The Providence of God in Sudden Death, Sermon

The Providence of God in Sudden Death · Sermon

p. 1GOD'S PROVIDENCE in ſudden death vindicated and improved.

GENESIS xxxv. verſ. 19.

And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

IAcob's life, as moſt of God's eminent ſervants, was made up of providences, all in checquer-work: being a mixture of mercies and miſeries, for the moſt part ſucceſſively, and ſome times joyntly, throughout his pilgrimage. And is more particularly deſcribed, than any of the ſaints of God, in Scripture; he being the root of the future Church, which God more regards, then all the great Kingdoms of the world; that are therfore paſt over in ſilence, whilſt poore Jacob with his ſtaf and travels, family and flocks, remaine upon record to all generations. That as Abraham and Iſaac, ſo he eſpecially might be a patterne to his poſterity: whoſe ſervitude, ſufferings and increaſe in Egypt, reſembled his in Syria; their being purſued at their coming thence, with all their litle ones and great riches, his by Laban; and their paſſage to, and abode in Canaan, and after going into captivity, his in many things, and going in's old age into Egypt. But not to them only, being now written for the inſtruction of us Gentiles allſo, on whom the ends of the world are come: and is as all particular hiſtories, moſt profitable for all, thô generall may be more pleaſing to many, Rom. 15:4. 1 Cor. 10:11. Let us therfore view a little the variety of God's dealings with this bleſſed Patriarch, that in this Chapter lead to the text. Wherby we may ſee, how God freed him from his fears, that he and all his ſhould be deſtroyd; p. 2by calling him to Bethel, diſcouraging his enimies, and bringing him ſafely thither to pay his vows, which the good man had too long neglected, v. 1-7. But thô this removal from his owne dwelling to God's houſe, made a comfortable change, yet he ſoon meets with an alteration, for Deborah a grave and picus matron, his mothers nurſe, and his deare friend dies there, and is buried with great lamentation, v. 8. Which the God of all conſolations, who uſually knits his comforts to his people's croſſes, lets him not long proceed in; but cloths him afresh with the garments of praiſe, by appearing to him againe, changing his name from Jacob to Israel, and making great promiſes to him and his ſeed, v. 9-15. But this glorious day of grace is followed with a very dark night of providence, in the death of his moſt beloved Rachel: which yet was not without the appearance of a bright ſtar in the firmament of the Church, by the birth of a 12^th Patriarch, his mothers Benoni, but his fathers Benjamin. From all which we may gather, There's no exſpecting conſtant proſperity for Gods people on earth; mercies without miſeries are reſerved for heaven.

Being now come to the paragraf of Rachels death, which I have choſen as ſuitable to our Siſter's departed, let none ſtop me with her father's ſpeech to Jacob concerning her, It muſt not be ſo done in our countrey, Gen. 29:26. For thô I will not ſay, as ſome doe, that the want of funeral ſermons makes funeral ſorrows ſo ſmall amongſt us: yet this I muſt and will ſay, that all are too apt to run into extreams, and either desſpiſe the chaſtening of the Lord, or faint when they are rebuked of him, Hebr. 12:5. And therfore whatſoever may tend to remedy this, is not onelyonly ſeaſonable, but very needfull. I know at the reformation of theſe Churches, when the generallity of Magiſtrates and Miniſters prevaild for this ſetlement (thô Prince William and ſome others were Lutherans) and this amongſt other things of funeral ſermons was ventilated; they were not judged neceſſary at the interment: there being neither precept, nor precedent in Scripture for more, than decent buriall with lamentations; nor any reaſon why they ſhould not be made, for the godly poore of exemplary lives and deaths; as well as the rich, whoſe purſes generally procure them. Yet upon occaſions it was judged very neceſſary on the Lord's day or in weekly lectures, to admoniſh the living of their mortality, direct the ſorrowfull Relations in their p. 3duty, and ſtir up all to immitate laudable examples, and prepare for following thoſe departed in the faith. Seing then it is not material, whether we have the corps in a coffin before our eyes, according to the cuſtome in England, or it be coverd with earth, as here; ſo that we have but the Deceaſed's life and death in our minds and memories for our betterment; I shall proceed to ſhew you, the agreablenes of this portion of Scripture, to the preſent occaſion.

Vers. 16. Shews, where Jacob and his family were, viz. but a litle way from Eprath, whither they were going. [How exactly doth God in his providence ſet the bounds of journeys as wel as habitations; the places and times of our lives and deaths.] And what befel them there. Rachel travailed and had hard labor. The beſt of women may have the bittereſt pains in child-birth, and the ſaddeſt remembrance of God's ſentence; In ſorrow thou shalt bring forth child'ren. Gen. 3:16. Verſ. 17. The midwife incourages her in her pains and fears, with having another ſon, i. e. beſides Joſeph she had allready. But all in vaine, ſhe regards it not, as in the like caſe Phineas wife, 1 Sam. 4:20. [Earthly comforts ſignify litle to dieing perſons] Vers. 18. Rachel, who was not ſatisfied with Joſeph alone, but deſired another ſon, Gen. 30:24. now when ſhe haith him calls him Ben-oni, the ſon of my ſorrow. It is dangerous not to reſt contented with our preſent injoyments. When we deſire creature comforts immoderatly, God may grant them so that they not only proove comfortles, but bitternes to us. Numb. 11:4, 33. and Pſ. 78:29, 30, 31. The time when ſhe thus named him was, as her ſoule was in departing; whereby her death, as all others, is ſet forth to us, which the following words, for she died, declare. Souls die not with our bodies. They goe to God that gave them, to be judged by him, Eccles. 12:7. The union of our ſouls and bodies being life, and their parting againe, death, 1 Kings, 17:21, 22. therfore dieing Stephen prays, Lord Jeſus receive my ſpirit. Act. 7:59. But Jacob loſt that name should be a continual renovation of his ſorrow, calls him Benjamin the ſon of the right hand, denoting his affection to him. Pſ. 80:17. It is wiſdom to ſuit names to occaſional providences.

Verſ. 19. In the Text we have,

I. Rachel's death.

II. Burial.

III. Place of both.

I. Rachel died. Beutiful Rachel, Jacob's dearly beloved Rachel dies, whilſt blear-eyed Leah lives. The more we love any creature, perſon or thing, the more danger we are in to loſe it. God often times croſſing our p. 4inordinate affections for our good, in taking away our beloved comforts, and ſparing thoſe that are deſpiſed. Rachel, that ſo paſſionately deſired children, that she ſaid unto Jacob, give me children, or elſe I die, Gen. 30: 1. now dies by having them. Our immoderate deſires many times coſt us very deare.

II. And was buried. The moſt beloved alive, when they are dead, we deſire to have buried out of our ſight. as Abraham ſaid of Sarah, Gen. 23: 4. A decent burial of the dead is the living Relations duty. Yea ſomtimes memorials of the deceaſed may be expedient, when free from oſtentation and ſuperſtition, as we ſee in the following verſe, Jacob ſets a pillar upon her grave, as a ſtanding monument of his affection and her deſert.

III. In the way to Ephrath, which is Beth-lehem. Renowned for our Savior's birth; called Beth-lehem Ephratah, Micah 5: 2. and of Judea, Math. 2: 1, 5, 6. to diſtinguish it from that in Galilee; and the city of David, Luke 2: 4 John 7: 42. for his birth and education (as Zion was for his building and habitation, 2 Sam. 5: 7; 9. &c.) which is by interpretation, a houſe of bread, and ſo moſt fitting for Chriſt's birth, who was the Son of David according to the flesh, and the true bread of life, as he inculcates at leaſt 7 times on one occaſion, Iohn. 6 About a mile (as ſome ſay that have ſeen the place) short of this Beth-lehem, Rachel dies in the way: diſtant from her own and husbands friends, in an unſetled condition, without habitation. [We all may know where we were born, but none knows where or in what condition they ſhall die.] And is there buried. [If we live the life and die the death of the righteous, it matters not much where we are buried: nor at what diſtance from the reſt of our friends.] How delicate ſoever the body may be, the carcas is not curious, in what bed of duſt it ſleeps; and the ſouls of Gods people, find as neare a way to heaven, from any one place upon earth as other. Many ſuperſtitious people now adays, would think themſelves happy, to die ſo neare Beth-lehem, that they might be buried there. But Jacob well knew, that burial places are not of religious conſideration: but any fit place pointed out by providence, might ſerve well enough for the beſt of his family. Thô he, and his ſon Joſeph likewiſe that died in Egypt, would have their body and bones buried in Canaan; yet that was to teſtify their dieing in the faith of God's promis of that land …o their poſterity, and to aſſure them of their return thither; and therfore is otherwiſe of no conſideration p. 5to us. It is but of later times that any were buried in Churches or cities but allways abroad; as all ſcripture, and other Hiſtories, and laws allſo witnes. When the opinion of Purgatory and holines of places prevailed, at firſt men would be buried nigh the Churches, that they might be remembred in the prayers and oblations of thoſe that met there, and afterwards in them, becauſe they thought them more ſacred; which tho oppoſed by**V. Durantus de ritib. Eccleſiae, l. 1. c. 23. Gerhardus de morte. §. 78-88. many laws, civil and Eccleſiaſtical, and writers ancient and modern; by ſome, as an innovation, others as ſuperſtitious, and many as dangerous to the health of the living, eſpecially in times and places of infection; yet all in vaine, the tyrant cuſtom hath ſo prevailed, that its grown too ſtrong for all contradiction.

But I have deteyned you too long from that I chiefly deſigne: which is not ſo much to ſpeake of death and mortality, as ſuch a ſurpriſing death as this Scripture ſpeaks of, clearly to the occaſion, and to vindicate God's providence therein, and shew what improvement we should make thereof,

D. God takes from us our deareſt Relations and creature comforts, ſometimes ſuddenly when we leaſt exſpect it and want them moſt.

