should be, should they never take effect; since that 
f Matth. 5.18. Ego iam ●lim mihi persuasi in sacri preti●sique eloquij textu nec modicam vacare particulam. Bern. in. cant. 72.  no jot or tittle of his word is such:  
Exception 2 2. Neither want we examples, many a one, of the execution hereof; as hath formerly been showed:  
Exception 3 3. Nor, albeit 
g Esai. 38.1, 5. jon. 3.4, 10. jerem. 18.7, 8.  God in mercy sometime revoke his sentences, doth he ever threaten aught that he may not justly inflict.  
Exception 4 4. Nor is it impious to say, that God intendeth aught that he threateneth: impious rather it may seem to be, to say that it is impious to avow it.  
Or 2. that it was for a time only enacted, 
h Patram delicta ex fili●s exigit: duritia populi talia remedia, ut velposterit 〈◊〉 suis prospiclentes legi divina obedirent. Tertull. ad Marc. l. 2.  to Exposition 6 tame that stiffnecked people by fear of having their posterity punished, but was 
i Futurum ut post duritiam populi duritia legit edomitam, iustitia iam nou genus, sed personas iudicaret. Ibid.  afterward reversed, when they were amended. As if that in 
k Ezech. 18.4.  Ezechiel were a revocation of the former.  
For 1. neither are the sanctions of the Law Moral, Exception 1 of less continuance than the Law itself, 
l Psal. 119.89. Matth. 5.17, 18. Luk. 16.17.  which lasteth for ever.  
Exception 2 2. Nor was it God's purpose there to revoke or alter aught of his former courses, 
m Ezech. 18.25.  the equity whereof he there avows; and 
n jerem. 32.18.  this among the rest is averred, by another Prophet of the same time, to have been even then God's wont practice.  
Exposition 7 Or 3. that this concerneth 
o Ambae eiusdem voces: prior per Mosem ad judaeos. Optat. ad Donat. l. 7.  the jews only, who 
p Praevidens parum dictures prae magnitudine culpae. Ibid.  beyond that 
q Matth. 27.25.  they wished themselves, should be punished for Christ's death, not in their children alone, but in their children's children too for many descents; but concerneth not Christians, 
r Altera ad Christianos pertinet. Ibid. Vide de boc & Aug. ad julian. l. 6. c. 12.  of whom that other should be meant in Ezechiel.  
For 1. both the former is more general.  
2. Nor is there difference in God's dealings between Exception 1 jew and Christian in this kind. Exception 2  
3. Not to add that even the faithful themselves Exception 3 sometime have so suffered. Exception 4  
4. Nor doth either this or the former any way assoil the doubt or untie the knot, concerning the iustifiablenesse or equity of the point or practice questioned, but restrain only the execution of it to some people or persons.  
Or 4. that therefore God may justly punish children Exposition 8 for their father's offences, because 
s Parentum peccatis paruulos obligari, non improbabiliter dicitur. Aug. Enchir. c. 46. Parentum peccata modo quodam sunt aliena, modo quodam & nostra ●aliena quippe proprietate sunt actionis, & nostra sunt contagione propaginis. Idem ad jul. l. 6. c. 4. Vise Le●●. ●. Pp. ep. 86. & Greg. mor. l. 15. c. 22.  they stand guilty of the same in God's sight: which guilt yet 
t Quousqua implicetur proles statuere non audet Aug. Enchir. c. 47.  how far it goeth, they dare not determine.  
For 1. this is a conceit that 
* Vide I●om. sum. p. 1 a. 2 ae. q. 81. a. 2. & Alex. Alice, p. 2. q. 122. m. 2. a. 1.  hath no ground at all Exception 1 in God's word: which if it be admitted, that of the Heathen man of 
u Damnosa quid non imminuit dies? Aetes' parentum peior avis tulit Nos nequiores, mox daturos Progeniem vitiosiorem. Horat. carm. 3.6.  the world growing worse and worse, would be true, not only as he meant of it, of the practice of sin, but much more in regard of the guilt of sin more and more multiplied in each several descent.  