That God the Author of life and death, and all other mercies and miſeries, doth deprive his beſt ſervants, as well as others indifferently, of their greateſt earthly comforts, is moſt apparent by this and other Scriptures, Eccleſs. 8: 14. 9: 2. And that he doth this ſometimes with moſt imbittering circumſtances; not only ſuddenly but unexſpectedly allſo (which makes the providence more grievous eſpecially at preſent, as the ſudden death of younger friends not exſpected is hardlier borne, than that of aged, having been exſpected long) and at ſuch times, as theſe comforts are moſt wanted (whereby their loſs becoms a continued affliction, and matter of conſtant grief afterwards) is allſo moſt evident by this hiſtory, and many others I need not mention, ſeeing the experience of all ages atteſt it. For what Saint alive then or now ſo deare to God as Jacob? what Relation ſo neare as a wife? and what wife ſo beloved of a husband as Rachel? for whom he ſerved a 7 years apprenteship and how hard ſoever it was, they ſeemd to him but a few days for the love he had to her, Gen. 29: 20. Yet notwithſtanding God takes away from him this deſire of his eyes, with a ſudden and unexſpected ſtroke: as he did after from the prophet Ezekiel, c. 24. v. 16. For p. 6she had not gon her ful time with child: as may be gatherd from their removal from Bethel and traveling towards their father Iſaac's houſe in Hebron; which in common prudence they would not have done, if they had expected her coming in labor, before they could have reached thither. And was in a place of no accommodation, being in the way nigh Ephrath, before they could reach it, ſurpriſd with her pangs, and muſt ſtay there, whether in houſe or tent is not mentioned; then which, for a woman of her quality and eſtate, nothing could be leſs exſpected. Moreover this being her ſecond child, it might be hoped in reaſon had she gon her full time, ſhe might with as much or more ſafety bring forth this than her former ſon; in regard the firſt birth is uſually the moſt dangerous, and the fruit of the womb, like that of the trees, is eaſily gatherd when com to maturity. Yet God that hath all perſons, times and places in his power, brings her preſently here not only to pas through the valley of the shaddow of death, as all women doe in travail, but allſo through the gates of death it ſelfe, dashing all their hopes of her ſafety: and good Jacob, thô very ſorrowful no doubt, is ſilent at it, not once complaning the leaſt that we read of, becauſe he knew, it was his heavenly father's pleaſure. Thô it was allſo at ſuch a time, as made his wound the deeper, this befalling him when he had moſt need of her; for his preſent ſolace in his afflictions, from his childrens miſcarriage and other croſſes; and future comfort in his old age, his elder children being ready to marry and leave him; and for the helping him in the education of Joſeph, and eſpecially Benjamin now borne to them. For as no earthly comforts are ſo great as thoſe of man and wife, or more alleviate their troubles from others; ſo no nurſe for a husband like his wife, nor for children like their own mother.

I have been the larger in theſe circumſtances, becauſe they ſet out hiſtory to the life, and correſpond moſt of them to the occaſion (our deceaſed Siſter having come in travail before her time, died of her ſecond ſon &c.) and to my deſigne, of ſpeaking to ſuch a death as is in the text, ſuitable to the example before us.

Reaſons of theſe kind of providences are many; which I shall now proceed to handle: taking it for granted all along amongſt Chriſtians, that it is God that doth all theſe things by his over-ruling providence, as Scripture every where declares. But shall pas over moſt of the Efficient p. 7cauſes, that are well known; the Principal; as God's being our ſoveraign Lord, and therfore may ſo deale with any of us ſinners; and his will and pleaſure, which is ſo to deale with ſom, as we ſee; as alſo becauſe he is infinitly wiſe, knowing what things moſt conduce to his glory and our good, and how by his Power to uſe them, as well as work them, for theſe ends; and J…ſt or righteous in all his ways; and Holy in all his works; and Good allſo, yea very Mercifull; his tender mercies are over all his works, Pſ. 145: 9. and 17. Every of which, and much more all of them ſerve to ſilence us, and teach us ſubmiſſion: tho we know not how to reconcile theſe concurring cauſes, in many particular occurrences. And the Inſtrumental cauſes, as Angels, men, and other creatures, imployed by God herein, actively commanding them, or permisſively ſuffering them to execute his pleaſure, allways powerfully limiting, ordering, and over-ruling them, ſo that he is to be eyed and owned in all that befalls us, Job. 1. And shall only ſpeak of the Impulſive cauſes, wherein the maine difficulty lies, and afterwards of the Final

I. The meritorious cauſe of theſe and all other punishments is ſin, for which the Juſtice of God inflicts them. Sin being the transgresſion of Gods law; and death the punishment threatned on all mankind for the ſame; every death muſt needs be a punishment; ſeeing it is the execution of the threatning, and the deſtruction of the ſinner. And much more that which is ſudden, this circumſtance being an aggravation thereof, as appears by its being as ſuch denounced Deutr. 7:4. 1 Sam. 2: 31. Is. 29: 5. and 30: 13. Prov. 6: 15. and 29: 1. executed Job. 22: 16 and 36: 14. Pſ. 37: 2. Eccleſ. 7: 17. 1 Theſ. 5: 3. bewailed Jer. 4: 20 and 6 26. imprecated Pſ. 55: 16 and deprecated as ſuch Pſ. 102: 25. The Pelagians indeed of old (as the Socinians of late) denyed mans mortality to be the effect of his ſin, affirming it to ariſe from his natural conſtitution at the firſt: but were generally oppoſed therein, and refuted by the Orthodox, as Councels, Fathers, and Hiſtories both general and of them particularly written by many**Alvarez, Latius, Vosſius, Janſenius, Norris. do declare. It having been the conſtant opinion both of the ancient Jews and Chriſtians, that every kind of death was the punishment of ſin, as the learned Grotius de ſatisfactione, aſſures us. I confeſs many of our Divines writing againſt the Popish opinion of humane ſatisfaction to divine juſtice, by ſufferings in this p. 8life and purgatory afterwards, granting death to be a punishment, per ſe & naturâ ſuâ, **Dallaeus de poenis.do yet deny it to be properly ſo, to thoſe whoſe ſins are pardond through Chriſt: diſtinguishing the afflictions of this life and death allſo, into chastiſſements of the righteous and punishments of the wicked. But Scripture is not ſo nice, calling thoſe that befall the righteous punishments ſomtimes. Ezra 9: 13. Ier. 30: 11. and 46: 28. Lament 3: 39. Amos 3: 2. and ſomtimes thoſe that befall the wicked chaſtiſements. Levit. 26: 28. Deutr. 11: 2, 3. Pſ. 94: 10. Ier. 30: 14. Nor doe I well underſtand, how that which is in it ſelfe and owne nature a punishment, should ever be otherwiſe: tho it com from different cauſes, I know, and is uſed for different ends and effects: or how thô afflictions may be chaſtiſements to the righteous whilſt they live, their death can be ſo to them; and much les how that of Infants, which make ſo great a part of mankind, and if of believing parents are charitably judged by moſt, (and I would be glad to ſee well proved) are righteous and ſaved; for the Apoſtle makes it the effect of Adams transgreſſion, and therefore properly a punishment, Rom. 5: 12, 13, 14. 1 Cor. 15: 21, 22. And therfore that diſtinction allſo uſed by Dally and others, that death to the righteous is only materially or improperly a punishment not formally; as the cutting or burning a patient by a Phiſitian differs from the like inflicted out of Juſtice by a Judge on an offender; ſeems not conſonant to the Apoſtle's doctrine, ſeeing death is inflicted by the law-giver for the breach of his law, whereas a Patient ſuffers not as a malefactor.

It is true, that neither death nor any other punishments of the Righteous, are meerly vindictive in reference to ſatisfaction for ſin, as the Papiſts mantaine: Chriſt having fully ſatisfied for their ſins, and procured the pardon of them, which upon their believing is granted them by the covenant of grace; but not ſo as to free them from the temporal evils of this life; or death and their bodies lieing in the duſt, theſe being excepted after the promis of the Meſſias, Gen. 3. For God having given man a law, and threatned his transgresſing it with death (which implies the temporal of the body, the ſpiritual of the ſoul, and the eternal of both) our firſt parents, comprehending all man-kind, having trangreſt it; God coms and hold Aſſizes, ſummons them to appeare before him, charges them with their ſin, convinces them of their guiltines, and then allaying the p. 9ſeverity of his Juſtice with Mercy and free Grace, firſt promiſeth a Meſſias, and Salvation and deliverance through him from their Sins, by his ſatisfaction to Juſtice for them, ſo as he had determined, and after agreed with Chriſt the ſeed of the Woman, in the Covenant of Redemption: ſo that though they, and all in them had Sinned and come short of the Glory of God, being Spiritually dead in Treſſpaſſes and Sins, and therby liable to eternal Death, yet they and all their rightteous Seed should be Saved by the Meſſias, from theſe two kinds of Death, which are the great deſtructive penalties of Sinners. And then proceeds to Sentence them, what they should all ſuffer notwithſtanding: Firſt the Woman who was firſt in fault, declaring her peculiar Punishment as to her Sex, beſides thoſe common to her with Man; in her ſorrowful Conception, bringing forth, and ſubjection to her Husband; and then the Man, and all mankind in him, both Men and Women, are ſentenced to Miſery, in this Life mortality, and their Bodies lying in the duſt from whence they were taken: The Promiſe, and its preceding the Sentence implying, that all thoſe t…at imbraced God's Mercy through the Meſſias should have no other Punishment then theſe temporal; and all thoſe that rejected it, and ſo remaining on their firſt terms with their Creator, commonly call'd The Covenant of Works, should ſuffer the Death threatned therein for their Transgreſſions. The Execution of this Sentence hath continued ever ſince, and will continue till the Reſurrection; that all may feel the bitter fruits of their Apoſtacy, in theſe temporal Punishments; for the bettering of God's People, not for their ſatisfying Juſtice for their Sins (as the Papiſts affirm) ſeeing they neither can, (no meer Man, much leſs Sinful, being able to ſatisfy divine Juſtice for the leaſt offence) nor have need, Chriſt having done this ſufficiently for them; and for the leaving the incorrigible Wicked, that will not be bettered by them, the more inexcuſable, in their ſuffering Eternal Punishment. So that thoſe metaphorical expreſſions of Pardon of Sins, by God's not ſeeing or remembring them, blotting them out, covering them, caſting them behind his back, and into the bottom of the Sea, &c. denoting the plenarineſs thereof; and thoſe ſayings of our Divines, remtſſa cuſpà, remittitur poena, and that Juſtification takes away all Punishment, &c. muſt be underſtood according to the Covenant of Grace, and agreably with the execution of God's ſentence upon Sinners. For thô remiſſion p. 10on of Sin, be nothing elſe then the remiſſion of its puishment; yet its that punishment only which is oppoſite to pardon, ſuch as belongs to the impenitent, and is Eternal; whereas all thoſe whom God juſtifies, he alſo glorifies. Inſomuch that thô the righteous have through Chriſt the remiſſion of their Sins and eternal Punishment granted them in the Covenant of Grace, together with a ſanctified uſe of their temporal, that they shall all work together for their good; and the ſting of Death taken out of their (Sin that brought it in being now thereby turn'd out again) and victory over the Grave, in the Redemptiom of their bodies from their Captivity under it, at the Reſurrection: yet Death is ſtill, in all the degrees of it antecedent in the miſeries of this Life, and kinds of it, firſt and ſecond, or temporal and eternal the wages of Sin, according to the original threatning. And temporal Death a punishment in all, according to the original Sentence: thô to the Righteous Eternal Life is the gift of God through Jeſus Chriſt their Lord: who hath abolish'd Death, or Sin, which is Spiritul Death, and Eternal the conſequent thereof, thô not their Temporal, and brought Life and Immortality to light by the Goſpel, from the firſt promiſe of himſelf, ſtill more clearly, and by himſelf at laſt moſt fully, to whom be Glory. Rom. 6: 23. 2 Tim. 1: 10.

2. The cauſes or reaſons of the Adjuncts of Death, in the kinds, manner, and other circumſtances thereof, as why ſome die a violent, others a natural Death, theſe ſuddenly, thoſe leiſurely, one ſooner, another later, or at ſuch times or places rather than others, are in the ordinary courſe of Providence, of which we ſpeak, ſecret to us, thô well known to the all-wiſe God. There being ſuch a ſtupendious variety herein, that as in living faces, ſo in dying perſons, ther's no perfect agreement in all circumſtances: each of which are particularly and only known to him, who numbers the hairs of our heads, and ſo orders and governs every ſingle perſon and thing, as if it were all he had to do, and ſo all things, as if he were not imployed in any particulars. The Apoſtle gives us the cleareſt account hereof, that I know, in few words, ſaying, God worketh all things after the Councel of his own Will, Epheſ. 1: 11. where we have counſel directing, will determining, and power working or executing all things: ſo that as he hath right by Creation, and continual preſervation of all his Creatures, to govern them as he pleaſes; ſo his underſtanding being infinite, his will juſt, and his power p. 11almighty, his government in all he doth, muſt needs be moſt excellently perfect. But who hath known the mind of the Lord, or been his counceller, and acquainted with his ſecrets? for which reaſon we should with the Apoſtle humbly adore them, and not vainly enquire after them, preſumptuouſly prying into thoſe things which belong not to us. O the depth of the riches both of the wiſdom aed knowledge of God! how unſearchable are his Judgments, and his ways paſt finding out, Rom. 11.33, 34. But thô we muſt not be curious to know what we ought not, we muſt not be careleſs to know what we ought: Scripture frequently requiring us to obſerve God's dealings, incouraging us thereto, and condemning the neglect thereof. Let us therefore proceed more particularly, and for the underſtanding theſe riddles of Gods Providence, plow with his Heifer the Sacred Scriptures; wherin we have a multitude of examples for our inſtruction, and rules alſo for our direction, that we may wiſely conſider his doings, as we are commanded.

Theſe kinds and manner of Death are conſiderable in reference to God, the perſons that Die, and the Living that ſurvive. As they come from God, ſo they are in themſelves Punishments for the breach of his law; but very different in their cauſes and effects, according to the diverſity of the ſubjects they are inflicted upon, or that are therein concern'd; which we muſt carefully regard, leſt we dangerouſly miſtake. For which end we muſt conſider.

I. That as all God's glorious Attributes whereby he is pleaſed to diſplay himſelfe are equally in him, ſo thoſe that relate to his government are alwayes jointly, though unequally exerciſed in his works in this world, even thoſe that to us ſeem moſt oppoſite, as his Mercy and Juſtice, which are ſingly exerciſed in the world to come. Even the Devils have ſome Mercy and Patiance mixt with Juſtice at preſent: being reſerved in chains as malefactors unto Judgement for greater Punishments; who yet feel ſo great, that they believe and tremble for fear of their future, Jude 6. James 2: 19. And in the greateſt ſeverity towards Men, God in wrath remembers ſome Mercy, even to the worſt that he ſuddenly deſtroys (beſides the remnant that he ſaves) in warning them before, delaying till their iniquities be full, and mittigating their Punishment in taking them away; none ſuffering to the utmoſt here, nor none ſo much hereafter as they p. 12should had they lived longer', to treaſure up more Sins againſt the day of Wrath, as the old World, Sodom and Gomorrah, the Amorites, Amalakites, and many others. But though Juſtice be very apparently the chief reaſon of ſome Punishments, eſpecially thoſe extraordinary, commonly called Judgements, and ſuch as are general: yet for the moſt part, eſpecially in particular and ordinary caſes, God hath many other reaſons, and greater than that we imagine. ſome of which (though unkown at preſent) are yet well known afterwards. If not here, to be ſure hereafter; when we shall ſee a diſtinct exerciſe of thoſe Attributes that here are mixt; ſo that there will be no Atheiſts or Unbelievers of Gods Juſtice in Hell; nor no miſtakes of Gods Judgment and Mercies in Heaven. In the mean time from this manifold Wiſdom of God, and the mixture of cauſes joyntly acting in this Life, we may ſee the fundamental ground of our miſtaking Gods dealings with us here; and learn to take heed, that we ſeparate not thoſe reaſons which appears not to us, from thoſe which ſeem moſt apparent, and ſo divide, where we should only diſtinguish; which often ariſes from our narrow conceptions of the great and holy God and his ways, judging of him too often by our ſelves, thô he hath told us that his thoughts and ways are not ours, but as the Heavens are higher than the Earth, ſo are his thoughts and ways higher than ours, in Pardoning the Penitent which is the choiceſt of Mercies, however they be otherwiſe dealt with in this World. Iſa. 55.7, 8, 9. So that though we muſt take notice of Gods Juſtice in all Punishments, acknowledging our Sins to have deſerved greater; yet not only, and as ſeparate from his goodneſs and Mercy (which may be greater therein, for any thing we know, though not ſo manifeſt at preſent) leſt we miſtake the Righteouſs God, in theſe his judicial diſpenſations, Lam. 3: 18-26.

In the next place, let's conſider the dieing Perſons themſelves; and they are either Righteouſs or Wicked, there being no middle ſtate; and conſequently their Death is an entrance into their future Happineſs, or Miſery. Now in regard we cannot judge of the Spiritual and Eternal condition of thoſe that die ſuddenly, but by their lives'; for us to conclude either way of them (as is too cuſtomary) from the manner of Death, ſeeing all theſe externals fall alike to all, is great uncharitableneſs on the one hand, or groſs preſumption on the other. To p. 13be ſure if they belong to God, it is more in Mercy to them than in Juſtice, as in freeing them from the fear of Death, that King of Terrors, as Job calls it; or future backſlidings, and loſs of God's Favour, which is worſe to God's People than Death it ſelf, his loving kindneſs to them being better than Life; or taking them away from the evil to come, and many other ways unknown to us. And is more eligible to thoſe prepared, then a lingring, in regard of its end, and for a greater good, as the ſudden cutting off an Arm or a Leg to ſave the Life; ſo that the Apoſtle groand, earneſtly deſiring it, not for that he would be unclothed or deſired only to die, but for its conſequents, to be clothed upon, that Mortality might be ſwallowed up of Life, 2 Cor. 5. v. 4, Though to the wicked or unprepared, this circumſtance is a ſad aggravation, as I ſuggeſted before; and the beſt of God's Servants in the want of Aſſurance cry with David to God, O ſpare me, that I may recover ſtrength, before I go hence: yet to them there is more fear than danger; their great and bleſſed Phyſitian ſo mixing the poyſon of Death with ſtronger ingredients, that ſometimes are cordials to comfort them, and always means to cure them perfectly of all their and Sins Miſeries; ſo that Death in general, of what kind ſoever is reckoned amongſt the privilidges of Believers, in ſubordination to their future Glory, 1. Cor 3.22.

As to the ſurviving, the Death of Relations and Friends in what manner ſoever, is to be accounted an Afflilction in the general; but very different many ways, according to the qualifications of the Dead and Living, their nearneſs in Relation, dearneſs in Affection, kindneſs, and other circumſtances aggravating or extenuating the loſs; and according to their future uſe, both as to Temporal and Spiritual good, and their being Sanctified accordingly, or otherwiſe not improved. But herein we muſt not judge by Sence, but by the light of God's Word, weighing them in the ballance of the Sanctuary; for Sence is altogether for preſent enjoyments, and ſuggeſts nothing but bitterneſs and ſorrow in their loſs; crying out continually, can there be Mercy in ſuch an Affliction as this? can I gather grapes off theſe thorns, or figs off theſe thiſtles? Theſe are like Samſon's riddles to Sence, unanſwerable, but by Scripture, rectified Reaſon and Experience are unfolded, ſo that the Wiſe, that will obſerve, shall underſtand the loving kindneſs of the Lord. Pſ. 107.43. According as the deceaſed were, p. 14or in moral probability might have been, if publick Perſons, Bleſſings or Judgements to the Church or State, or if private, helps or hindrances, or comforts or croſſes, in regard of Heavenly or Earthly things, more or leſs to us, ſo we should account their Death at preſent, and afterwards according to the Spiritual benefits we reap, or might have reaped thereby. As good Magiſtrates and Miniſters that were, and might have been more uſeful Inſtruments of publick good, being cut off ſuddenly, as Joſia and Stephen were greatly lamented; and Abſolom and the Prophets of Baal that were quite contrary, their being ſlain was accounted accordingly. And not judge by our affection to them, which is many times inordinate, or theirs to us, which we often priſe and rely on too much; for though the croſs thereby becomes the heavier to us, yet more neceſſary for us; ſo that the Wiſe and Holy God deſigning our good, bleeds us in the right vein, to cure us and bring us nearer to himſelf. As he did Jacob here in Rachel, and afterwards in Joſeph; and David even after he had pronounced by Nathan his Sin Pardoned, Punishing him for the ſame, not only for his Spiritual but Temporal benefit alſo; by taking away his Child by Bathsheba, which would have been a perpetual reproach both to him and Religion; and his beloved Abſolom, whom he ſo laments, therby reſtoring him to his Kingdom, and that to him, and both to Peace.