2. Nor will 
x Sed & si benedictio patrum semini quoque corum destinabatur sine ullo adhuc merito eius, cur non & rentus patrum in fillos quoque redundaret? ut per totum genus & gratia decurreret & offensa. Tertull. ad Marc. l. 2.  God's blessing of posterity for the ancestors well-doing, (a work of mere grace and free Exception 2 favour only) prove a special guilt of an ancestors particular misdeeds to adhere to any of his issue. A King may well 
y 2 ●am. 9.5. Pa● instr●●m qui ●spa● apud to bená acta seruantur. Cuius 〈…〉 fides innotuerit, h●reditatis iure, quod autori debueris, 〈…〉 refundis. Hacten●● de maiorum obse●●●is fructum, & tamen de suppli●ijs excessum non 〈◊〉, etc. E●●●d. Panegyr.  reward a man for service, done him by his Father. Yet it followeth not thence, that he may therefore in like manner either 
z 2 King. 14.6. 〈◊〉 ●●●●ldem damni p●r 〈◊〉 ●ffici p●●●st filius: quate●●● bo●●m eius à parenti● bono depe●idet: sican in 〈…〉, filius amittit hareditatem pro peccato parentis. Them. p. 2 a. 2 a. q. 108. ●▪ 〈…〉 2. 〈◊〉 Cic. ad Brut. ep. 13. Nec vere me fugit, quam fit acerbum, Parentum scelera fisiorum 〈…〉 sed hoc praeclare legibus comparatum est (de bona p●●●●candis) ut ●●●●lias libero 〈◊〉 parent's 〈◊〉. radderet, At non 〈◊〉 flage●●. 〈…〉 multo minus gl●●ij.  condemn him or execute him for his Father's offence.  
Exposition 9 Or 5. that this sentence is never put in execution, but 
a De eis qui in paternis versaniur malis. Quis enim 〈◊〉 & mali filium 〈…〉 execretur? quon. bonum & boni filium duplici quis honore honor andum tenseat. Aug. 〈◊〉 vet. & nou. Test. quaest. 14. Non hoc fit, nisicum fuerit 〈…〉. Aug. post coll●t. c. 7. Muta●●r, si parentum facto non sapientur. ●2. ● is quippè non reddicatur peccata parentum, qui non imitantur mores illorum. Quemod modum autem bonorum 〈◊〉 fac●●, ut eliam propria peccata 〈…〉 facit, ut non 〈◊〉 suo sed etiant corum, 〈…〉. Psal. 100LS. Non 〈…〉 parent's fuerunt peccat●●●s, sed quis ipsi peccatorum amidatores. Hibr●● in Ezech. 18. Cum pr●nectiores ex parentum culpa ferinutur, ill●rum poenas luunt, quorum opera secuti sunt. Greg. mor. l. 15. c. 21. Non nisi sit culpae particeps. Them. sum. 1 a. 2 a. q. 81. a. 1. & Alex. Alice p. 2. q. 122. m. 1.  where the children tread in their Father's steps, and do in impiety or iniquity imitate their bad Parents: For that when they cease to follow their bad Parents base practice●, they 
b De●●nit esse filius iniquorum, qui non imitatur mores illorum. Aug. in Psal. 108. Eorum ●uim 〈◊〉, quorum mores imitamur. Origen. in Ezech. bom.  then cease to be their Sons. And that therefore is there mention made of the third and fourth descent only, because that 
c Quia●sque ad 3. & 4. prog●●, eam quam imitentur filij, parentum vitam possunt videre, ●sque adeos ultio extenditur, qui viderunt quod male sequerentur. Greg. Ibid.  parents may live so long, and their evil examples consequently be seen of their issue.  
Exception 1 For 1. the very example that we have here in hand, of a good Son smitten for his bad Father's offence, doth directly prove the contrary.  
Exception 2 2. Nor seemeth it stinted to the third and fourth descent, so much, because Parents may live so long to give evil examples to their issue, as because they may live so long to see God's judgements on it. Exposition 10  
Or lastly, that it is then only executed, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de leg. l. 9 Quod idem cum isto facit, Euseb. praepara●. Euang. l. 2. c. 39  when impiety runneth on so from descent to descent, as hereditary, that the whole race itself seemeth 
e Quomodo milites Maximini percussores, Ex pessimo genere ne catulum quidem esse relinquendum. jul. Capitol.  worthy to be utterly rooted and razed out.  
For besides the former exceptions, 
Exception.  which here also hold; the examples some of them before produced do evidently evince the contrary.  
Thus you see how about the Solution of this Question many have beaten their brains, and those men of great note, and yet have given no good or just satisfaction therein.  
For the untying therefore of this knot, rather snarled more and entangled, than by them unknit, and the reconciling of those seeming differences between the texts of Scripture before mentioned, let me entreat a while your best attention to that that shall be delivered, that I may not be in aught therein mistaken.  