But it is high time that we draw down theſe conſiderations to our preſent purpoſe. And firſt in the Death of Infants, there's the manifeſtation of the truth of God's Threatnings, and his Juſtice in executing his Sentence againſt Mankind for their firſt Trangreſſion; but whether it's more in Mercy or Judgement to them, we know not, and therefore not the reaſon why theſe more than others die ſo ſoon, and oftentimes ſuddenly, but muſt acquieſs in the Pleaſure of the Allwiſe God. If they be ſuch as belong ro the Kingdom of Heaven, it's many ways Mercy, in freeing them from the Sins and Miſeries of this Life, and making them ſooner Happy with Himſelf: If not, there's yet ſome Mercy mixt with Juſtice, their Punishment being leſs in the other World. And we have leſs reaſon to doubt of Mercy for Infants, who die before they have done any good or evil Perſonally, than for thoſe that have done much evil; ſeeing God promiſed Chriſt to mankind before he paſt the Sentence of Mortality; but eſpecially for thoſe p. 15born of Believers that are within the Covenant, and ſtiled Holy in Scripture. For they are not only capable of Happyneſs, as well as Aged Perſons (their Souls being alike, and no ſuch incapacity as here will be in their Bodies hereafter) but alſo of Adoption, and Juſtification through Chriſt, and conformity to Him, which are the abſolutely requiſite means thereof; thô not of actual Believing, I think, notwithſtanding the Lutheran, and ſome others aſſert it; unneceſſarily in my Opinion, becauſe it's only of abſolute neceſſity to thoſe of years, that are partakers of the outward diſpenſation of the Covenant, but not in it ſelf; in regard that Believing, and the Goſpel believed, and outward Ordinances, are not ſubſtantial parts of our Righteouſneſs, but only accidental means thereof, according to the capacity of the Subject. Beſides this we may obſerve, God uſeth not to ſend any extraordinary Judgements, only for Origiral Sin, and confutes Jonah with this Argument of his Clemency towards Nineveh, that there were more than ſixſcore thouſand Perſons therein that could not diſcern between their right hand and their left; the Parents, for whoſe Punishment the Children are often taken away, and in general Judgements with them, having now Repented. Though we have examples of their ſlaughter, not only for their Fathers Sin, but for peculiar reaſons and ends. As the Egyptians drowning the Iſralites male Children; God therein letting forth their Wrath, to Praiſe him, and try his People, whom he had promis'd to multiply; making this there laſt and greateſt Tryal, (as is uſual) before Deliverance, and an occaſion of manifeſting his Juſtice and Power in Punishing the Offenders in the ſame kind; both in deſtroying their firſt Born (whereby alſo he fulfilled his threatning, and forced them to let Iſrael his firſt Born goc, laden with their ſpoyls, through hopes they would return) and alſo by drowning Pharaoh and his hoſt, thereby alſo fulfilling his Promiſe to his People. Like as afterwards the Babylonians, who in many things reſembled the Egyptians, in their carriage towards the Church, had their cruelty juſtly retalliated on their own little ones, Pſ. 137.8, 9.

But however Infants be cut off, whether by the hand of violence (as the Bethlemitish by Herod, Math. 2. prefigured as the Prophet Jeremiah declar'd) or by Natural Death, it's a Punishment to their Parents and Relations, the manner only augmenting it. And not only a Punishment, but the greateſt for kind, of all Temporals that befal the p. 16living, (Children being their greateſt earthly Bleſſings) and greater or leſs in degree, according to circumſtances; as the mourning for an only Son, and bitterneſs for the firſt born, juſtly exceeds that where other Sons, and that for other Chrildren, by which the ſorrow for Sin is ſet forth, Zach. 12.10. But thô this proceeds from Juſtice for Sins paſt, yet more from love, when Sanctified to the Parents, both for their greater future good, which in part they shall know hereafter, and happily for the preventing greater evils then they can ever know. Becauſe they neither know how their Children might prove, or how their own hearts might be tempted, or perplext by them. For thô we always hope the beſt, yet frequently we find the contrary; and no bitterer croſſes, then from thoſe we exſpected greatêſt comfort; Children when young, treading on our skirts, but often when elder, piering our Hearts. This Punishment is generally inflicted on Mankind; both Children and Parents, beſides their Original Sin common to all, for the breach of the ſecond Commandement in their open or heart Idolatry, as is there denounced (to deter Men that are ſo much concern'd for their Children) as their deſert de jure, thô God reſerves always liberty to himſelf de facto to diſpence his Punishments or favours as he pleaſes.

Secondly in the ſudden Death of thoſe of riper years; where God doth declare in his Word the cauſes thereof; or manifeſt them by the particular ends and effects, eſpecially joyn'd with clear circumſtances; there we may judge of the chief reaſon or cauſe, though there be ſeveral others concurring; that we may make better uſe of examples, as Scripture teaches us, 1 Cor 10.5-10. Otherwiſe we muſt take heed of rushing into God's Secrets, which belong not to us, and only eye the general ends, to make uſe of his Providences accordingly. As where great and crying Sins goe before, and the end is demonſtration of Juſtice, there we may ſee that's the chief cauſe, eſpecially in extraordinary Punishments, whereof we have many examples in Scripture. And where alſo ſuch Sinners are threatned, there alſo truth appears in their being Punished, as the Egyptians firſt born; Ahaziah, Joram, Ahab, Jezebel, &c. So when the Sin is clearly viſible in the Death a Haman's Agag's, and innumerable others that shed Man's Blood, and accordingly have their own unexſpectedly shed. Or when deſtruction follows at the heels of great Sins, as the p. 17three thouſand Israelites ſlayn for the molten calf. Exod. 32. and while the flesh was between their teeth, the wrath of the Lord was kindled againſt them, Numb. 11. and Herod immediatly ſimitten and eaten of worms, Acts. 12. And yet when the vindication of Gods laws and ordinances is manifeſted to be the end, its hard to ſay, whether his love to the truth and ordinances of his inſtitution be not the chief reaſon, thô juſtice be more diſcernable; for we muſt not judge all thoſe that are ſimitten and deſtroyed, even by God's immediate hand, to perish eternally. And therfore it is obſervable, that as God never appeard ſo terribly, as at the giving the law from mount Sinai; ſo his wrath was never ſo hot, nor ſuch ſeverity uſed, as againſt the firſt trangsgreſſors, to aſſert the honor of his laws, and make them more regarded afterwards. As in the firſt idolatry after their promulgation, Exod. 32: 10. At the firſt burnt-offerings, when Nadab and Abihu offered ſtrange fire, (that is common and not from the altar) there went out fire from the Lord and devoured them, the punishment ſuting to their ſin, Levit. 10. As afterwards Numb. 16. when Corah and others deſcended from Levi endeavoured to make the prieſthood common to all the Levites, v. 10. and Dathan and Abiram Reubenites and others the politick power of Moſes and the ſeventy elders, newly eſtablisht by God (Ch. xi.) common with the reſt: the earth opened her mouth and ſwallowed them up, v. 32. and fire from the Lord conſumed the two hundred and fifty that offered inconſe v, 35. whoſe cenſers God commanded to be uſed for a ſign and memorial thereof. v. 38. and 40. and for the peoples murmuring at this diſpenſation, fourteen thouſand and ſeven hundred of them dyed of the plague. v. 49. So when God appoynted the punishment for preſumtuousſins, the firſt offender, the man that punishment ſticks on the ſabbath day, is by God's appoyntment ſtoned to death, Numb. 15. Thus God vindicated the honour of his ark, with ſmiting the Philiſtines; and after it's returne above fifty thouſand of the men of Beth-shemesh, shewing thereby that the ark was the ſame, thô it had been among the uncircumciſed, and the effects of feare were anſwerable; 1 Sam. c. 5. and c. 6. and after that, Ʋzzah for his rash taking hold of it, thô as ſeems to us for a good end, for the oxen shook it, ſo that David was affraid, and we may ſuppoſe the people much more, 2 Sam. 6. And thus allſo God vindicated the honor of Chriſtianity, at the firſt planting of the Goſpel, in ſmiting Ananias and p. 18Sapphira: ſo that great feare came upon all the Church and upon as many as heard theſe things, Acts. 5.

But where no notorious crimes preceed, and other particular ends than juſtice appear; there ſudden death is the Occaſion, and God's love to his truth, and mesſingers that declare it, or ſervants that profeſs or ſuffer for it, the chief cauſe and reaſon thereof. As the widow of Sarepia's ſon, raiſed to life by Elijah, by which he is acknowledged a man of God, and the word of the Lord in his mouth, truth, 1 Kings 17. the Shunammite's ſon by Elisha whoſe miracles reſembled his maſter Elijah's, 2 Kings 4. So Lazarus's, as Chriſt declares to the meſſinger his ſiſters ſent to him, This ſicknes is not unto death (thô in its nature and next end it was, yet not irrevocably as they feared) but for the glory of God, that the ſon of God might be glorified thereby; intimating that this of Lazarus, should be uſed as a means of glorifying God, and his ſon in miraculous raiſing him again to life, and therby confirming his office of Mesſiah, and Doctrine of the Goſpel, as we read it did moſt eminently, J…hn. 11. And the noble army of Martyrs, whom God brings forth, as his Champions for the truth: shewing the power of his grace and their ſincerity, that they doe not ſerve God for wordly things, as the devil ſlanderd Job, but love him, their Savior, and his truth above their own lives; and making their death, which their enimies count ignominious, honourable to him, religion, and themſelves; and uſing it to quite contrary ends than their perſecutors deſign, namely the increaſe and confirmation of his Church and people.