First therefore let it be considered, 
Solution.  that 
f Heb. 9.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Archin. Clam. Strom l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. Alcestis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antho●●g. Debemur m●●ti. H●rat. art.  all men (Father and Son, as well the one as the other) Consideration 1 owe a death unto God; 
g Natura dabitum Deut repetit quomodo & quando vidi: homo tum dema● r●petit, cum ī●bet naturae Deus. Ius●. in Ios. 7.  which he may justly require whensoever, and wheresoever, on what occasion, and by what means soever he will. 
h Josua 7.24. Deus hoc ipse mandavit, non iudex, cui illud praeceptum est. Deut. 14.16. Aug. in Ios. q. 8.  God therefore for the sin of Achan, might command his whole household, and his children among the rest, (though not 
i Neque enim liquet, quod jun. laborasse faminam contagione conscientiae.  privy to, or guilty of that offence of his) to be put to death, and so punish him in them as well as in his own person, because they ought all of them a death to him, which on that occasion he might require. But 
k 2 King. 14.6. 2 Chron. 25.4. Homine iudice nemo nisi ex eulpa propria poenas debet luere. Aug. in Ios. q. 8.  Amazias may not put to death the sons of those traitors that slew the King his Father; according to that 
l Deut. 24.16. Reatus patris non obest liberis. Althus. dicaealog. l. 1. c. 30. Filius pattis aniquitalem ferre non debet. Petr. Fons leg. select. Sancimus ibi esse poenam, ubi & noxia est. Propinquos, natos, familiates procul à calumnia sub●●oue●us quos reossceleris societas non facit. Peccata suos teneant autores. Nec ulterius progrediatur metus 〈◊〉 re●atur delictum. Arcad. Theodos. & Honor. Cod. l. 9 tit. 47. leg. 22. Crimen vel poena paterna nullam maculam filio nifligere potest. Namque unusquisque ex suo admisso forti subijcitur, nec 〈◊〉 criminis successor constituitur. 〈◊〉. Digest. l. 48.1.19. l. 26. Et ●rat. d●●r. c. 1. q. 4. c. ●.  Law which God had enacted between man and man to be observed: because they were no way obnoxious to him, neither did they by any Law or Statute humane or divine owe a death unto him otherwise.  
Yea the justice and equity of Gods dealing in this kind may be further cleared even by such courses as men also may lawfully take: For suppose we some great Nobleman's only son and sole heir condemned to die, for some rape or robbery by him committed. Howbeit his Sovereign considering that the young man is one of good parts otherwise, and may hereafter do his King and Country good service, though he were overtaken in that act; as also out of pity to his Father's house, loath to see an ancient family utterly extinguished in him; and beside, having earnest suit made in his behalf by diverse near about him is inclining, yea & purposed to grant him his pardon. But in the interim, while the matter hangeth yet in suspense, it cometh to be discovered, that the Nobleman his Father hath his hand in some foul treason, hath entered into conspiracy either with some foreign 〈◊〉 or some domestical traitor against the person of his Prince. Now hereupon his Sovereign, altering his mind and purpose concerning his Son, causeth him instantly to be brought out and executed in the sight of his Father, whom after also he disposeth of according to his desert. In which case the Son (you see) is punished for his Father's offence, but for which he might have escaped: and the Father is punished in the Son; his Son's death (no doubt) being no less punishment to him than his own: and yet is there no wrong or injustice done either to Father or Son, because both had deserved death, and death was therefore due to either.  
And herein erred those wicked jews, that charged God with injustice, that they complained that their Fathers had done amiss, and that 
m Quomodo de Roman is Hor. carm. 3.6. Delicta maiorum immeritus lu●s, Roman, donec templa refeceris Aedesque labentes Deorum, etc.  they (themselves being no way faulty) suffered only for their Father's faults. Whereas indeed, vile wretches, 
n Ezek. 20.30, 31. jerem. 7.26. & 16.12.  they were every whit as bad, or worse rather than they, and 
o jerem. 3.25.  bore the burden of their own iniquities.  
Secondly, let it be considered, that God layeth Consideration 2 no temporal judgement at any time upon any, but he is able to turn the same 
p Rom. 8.28. Sicut nihil est, quod malis non noceat. Quibus pestifera fiunt, quae profutura essent, si aliis darentur. Sen. de benef. l. 5. c. 12. Ita. nihil est quod non bonis prodesse possit. Idem de prou. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xenoph. apud Plut. de mimic.  to the good of the party upon whom it is inflicted. And that he doth so, as here also he did, when he layeth any outward evil on a godly person for the sin of some wicked one, and so punisheth (as he doth oft also) the bad in the good.  