I have been the longer upon theſe extraordinary examples, both to cleare the truth in the general, and the ſeveral kinds of ſudden death, and allſo in the ordinary caſes, that now follow to be more particularly ſpoken of. For by a parity of reaſon, it will follow; that as God makes different uſe of like providences, ſuting them to different ends, and making them occaſions and means of different effects, in wonderful variety according to his infinite wiſdom and power; ſo he hath accordingly particular reaſons that are juſt and weighty for his diſpenſations, thô unknown to us, except he diſcovers them, as his juſtice in extraordinary punishments for enormous offences, or his goodnes, mercy and other cauſes, when it is otherwiſe. So that where no ſins, or ends and effects more than common, there we are p. 19not able, nor ought we to judge of God's reaſon, why theſe rather than others are ſuddenly taken away; either by diſeaſes, as apoplexies, convulſions and the like; or by pains as women in travel, or by wars, fire, water and other accidents, theſe things falling alike to all; for if the kinds of death, or any temporal punishments were infallible ſigns of God's hatred and temporal bleſſings of his love, we could never reconcile God's word, we are bound to believe, with the works of providence, which are but the fulfilling of it, and the execution of his purpoſes. In ſuch caſes therefore when God exerciſes us, as Job (who is ſet forth to us as a pattern of patience in dark providences) prayed shew me why thou contendeſt with me (c. 10.) and waited for the end of the Lord, ſo ſhould we; God many times dealing with us as Chriſt ſaid to Peter, what I do thou knoweſt not now, but thou shalt know hereafter. As any one hearing Solomon's ſentence of dividing the child, would have thought it cruelty, if he had gon away without ſeeing, or after knowing the end and effect: much more may we miſtake the Allwiſe God, if we look on his providence by piece-meals and wait not till we ſee the iſſue. For thô there be ſin in all, and that be the only meritorious cauſe of death, yet that is original ſin, that is alike in all from Adam, all being equally related to him, ſo that thence coms no diſtinction of this or that kind of death, but as moſt conceive from actual transgreſſions. Which being not diſcernd in infants, who yet die in great variety both in regard of diſeaſes and violent murders, their death is generally laid on their parents, as the widow of Sarepia cried to Elijah, art thou come unto me to call my ſins to remembrance, and to ſlay my ſon? I Kings. 17. For the Jews knew well that God viſits the iniquities of the fathers on the children, by many Scriptures threatning it, and examples of it's being executed: and appears particularly in that fearfull imprecation, that Chriſt's blood might be on them and on their children, the fulfilling whereof the whole nation lie under, to their confuſion and the confirmation of Chriſtianity, to this day. But we muſt take heed of applying this alike to all, for where no extraordinary ſins God may, and ſomtimes doth in ſoveraignty take away children elder or younger, as Job's, for tryal and other ends, more than in juſtice: leſt we judge and ſpeake amis of God's dealings with men, as Job's friends, and many others are accuſtomed to doe. For when men ſee any miſery befall any one p. 20out of the common road of providence, having natural conceptions that ſin and punishment are related, they preſently conclude, that ſome extraordinary ſins either of them or their parents are the procuring cauſe on their parts, and punitive juſtice anſwering to it, on God's part; whereof we have many narratives in Scripture (to which I confine my ſelf) of Barbarians, Jews, and Chriſtians; but I will only mention that in John. 9. at preſent, which hath occaſioned moſt of the thoughts I have imparted concerning theſe impulſive cauſes; conſidering that there is the ſame general nature in all evils of punishment, as conſiſting in the privation of their oppoſit good. The diſciples rightly ſuppoſed that the blindnes of the man ſo born was from God juſtly, & that he punishes children, for their parents ſins; but miſtook in taking it for granted, that either his parents, or he in his ſoul before his body was formed, had been more than ordinary ſinners, or in ſom kind at leaſt, which was the cauſe of his blindnes, and aſked Chriſt, whether it was: who anſwered, neither hath this man ſinned, nor his parents, that is, as they meant, and their queſtion implyed, not greaters ſinners than others, or in relation to this as the cauſe to the effect: But that the works of God should be made manifeſt in him, which intimates a quite different reaſon, from what they imagined, not God's punitive juſtice for either of their ſins, but his love to Chriſt and his doctrine, in the manifeſting his power in a miraculous cure, and mercy to the blind man's ſoul to be the chief cauſes. Where we may obſerve, how Chriſt diverts them, as every where elſe, from curious enquiries; reſolving this affliction, as an inſaelicitas or miſery into Gods ſoveraignty, that denies or gives his bleſſings, in kind or degree, to whom, when, and in what manner he pleaſes, it being lawful for him to do what he will with his own; and denying it to be poena from juſtice for any greater or particular ſins, as they judged (thô otherwiſe both were ſinners, and ſo a ſufficient ground in point of juſtice to deprive either of ſight, or any other bleſſings in life, or all in death, yet this difference proceeded not there-from) and then directs them by the final cauſe, to judge of the impulſive or reaſon of this providence, and to regard the ends and conſequences thereof, as that which concernd them; which in this caſe were extraordinary in reſpect of the miracle, and ordinary in regard of the ſpiritual good this affliction occaſiond and wrought both for himſelf and others.

p. 21Les us therfore accordingly now apply our ſelves to the final cauſe or the reaſons taken from the end: not in reference to the dead which in ordinary caſes is a ſecret to us, as I have shewn, but the living. Which we muſt underſtand, not of the finis operantis, or what God deſigns in particular thereby, which is different in all, and no further known to us, than as manifeſted by the effects; or in general only as tending to his glory (which if we ſpeak properly is only his end, and all things whatſoever without himſelf but means joyntly conſidered tending thereto, and which he uſes for the ſame Rom. 11: 36) But the ſinis operis in reference to us, as theſe providences are means fitted by him for ſuch ends, as tend to the common good of the living; which is allways ſuperior to particular ſufferings. And thô ſad experience shews us, that for the moſt part providences have not the effects upon us anſwerable to their ends; yet that's through our default (as we ſee allſo in the ordinances) and if ſo be theſe moral means obtain not their primary end as medicinal to better us, yet their ſecondary, ſerving at leaſt to juſtify God, and render thoſe that make ſmall or no uſe of them, or contrary than they ought wholy inexcuſable, and more eſpecially thoſe who have the word to direct them and interpret to them their end and uſe. For the end God's word declares, allways implies the uſe we should make of every thing, both in the general, and particularly according to their kind and degree. But I shall paſs by the general ends of afflictions and death, and only ſpeak of thoſe more peculiar to this kind of death I am upon; nor yet of many that might be drawn from the ends thereof in reference to God, his ſon and our Savior, his word, ordinances and graces of his ſpirit, the good and evil things of this life, our ſins, and thoſe concernd nearly and remotely; but of a few that are moſt comprehenſive; ſuggeſting the ſuitable uſe of them the end implies, that my future diſcourſe may be more practical; reſerving thoſe that are more particular for the Application.

I Then God thus ſuddenly and unexſpectedly takes away ſom, that the ſupremacy of his providence may be more apparent, and himſelf thereby better known and acknowledged in the world. That this is the general end of God's unexſpected dealings with men, in mercies and judgements extraordinary, and all other caſes above their-thoughts and contrivances, appears by hundred places of Scripture, p. 22relating both to his people and heathens, expreſt in thoſe phraſes, that ye or they may know that I am the Lord, and implied in the effect (which is the end accomplisht, for finis in actu poſitus dicitur effectus) and ye or they shall know that I am the Lord. And experience shews us, that while things goe on ſmoothly and evenly as men ſuppoſe they should, all run along with them, and are apt to judge them the effects of humane counſels, and actions in the uſe of ſuch means as conduce thereunto: but when any thing happens above or contrary to their thoughts and expectations, and is accomplisht by ſuch means and in ſuch a manner, as they could not think of or imagin, and cannot find out any ſatisfactory reaſon for, then they looke above and beyond natural cauſes, and acknowledg the finger of God. Who frequently deals with us in our lives, as Jacob with Joſeph's, ſons crosſing his hands contrary to exſpectation, and in our death allſo, making one or other that we thought should live drop down dead unexſpectedly; whereby we are put to a ſtand and look on, as all the people did at Amazah's and conſider whence this came; and not ſatisfying our ſelves concerning any viſible cauſe of this difference, are ready to acknowledg an inviſible power and providence in both the parts of it viz: preſervation and government, in preſerving us and others that were as likely to die, and taking away thoſe that were as likely to live. So that God's extraordinary providences being the great witneſſes of himſelf to the world; it becoms our duty to eye and acknowledge him in them accordingly; his wisdom in contriving ſuch a concurrence of cauſes and circumſtances as we never thought on, his power in executing what we never feared, his mercy in ſparing greater ſinners, his juſtice in cutting off whom and when he pleaſes, and his dominion over all, ruling high and low, rich and poor together, ſo that as men ſee or may ſee, ſo let them ſay among all nations, that the Lord moſt high reigneth over all the inhabitants of the earth.

II. That all men may ſee more clearly, that their times are onelyonly in God's hand, Pſ. 31: 15. or in his ſole power, his conſtant care and cuſtody, and his dispoſal at his pleaſure. All its true have or may have a notional knowledg of this from the light of nature, and thoſe in the Church moſt fully from Scripture; but this is too weak, to make us look beyond the courſe of natural cauſes, above to him who p. 23hath the ordering of them all, ſo as to keep the eye of our ſouls habitually fixt upon him, as we ought. He is therefore pleaſed ſomtimes to uſe ſuch providences in great daingers, deliverances, and deaths ſo circumſtantiated, as therein we may acknowledge his hand, and thereby gaine ſuch experimental knowledg of him and his dealings with us, as will lead us to the owning and acknowledging of him, and ſeconded by grace ſet up his ſoverainty in our ſouls. For it is not ſo much death in it ſelf that affects us, becauſe it is common; as the remarkablenes of it one way or other, which leaves an impreſſion upon us, and raiſes our ſluggish minds to conſider, from what hand ſuch a blow should come. Who except ſom few Relations think themſelves concernd at the death of weak infants, and ſickly perſons, or aged? But when the young are taken away in the flower of their age; or the ſtrong that were moſt likely to live, are dead on a ſudden and laid in the duſt; or the great and rich that have all means poſſible to preſerve them, are cut down like the gras and wither as the green herb; theſe are ſo many ſenſible demonſtrations to convince us, that our times are not in the hands of ſecond cauſes, or meerly caſual and fortuitous, ſeeing theſe are ſo frequent, but onelyonly in God's, who diſpoſes of them as he pleaſeth. Time indeed ſtrangly wears out the preſent ſenſe we have of theſe things: but God is pleaſed ſo often to give us ſuch pregnant examples hereof, as if we duly regard them, are not only ſufficient to renew the former impresſions upon us, but afford us ſtronger convictions of this truth. This improvement of ſuch providences, would bring us as Moſes deſired the Iſraelites, to acknowledg God, as the cauſe of our lives and length of our days, who gives them at his pleaſure, and for his pleaſure continues them, that orders them as he pleaſes, and cuts them off when he pleaſes; and to depend upon him continually for them; and with holy Job not to charge God foolishly, but whether he gives, continues, or takes away, ſtill to bleſs the name of the Lord. As we learn this leſſon more or leſs, ſo we shall find it accordingly not only thus uſeful, but alſo comfortable to us: by the aſſurance God's people have thereby that in all times, tryals, and changes they are allways in the hands of their tender father, that knows their frame, and remembers they are duſt; thô the wicked that will not be inſtructed, are in the hand of God as a Judge, whoſe p. 24ſentence and execution they shall not eſcape. Conſidering that if our times were in Satan's or our enimies hands, they would ſwallow us up quick; or in our friends power, they would not ſuffer us to depart, and be with Chriſt which is far better; or in our own, we should in our discontents be weary of them, and ready to cry out as Moſes, Elijah, Job, Jeremiah, and Jonah have don, now Lord take away my life, rather than patiently wait his pleaſure.

III. That ſin may be imbittered, and mercy embraced: and particularly our firſt apoſtacy from God, and our Savior and the means of recovery. For as God's ſentencing man to bodily penalties after his firſt ſin for good to his ſoul, was to humble him for that, and all other ſins that followd upon it, and make him feare his juſtice by ſeeing and feeling ſuch effects of it, and fly to his grace and mercy through the promiſed Mesſiah: ſo his inflicting them muſt therfore be accordingly accounted a means for theſe ends conjointly. The All-wiſe God knowing what prodigious blindnes of mind and ſecurity of heart followed ſin in us; is therfore pleaſed for our awakening to uſe outward punishments ordinarily, theſe being only viſible, and ſo fitter to have influence generally on all men, and being allſo more feared by the ſecure world, than thoſe inward and ſpiritual judgments on the ſoul. So that the very heathen, who being through their forefathers ſeperate from the Church, are ignorant of the cauſes and manner of the entrance of theſe punishments by the fall, and much more of Chriſt, and ſo account death becauſe common to all, a debt to nature, and the grievous accidents thereof punishments only for actual offences: yet by theſe external judgments they may and should be brought, and when extraordinary and general often are, to feare God's juſtice and fly to his mercy in the general, tho they cannot make that eſpecial uſe of them, for thoſe higher ends and in ſubordination to eſpecial grace, that Scripture declares; and which the Jews who have the Old Teſtament shewing the fall and clearly teſtyfying of Chriſt (thô they wilfully reject him) and we Chriſtians ought and should; and for which God is pleaſed to uſe them in his Church. For thô we have the law that diſcovers ſin, and condemns ſinners to eternal punishments; and the Goſpel that tenders us pardon, and eternal ſalvation; yet ſo great is our unbelief and the love of our luſts, that we litle regard them; till God awaken us, and lets us ſee and feel p. 25experimentally by outward or inward troubles or both, the evil of our ſins and how deſtructive they are to us, and therby bring us to condemn and loath them, and our ſelves for them, and valew his mercy through Chriſt for pardoning them. For which ends he makes uſe eſpecially of thoſe, that are moſt powerful to convince men of, and affect them with his juſtice, ſins hainousnes, the ſinners deſert, and need of mercy. Of which kind are thoſe punishments, which are generally inflicted on all apparently according to his threatnings: wherein are ſeen, the greatnes of the offence, God's reſolution to punish, his power and impartiality in punishing great as well as ſmall, ſo that none can flatter themſelves with hopes of impunity. And thoſe that have the offence legibly written upon them, ſo that all may read the ſin in the punishment, and ſee God's equity therein; whereby he is juſtified and the offender condemned, even by himſelf as well as others, as we find among the very heathen Judges 1. v. 7. And thoſe punishments that are great, and ſo shew the greatnes of the offence, juſtice never proportioning them greater, but mercy mitigating them to leſs than the offenders deſerts. All which kinds of punishment concur in death, as moſt clearly appears by the ſcriptures; which declare God's threatning thereof before, and ſentencing all it to it after for our apoſtacy (Gen. c. 2. and c. 3.) as a ſuitable punishment for our wilful deſpiſing of life, virtually promiſt in the threatning of death; and that which shews us the greatnes of our offence, in that it is the greateſt of punishments, comprehending all other miſeries, as life it deprives us of all other mercies, Rom. 6: 23. And yet more ſignally do all theſe appeare in the kinds of death we this day celebrate: the mother bringing forth in ſorrow, becauſe the woman was firſt in the transgreſſion, and dying for her having transgreſt, and the litle infant for that only. So that its better for us to goe to this houſe of mourning than feaſting (as Solomon ſaith Eccles 7: 2.) for that is the end of all men, and therefore will be thine and mine, and the living will lay it to heart: intimating the reaſon of that being the end of all, from the uſefulnes thereof to the living, that ſeriouſly will confider it, as a ſpectacle of their own mortality, whereof ſin eſpecially original was the moral cauſe, whatever were the natural, together with the manner thereof in regard of their inward and outward man. How bitter therfore should the remembrance of p. 26and ſorrow for our firſt transgreſſion be to us, and all other ſins as proceding from it; eſpecially our wilful and deliberate offences, which are as ſo many approbations of our firſt parents apoſtacy, whereby we have ſo often declared, we should have done as they did, had we been in their place; how hardly ſoever we are apt to think, and many allſo to ſpeak of them! And how acceptable should Chriſt be to us, as the only Mediator to bring us back again to God from whom we have fallen, and reconcile us to him, whom we have offended: who by his death hath redeemed their ſouls from deſtruction that will embrace him, taken away ſin the ſting of death, ſtrength from the law to condemn them eternally, ſanctified the grave to their bodies by his own lying in it, and by his reſurrection given them aſſurance of their victory over it, in their bodies riſing again, and being fashioned like to his glorious body! For it is this our apoſtacy from God at firſt, that brought in this ſad ſeparation, of all our comfortable relations; both ſpiritual between God our father and us, and natural between husband and wife, parents and children, kindred and friends, and ſoul and body at laſt here, and both from happines for ever hereafter; and alſo intaild upon us all miſeries, which are more in this life than can be numbered, and greater in that to com than can be expreſt. And Chriſt only that makes up again the union for his people in ſpiritual relations, his father ours, himſelf our husband, all his brethren and fiſters, and all neceſſary comforts in natural relations in this life, and ſoul and body to meet again, and both with happines for ever; freeing us from eternal miſeries, and all thoſe temporal which he procures not to work together for our good.

4. That ſuch as are taken away by untimely death, may be examples and warnings to the living. 1 To deter them from the like ſins, where they were notorious and the cauſe of their punishment: every example of punitive juſtice being a fulfilling of the threatning of the law on the Offender, and vertually a threatning for the like offence to others. This courſe God took eſpecially with his Church in its infancy, training them up, as we doe our children, with temporal threats and promiſes, mercies and judgements: whereas now in its maturity under the Goſpell on a better covenant, he uſes more eſpecially ſpiritual promiſes of grace and ſalvation, and threatnings of ſpiritual p. 27and eternal punishments, and deals with us accordingly, the more powerfully to allure us to holines, and deter us from wickednes. Yet in regard we are ſtill men of like paſſions, and no leſs moved with examples, he declares this to be the end of all ſuch temporal judgements to us Chriſtians, and requires us to make this uſe of them, 1 Cor. 10.6. The Israelites ſuddenly deſtroyed ſeveral times in the wildernes, ſaith the Apoſtle, were our examples, to the intent we should not luſt after evil things, as they allſo luſted; commanding us to avoid their ſins thereafter mentioned, and declaring that (all theſe things happened to them for enſamples, or types, and are written for our admonition, upon whom the ends of the world are come. v. 7.—11. Thus the untimely death of many of the Corinthians for their profanation of the Lord's ſupper is recorded, that we should beware thereof; 1 Cor. 11. v. 30. So allſo when the crime is apparent in the punishment; as Paul's being guilty of ſtoning Stephen in his being ſtoned by the Jews, and drawn out of the city ſuppoſing he had been dead, thô he was miraculously revived, or at leaſt reſtored Acts 14.19, 20. And this uſe we are to make of thoſe extraordinary examples of God's judgments, that fall out in all ages and nations, for execrable murders, perjury and dreadful imprecations, great perſecution and oppreſſion &c. wherein hiſtories abound, and††Reinold's God's Revenge of murder Camerarii opere ſubciſiva centur. 1. c. 86. & contur. 3. c. 3, 33, 34, 36.38. Gorrutius de providentia. l. 3. c. 24. ſeveral have collected examples thereof, that all that know them might be affrighted from the like offences. This being the end of publique punishments, as ſcripture declares by the effect and uſe the living should make of them; and all or thoſe which remain shall heare and feare, and shall do no more any ſuch wickednes Deutr. 13.11. and 19, 20. to which both the Greeks and Latins agree.**Grotius de I. B. & P. L. 2. c. 20. For by the proportion of juſtice, doe alike and have alike, as well in punishments as rewards; which allways firſt or laſt hath place with God, who changeth not through defect of knowledg, wiſdom, or power as men doe frequently. Not allways in this life nor in the ſame manner, as in his miraculous judgements; or in the ſame meaſure, but the examples shew the deſert thereof; as in the decimation of an army, the General's putting ſom few to death, to prevent future mutinies, shews the reſt what they have deſerved, and p. 28what ſo offending they may exſpect for the future. God uſually reſerving the wicked to the day of deſtruction, they shall be brought forth to the day of wrath, Job. 21.30. and exerciſing riches of patience and forbearance towards them, and upon their humiliation and diſciplinary repentance, deferring or remitting their temporal punishments, even after their denunciation, as in Ahab and Nineveh, and others generally Jer. 18.7.8. and on the contrary, where unfeigned repentance makes way for the prerogative to pardon, often punishing his own people in this life more than others; but allways in the world to come, divine juſtice will render to every man according to his deeds, Rom. 2.2.—11.