For the better clearing of this, we may well make use of that distinction so rise in the Schools, that 
q Panalia aliquando habent ratronem maledicti, ali● habent rationers medicinae. Vide post Aug. in Ios. qu. 8. Thom. sum. p. 1 a 2 ae. q. 87. a. 7, 8. & p. 2 a. 2 ae. q. 108. a. 4. Simplic. in Epictet. enchirid. c. 13. & Senet de provide. c. 3. Hinc distinctio illa poenae, in nocentem, & conferentem; sive in suffocantem & promouen●em: item in poenam vindictae, & poenam cautelae: sive in condemnantem, & corrigentem: apud Alens. p. 1. q. 39 m. ●●. 4. § 1. s. 6. & p. 2. q. 115. m. 3. s. 1. & q. 122. m. 1. s. 1. & p. 3. q. 41. m. 4. a. 1.  these outward temporal evils, or penal sufferings are in the nature, 

Sometime of a curse.  
Sometime of a cure.    

Courses 4.  And accordingly there is a fourfold course of God's dealings in these cases.  
Course 1 For sometime God punisheth a bad Father in a bad Son; and than it is not a cross only, but a curse to both. So God punished (we may justly deem) 
r Exod. 12.29.  Pharaoh in his firstborn.  
Course 2 Sometime he punisheth a good Father in a good Son; and than it is, though a cross, yet a cure to both. So punished he 
s 2 Sam. 12.14, 15, 18.  David (i●…e may well judge) in his young child.  
Course 3 Sometime he punisheth a good Father in a bad Son; and than it is a cure to the Father, and a curse to the Son: So punished he the same. 
t 2 Sam. 12.10, 11. & 18.9, 15, 33.  David in his son Absolom.  
Course 4 Sometime he punisheth a bad Father in a good Son; and than it is a curse to the Father, and a cure to the Son. So punished he 
u 1 King. 14.1, 3, 12, 17.  jeroboam in his son here mentioned. And that which was no doubt a great and grievous cross and plague to his Father, yet proved through God's goodness in mercy wisely so disposing it, no less 
x Vers. 13, 18.  a benefit and blessing to the child.  

Recapitulation.  Thus than I hope that by this time you see, how God without any the least blemish to his justice, may by death take away the Son for his Father's Branch 1 offence. 
Branches 4.   
Branch 2 Why man may not ordinarily do therein as God doth: and yet that in some cases men do also, and may well do the same.  
Branch 3 That the wicked jews had no just cause to charge▪ God with injustice for his dealings with them, albeit that he should so have done.  
And how God can turn to the good of a good child, Branch 4 the evil that he suffers for his bad Father's default; though to his ungodly Parent the same be a fearful judgement, and not a cross only, but a curse too.  
Now a word or two of use, and so an end.  
And first it may admonish Parents to be the Use 1 more careful to shun sin, if not for their own 
a Vt vel posieritatibus consul●ntes divinae leg●ob●dirent. Tertull. ad Marc. l. 2. , for their children's sake yet: because their sins may bring judgements upon their children also, even as well as upon themselves. There is no Parent, if he be not wholly stripped of natural affection, but desires the welfare of his child. Yea, 
b Quis non magis filiorum salutem quam suam curet? Tertull. Ibid. Ita Leo Homericus Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Auisque apud e●nd. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 324. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de amor. prol. Catulorun amor in venabula impingit faeras Sen. ep. 74.  Parents are usually wont to be more chary of their children's welfare than of their own. Art thou desirous then of thy children's well-doing? Do not wilfully that that may any way impeach it. And nothing may sooner do it than thy sin. As thine obedience and upright carriage of thyself in God's sight may procure 
c Deut. 4.40. & 5.29. & 7.8, 9, 13. & 28.4.  a blessing even to thy posterity: so thy sin and transgression may bring 
d Deut. 28.18, 32, 41. jer. 5.17.  evil also upon it. What a grief would it be to any of us that have children, if in playing with one of them we should let it fall unwittingly, whereby the child should get a knock, that it should lie long sick, and at length die of? Take heed then how to satisfy some wanton lust or desire of thine, thou do wilfully that that may provoke God to wrath, & cause him to lay the like on thy child, as thou seest that in the like cases sometime he hath done. Yea, consider with thyself, if shortly after some such wilful running out of thine, and giving way to thine unrestrained corruption, some such thing should befall thy child, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ex Eurip. Orestes. Clem. Str●m. l. 7.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de tranquil.  thy guilty conscience shall then (as it may justly) suggest unto thee, This may well be the hand of God upon my child for mine excess, or my sin; 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de sanit.  what grief and anguish of heart must it needs procure to thee, and possess thy soul withal, when thou shalt ever and anon be thinking, and saying within thyself, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All this torment doth this poor infant endure for my sake, for my sin. We cry out oft of witches, when our children are strangely taken, and say such a one hath bewitched them, when we are the witches ourselves; and, as he saith of the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Cas. de ebrietat.  wine, that men take above measure, it is our sin that hath bewitched them. Nor let God's children think themselves privileged in this kind more than others. 