But where no extraordinary ſins are manifeſt, theſe examples ſerve 2. to caution us and reſtrain us that we offend not God preſumtuouſly in any kind: But that we ſtand in awe and ſin not againſt him, who can every moment bring us to judgement. For this is the end why God doth ſuch things, that men should feare before him. Eccles. 3.14. the neglect whereof becoms the cauſe of the ſudden deſtruction of ſecure ſinners. For the ſentence of death being paſt upon all ſinners, if the execution of it more ſpeedily upon leſs offenders, and the delaying of it upon greater be ſo abuſed by the wicked, that therefore their hearts are ſet in them to doe evil; yet Solomon tells us of his own certain knowledge, that though a ſinner do evil an hundred times and his days be prolonged, ſo as he lives his ful time in the courſe of nature yet ſurely I know, it ſhall not be well with the wicked, as it shall be with the righteous in their future ſtate, neither shall he prolong his days which are as a shadow, in regard the days of the wicked are cut off ſuddenly before the time of their exſpectation, or at leaſt preparation for death, becauſe he feareth not before God, in an awful shunning to displeaſe him. Eccles. 8.11-13. And Solomon's obſervation in this kind hath been made by many, that thoſe who, in their health deſpiſe both God's word and warnings, when death threatens them, cry out, oh call time again! oh that I might live a litle longer! oh that God would but try me once more! and make great promiſes to God and men of their future amendment, uſually in their own ſtrength which oftentimes com to litle if they recover, and if they die, declare their unpreparednes for death. And yet better ſome ſenſe of God, and feare of his future judgements at the laſt than not at all, but ſpend p. 29their days in mirth, and in a moment go down to the grave, Job 21.13 The Apoſtle's therefore admonition is good, and holds in all examples in thoſe of like condition, not to be high minded, but feare, for if God ſpared not them, take heed leſt he alſo ſpare nos thee Rom. 11.20, 21 and Hebr. 4.1. And 3 to cure ſin in us. For theſe are means whereby we are brought to the ſeare of the Lord, by which men depart from evil, Prov. 16.6. Thus God cured the remnant of the Jews of their Idolatry, which they were ſo addicted to formerly, and ever after deteſted above all others. Ezech. 23. Where J…dah and Israel are ſet forth as two ſpiritual adultereſſes being at eaſe, and God ſaith, I will bring a company upon them, namely the Aſſyrians and Chaldeans, that shall ſtone them with ſtones, as the Jews punisht adulters, and dispatch them with their ſwords, they shall ſlay their ſons and their daughters &c. thus will I cauſe lewdnes to ceaſe out of he land, that all women may be taught not to do after your wickednes, that is other cities and nations compared here to women, eſpecially where his church should be planted may learne to refraine from Idolatry, and if they will not to ſee what the cure thereof will coſt them. And David a type of Chriſt prophecies, this should be a means of reforming the viſible Church, God shall ſuddenly shoot at them, with an arrow ſuddenly shall they be wounded, and all men shall feare and shall declare the works of God for they shall wiſe…y conſider of his doings. Pſ. 64. ſee allſo Iſ. 25.2.3. And as in general ſo in particular examples this is not to be doubted of; as that the ſudden death of Eli hath been, and is inſtrumental to cure, the fond indulgence of many parents to their children in wickednes, and of Abſolon, their inordinate affection. If ſo be no ſins are mentioned, or more than ordinary apparent to us in any ſo taken away; then to cure us of thoſe ſins we know our ſelves guilty of before God; and more eſpecially thoſe that are relative, as good Jacob's too much love and doting upon his Rachel here in the text. 4. To awaken us out of our ſecurity. For which end eſpecially, we have ſecurity as the fore-runner, and ſpeedy deſtruction that follows it. joynd together by our Savior, in the types he hath given us of his coming to judgment, both of all in general, and every one in particular, As the deſtruction of the old world, Sodom and Gomorrah, and Jeruſalem; they were eating and drinking, marrying and giving in marriage, buying and ſelling, planting and building; wherby Chriſt declare. p. 30how litle they exſpected, they should be forthwith ſpeedily deſtroyed; and that ſo alſo shall his coming be, even like to lightning for its ſuddemnes, or a thief in the night for its unexſpectednes; and then makes this inference watch therefore for ye know not what hour your Lord doth come, calling it ſuch an hour as they think not, declaring he would honour thoſe that made this uſe of it, but if, the evil ſervant ſay in his heart my Lord delays his coming &c. The Lord of that ſervant will com in a day when he looks not for him, and in an hour that he is not aware of. Math. 24. and Luke 17. Nothing more exemplifies this than ſudden death, which cryes to every one, behold the bridegroom cometh, go ye out to meet him, to awaken all; for its ſaid they all ſlumbred and ſlept, the wiſe virgins ſlumbred and the foolish ſlept, ſo that none in the viſible church but have need of wakening, Math. 25. For as in nature troubles either feared or felt both awaken us out of our ſleep, and keep us from ſleeping: ſo in grace, there being few Chriſtians to be found, that either the fears of death and judgements, by ſom warnings of them, or ſome inward or outward troubles have not awakend and kept watching. We are naturally ſo ſenſual and immerſt in the things of this life, ſo regardles of God, his word, and our eternal concernments, and ſo apt to put the evil day far from us: that God is mercifully pleaſed by examples, as wel as precepts and threats to rouſe us up to conſider our latter end, that we may not run heedlesly on to our eternal deſtruction. As it is uſual with God to forewarne both nations and cities before he ſmites them, as all hiſtories both ſacred and proſane teſtify, we never reading of judgements but for mercies abuſed: ſo allſo particular perſons, there being none of years, but have warning in this kind, and may every where ſee graves shorter than their own. For as ſecurity shakes off the feare of ſin and miſery, and makes us look on death and judgement at a diſtance: ſo the feare of them makes them ſeem neer us, and to reflect upon our ſelves and the deſert of our ſins, and conſider our later end, thereby becomming inſtrumental to make us ſerious, which is the firſt ſtep in religion, and to turn our ſloth into diligence, our indifferency into earneſtnes, and our inconſtancy into ſtablenes and reſolution. Laſtly To bring us to repentance. As this is the end of God's threatnings, that he may not punish if we will repent: ſo its allſo of his executing them, that p. 31others may take warning; all his providences being a fulfilling of ſom threat or promis in his word. This even the Ninivites underſtood as appears by their practiſe upon Jonah's denunciation of their deſtruction: and thus our Savior expounds theſe providences, which are rich in ſenſe as well as the word, howbeit we ſeldom fully comprehend it. Who preaching in Galilee, was interrupted by ſome News-mongers from Jeruſalem, that told him of the Galileans, whoſe blood Pilate had mingled with their ſacrifices, (in Jeruſalem, for Pilate had no jurisdiction, but Herod over the Galileans) ſuppoſing they were ſome extraordinary ſinners, becauſe they ſuffered ſuch things, Luke 13. Chriſt according to his great wiſdom, neither taxes Pilat's fact of cruelty (as they might poſſibly ſuppoſe) nor approves it; nor denies thoſe Galileans to be ſinners and ſuffer juſtly, but only that they were greater ſinners than all the reſt, shewing that they were not to be judged as ſuch, becauſe of their ſuffering, and adds the like concerning thoſe 18 on whom the tower in Siloam fell and ſlew, declaring from both theſe examples, the general uſe the living should make of the ſudden death of others, which is to repent; this being the end of Gods ſparing us to give us time and ſpace for repentance, and his taking away others to ſtir us up to make uſe of our time accordingly. And the more to awaken them to this duty, shews the more eſpecial uſe of theſe to them, in a prophetical commination from the manner of their periſhing, making it a type or emblem to the living of their future deſtruction (as Samuel did by Sauls rending his mantle, of God's rending the Kingdom from him) ſaying, except ye repent, ye shall all likewiſe perish. Denoting, that as thoſe Galileans were ſlain by Pilat the Roman governor and his ſoldjers, ſo the Galileans should after by the Roman army: and as the 18 in Jeruſalem were ſlain by the fall of the tower in Siloam, ſo the dwellers in Jeruſalem should be by the fall of their other towers and walls. Which, they not repenting was accordingly accomplisht in both. For the Romans firſt fel upon Galilee, and deſtroyd great numbers of them, and the reſt flying to Jeruſalem, at the time of the paſſover were with other Jews ſlain in ſuch abundance, that the altar for ſacrifices ſwimd with blood: and multitudes of the inhabitants of Jeruſalem, it being beſieged and taken by the Romans, were ſlain by the battering of their walls, and p. 32buried in the ruins of their city. So dangerous is it to neglect repenting from the warnings given us, and eſpecially for thoſe more immediatly concernd! So great wisdom and ſafety is there in true repentance, which will certainly ſave our ſouls from eternal, and is the only way to ſave our perſons alſo and eſtates from publick calamities and temporal deſtruction! But oh the blindnes and ſtupidity of moſt part of men, that when God's hand is lifted up, they will not ſee it! when he hedges up their ſinfull ways with thorns, will needs run through them! when he ſmites ſom on their right hand, and others on their left, regard it not! that can go and com from funerals without a ſerious thought of their own! Common providences are but litle obſerved by us, and therfore do but litle move and affect us: but when we meet with unexſpected occurrences, or interruption of the ordinary courſe of time and nature in the death of any, this is apt to ſtartle us, and make us bethink our ſelves more than uſually, and where grace ſets in with it, becoms a means to better and reform us. Thus God often makes uſe of the ſudden death of ſom, to bring others firſt to themſelves by conſideration, and afterwards to himſelf by repentance; and eſpecially thoſe in the like condition, when one is taken and another left, ſom deſtroyd and others ſaved, this making both a deeper and laſtinger impreſſion; and thoſe more neerly concernd in, or related to the deceaſed. For as we often think this or that occaſiond their death, and theſe or thoſe things might have prevented it, the thoughts whereof frequently trouble us afterwards: ſo our former carriage towards them, and theirs to us coms now afresh to our remembrance, feeds our ſorrow, and lays the foundation of our repentance. Theſe and thoſe things ſaith conſcience thou shouldſt have done, and ſo and ſo thou ſhouldſt have carried towards them, and didſt not; and this and that thou ſhouldſt not have done, nor carried in this or that manner to them, and didſt; thou might have got much good by them, and haſt not; and done more good to them, and wouldſt not; thou matterdſt not what became of their ſouls, and knoweſt thou what will becom of thine? Then thinks the ſinner, what if their caſe had been mine? where had I now been if I had been ſo hurried to judgment? my conſcience tells me I am not fit to die, I cannot ſay my ſins are pardond, and my peace made with God whom I have ſo greatly offended: he hath now warnd me to flee from the wrath to com, and p. 33ſhould I not take it? shall I ſtill except my ſelf and ſay this ſhall not be to me? why ſhould I think to be ſpared, when others are taken away whoſe ſins mine have exceeded? the time by-paſt is too much to have wrought the will of the flesh, I am reſolved now to make better uſe of the preſent and future, ſo long as God shall ſpare me, to prepare for death and for eternity. And as theſe providences are thus merciful means to bring about a bleſſed change in us, ſo allſo to cary it on ſtill further and further. How livelily doth ſudden death ſet-forth to us the neceſſity of repentance in all the kinds of it! As the vanity of the creature, and the neceſſity of making God our portion; the shortnes of our own righteousnes, ſeeing we muſt appear before a juſt and holy God, and the neceſſity of Chriſt and his righteousnes; the evil of ſin, whereof we have nothing to exſpect but shame and ſorrow, and the neceſſity of holines, all its paths ending in peace, and without which we shall never ſee God in happines. And how much the ſame contributes, to promote theſe gradually allſo in us, the conſtant experience of all Gods people abundantly witnes.