i 2 Sam. 12.10, 11, 14, 15, 18. & 13.1, 14, 28, 29. & 16.22. & 18.9, 15, 33. 1 King. 1.5, 9  David (you heard) was so punished, as well as jeroboam, howsoever God turned it to his good; and that not in one only, but 
i 2 Sam. 12.10, 11, 14, 15, 18. & 13.1, 14, 28, 29. & 16.22. & 18.9, 15, 33. 1 King. 1.5, 9  in diverse of his. And if other of God's children shall in like manner grow wanton, and presuming on God's goodness, shall take liberty to themselves, to walk loofely, and run riot; God may justly by the like judgements call them home again, and reclaim them, which may be also for their good.  
Use 2 To conclude, it may teach Parents what use to make of God's hand upon their children. That they take occasion thereby to look home to themselves, examine their hearts, view and sur●ey their lives, make inquiry what corruption of theirs either swaying (without control) in the one, or breaking out by way given to it in the other, might give God just occasion to lay that cross upon them: and in more special manner, (because 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sapient. 11.13. In quibus peccamus, in eisdem plectimur. In Hellogabali conscios saevitum vario genere mortis, quum alios vitalibus exemptos n●carent, alios ab ima parte perfodederent, ut mors esset vitae consentiens. Lamprid.  God oft punisheth us in those things that we offend in; as he punished David in his children, for his overmuch 
l 2 Sam. 18.33. & 19.4, 5, 6. 1 King. 1.6. Verum ac severum illud Pi● 2. Pp. Hostem in se nutrire, qui nimis filio ignoscit. Platin.  indulgence towards them) wherein we have been faulty about them, and defective in our duty toward them, either in fond affection, or neglect of instruction and correction, or the like. Now, where is there almost any that think in such cases on this? We are troubled to think, when our children are evil, that we have let them go too thin clad, and so they have caught cold: But we think not how careless we have been of clothing (not their bodies, but) their souls. We are troubled when they are gone, to think that we omitted this or that means of help for them. But we are not troubled to think, that we neglected the best means with them, and those that concerned not their temporal but their eternal good. Or we are not troubled for this, that we broke not off, or humbled ourselves for some sin, which repented of might have kept them still with us. Neither yet do I, or dare I affirm generally, that this is always the cause why God crosseth men in their children: He may do, and doth it also (no doubt) many times, for the 
m Ad examen.  trial and 
n Ad exercitium. Exercitiasunt nobis ista, non funera. Cypr. de mortal. Vide Alex. Alice p. 1. q. 39 m. 3. a. 4. § 1. s. 6.  exercise of his gifts and graces in them, their patience, obedience, confidence in God, and the like, and for other ends to himself best known, as to make way for some other work of his. It was not for any special sin of job, that 
o job 1.18, 19  his children were all at once so destroyed, though it were a: grievous cross unto him. It was 
p john 5.3. Vnde Alex. Alice p. 3. q. 5. 〈…〉 dupli●●● 〈…〉 ad 〈…〉, ad 〈…〉.  not for any special sin of his Parents (our Saviour himself faith it) that that poor beggar in the Gospel was borne blind. Howbeit, since that we learn out of God's word, that God doth frequently inflict such evils upon, children for the transgressions of their Parents, yea, and he hath threatened also so to do: it standeth us upon, and it is one of the best uses that we can make, as of those crosses that God layeth on us in our goods and chattels, and our worldly estates; so, much more of those that in our children (who are much nearer than those to us) do befall us, that we take occasion thereby 
q 〈◊〉 3.39, 40.  to sife and search out our ways, and to humble ourselves in, the sight of God for our sins. Had jereboam so done, peradventure he might have saved his son's life, he had at least prevented other judgements more fearful, that for want thereof after befell him and his. And we by so doing, may either remove God's hand lying heavy on our children, and on us also in them, or at least we may have the cross so qualified and sanctified, that it shall turn to the good both of us and ours.  
FINIS.