5 That all may learn experimentally many particular and neceſſary leſſons they formerly disregarded. The light of nature shews us ſundry of them, and the light of ſcripture more clearly all of them; but unbelief doubts of them, ſenſuality conſtantly oppoſes them, and as men aſleep we generally neglect them. God is therfore pleaſed to uſe unexſpected providences, which draw the curtain, and let in the light ſo convincingly and ſenſibly upon us, that without wilful shutting our eys we cannot withſtand it: that ſo his truth being taught and backt by our own experience, may be more readily embraced and obeyed. For experience is a more ſenſible argument than notions to convince us of the truth, and leſs liable to ignorance and miſtake for confirming us in it, and more particular and prevalent with us to practiſe it. Let me therfore name ſom of thoſe excellent leſſons which ſtill hang on this one bough ſuddenly broken off from us. As

1 the vanity and frailty of life. Such a death cryes to us with the word, all flesh is graſs, and all the goodlines thereof is as the flower of the field: the wind paſſeth but over it, and it is gone; and the place thereof shall know it no more. Is. 40.6. Pſ 103.16.

2 The nearnes of death and judgment. If thou willſt put theſe far from thee, p. 34this ſummons will convince thee of thy folly, that this night thy ſoul may be required of thee Luke 12.19, 20.

3 The neceſſity of being prepared for thy diſſolution. For the night of death cometh whether thou thinks of it or no, when no man can work; there being no knowledg nor wisdom in the grave whither thou goeſt; no caſting up thy accounts in the dark, nor perfecting them with God in the grave. Joh. 9.4. Eccles. 9.10.

4 The danger of deferring thy preparation. For in an hour thou thinks not of, may Chriſt call thee to give an account of thy ſtewardship, for thou shalt be no longer ſteward. Math. 24. Luke 16. v. 2.

5 The pretiousnes of time to prepare for eternity. For time is short, and were it longer litle enough for ſo great a work, and allſo uncertain, as thou ſeeſt: and therfore not to be lavisht out upon thy luſts, ſeeing thine eternal welfare depends upon it. 1 Cor. 7.29.

6 The vain hopes of living many years. Since thou knoweſt not what a day may bring forth, no more than what a woman with child, whether male or female living, or dead as tis this day, Prov. 27.1.

7 The groundles preſumtion of a lingring death, when thou ſeeſt ſome in a moment go down to the grave, and many die in their full ſtrength. Job. 21. 13, 23.

8 How quickly the greateſt hopes are dasht and expectations diſappointed. Here's a child com to the birth, and no ſtreugth to bring forth, but mother and child die together: there's a ſtrong man ſaith with Agag ſurely the bitternes of death is paſt, and the next hour it returns and carries him away, 1 Sam. 15.

9 Moderation towards the things of this life. For the Lord is at hand, ready to call thee quickly from thy good things, who makes them thy portion, and then whoſe shall they be? and where wilt thou be? and to take thee, who makes him thy happines, from the evils of this life, that they no more shall torment thee. Philip, 4.5.

10 The different nature of earthly enjoyments and heavenly. Earthly promiſe much and in the tryal faile our exſpectations: But heavenly we find beſt upon tryal, and ſuch as will never fail us nor forſake us Heb. 13.5.

And laſtly, the vaſt difference between our preſent and future: ſtate. Here we meet and part preſently; there we meet and never part, here's nothing but changes, there's none but a ſtable eternity. 1 Theſ. 4.17.

Theſe Reaſons I hope may ſuffice for the ſeveral ſorts of ſudden death mentioned on this occaſion, to juſtify God's proceedings therein; and to shew us the gracious deſign of theſe kind of providences, that p. 35ſeem of all others moſt dismal to us; none ſo much as theſe conducing to the general good of mankind, as tending to awaken us out of our ſecurity, cure us of our ſpiritual diſtempers, and point out to us and quicken us to our duty. Let us ſee to it, that we make uſe of them accordingly: and what further improvement may be made of the preſent providence we shall now ſpeake to by way of inference and application.

Ʋſe 1. Hence learn the uncertain tenure, or manner of holding our neareſt Relations, and deareſt friends and acquaintance. That ſeeing them liable continually to be loſt, we may be more ſenſible our enjoying them is but of meer curteſy, and that we are but tenants at will for them, and all our other earthly comforts to God the great Lord of all: having by our ſinful apoſtacy loſt our right and title to the enjoyment of them, which he gave us at firſt by the covenant of works in our creation. For had we continued in our original ſtate of integrity, there would have been none of this ſorrowful parting of friends; but we should either have continued happy together on earth, or without ſuffering death have been, as S. Anſtin and others think, after ſome certain time translated into heaven; and whether all together at laſt, or ſucceſſively at ſuch a term of years, it would have been matter of triumphant rejoycing to all. But now having by ſin forfeited and loſt all our mercies, God hath been graciously pleaſed in the covenant of grace to alter his diſpenſation; not to truſt us bank-rupts with a new ſtock in our own hands, but to commit all to Chriſt, in whom he hath treaſurd up ſpiritual life for his people; ſo that that is now in ſafe keeping, being hid with Chriſt in God, Coloſ. 3.3. And this he hath aſſured us of by promiſe, upon our fulfilling the condition of the covenant: but hath reſerved temporal life and the comforts thereof in his ſoveraign pleaſure, to give, continue, or take away …n and in what manner he pleaſes; that we might entirely depend upon him for all. So that if he will any day write a Jacob wiveles, a Job childles, a David friendles, a Jeremiah comfortles; there's no reaſon to gainſay it, no cauſe to complain or murmur at it, much leſs to implead him for it; ſeing he takes but his own that he had only lent us for a time, never given or granted us abſolutely to enjoy. Is it any injury then when the time is expired to require his own? Doth he make the matrimonial bond natural that husband and wife should die together? Hath he tyed children p. 36to their parents feet, or faſtend them to their houſes, as their pictures not to be parted withal or removed? If he lets us have our Relations a while here, and then takes them into the gallery of heaven; is it any detriment to them or us? Are they not ſo better cared for and beſtowed, than they can be by us, what ever we think, and how much ſoever discontented? Thou wilt be ready to ſay, But why ſo ſoon? Why ſo unexſpectedly? Hath not godlines the promiſe of this life, as well as that to come? And obedient children of their days being prolonged? Very true, godlines both intereſts us in God the giver, and in all the promiſes for every good gift; but for this life and all other temporal mercies only conditionally, ſo far forth as is good for us; So God will not only givo grace and glory, but will withhold no good thing from them that walk uprightly Pſ. 84.11, But what and how muſt we account good things? Spiritual good things indeed are abſolutely good in themſelves, and for all, and allways; but temporal, thô good in themſelves, yet neither for all nor allways; but relatively onelyonly in reference to the perſons, for that which is good for ſome is hurtful for others, as one mans meat we ſay is another's poiſon, and in ſubordiuation to greater good, as this life in relation to eternal. Now who is fitteſt to judg what is beſt for us and when? The Father or the child? the phyſitian or the patient? the all-wiſe God or foolish man? We ſind what we thought worſe proves for the better to us frequently; and God's time fitter then our own, thô hardly perſwaded therof at preſent: ſo that referring our ſelves to him, our uncertainty is our greateſt ſafety; and the condition annext to temporal bleſſings ſo far from a diminution, that it is an inhancing and confirmation of their promiſes. For thereby we are aſſured, that God will neither give his children any thing to their real prejudice, nor take …way any thing that was the beſt for them: that if he deprives them of temporals it is for their ſpiritual good, and all the croſſes that befall them are better for them than the things they deſire. All which not only recommend godlines even in regard of the things of this life: but are the greateſt ſtay and ſecurity we can poſſibly have, to ſupport us under all the variety of changes, that befall us in this evil world.

2 This ſerves to weane our hearts from being immoderatly ſet on any of our Relations or creature comforts. Which is the Apoſtle's p. 37inference 1 Cor. 7.29, 30, 31. Brethren, the time is short, it remaineth, both that they that have wives be as though they had none: and they that weep, as though they wept not: and they that rejoyce, as though they rejoyced not: and they that uſe this world as not abuſing it: for the fashion of this world paſſeth away. Our fore-fathers are paſt away before us; the marriage knot looſens daily, and is either cut aſunder by a violent, or untyed by a natural death at laſt; Brethren and ſiſters and a friend ſomtimes dearer than a brother part, and are no more ſeen in the flesh; our children that are our ſelves only wrapt up in other skins, in whoſe life ours are ofren bound up, are frequently ſnatcht out of our arms, and if they croud us out of the world quickly follow us to our long home. That as Xerxes beholding his great army wept to think, they should all of them shortly be laid in the duſt: ſo may we over our living Relations as well as dead, conſidering we are liable continually to loſe them. Let this then make us ſit looſer from them, and take off our hearts.

1 From our inordinate affection to them. It is our wiſdom to ſet our hearts upon nothing, but that which is above the reach of dainger & disappointment: and to love nothing much, but what we cannot love exceſſively. As God that will be our portion for ever, when all theſe and our own lives faile us: and Chriſt our Savior that will make us happy with himſelf in heaven. If any ſteal away our hearts from them, and perk up in their place in our thoughts and affections; its mercy that breaks down ſuch idols and grinds them to powder, or turns ſuch comforts into croſſes as would carry it in the competition with the bleſſed God and our dear Savior. We are ſo bewitcht with theſe ſenſible enjoyments, and are ſo taken up with them; that even good Jacobs have need of imbittering circumſtances to wean them from their Rachels and Joſephs; and holy Davids from their Michals and Abſolons, and all from their over-loved Relations and creature comforts. How immoderately for the moſt part doe we deſire them! How eagerly doe we purſue them! How ardently doe we love them! How highly doe we valew them! How exceſſively doe we delight in them! How anxiously doe we keep them! How paſſionate are we when croſt in them! How fearful are we of loſing them! How loth are we to part with them! How perplext when we have loſt them! And yet all theſe inordinacies muſt be cured in us or we cannot be Chriſt's diſciples. Math. 10. p. 38v. 37. Luke 14.26. Which ordinary medicines will not doe, theſe diſtempers are ſo ſtrongly rooted in us; and therfore the wiſe Phyſitian of ſouls is pleaſed often mercifully to uſe ſuch ſeverities as are neceſſary to imbitter our earthly comforts and endear himſelf and our Savior to us. Who that duly conſiders how litle God's commands, the promiſes of heaven, the threatnings of hell, Chriſt's calls, and his Miniſters pleadings prevail with men to love him more than father or mother, wife or child as the Goſpel requires; but muſt acknowledg the uſefulnes of theſe warnings to us for that end, and the neceſſity of God's sharpeſt rods for Phyſick as well as his word for food for our ſouls, and conſequently the reaſon why it is the portion of his people to ſuffer affliction rather than the reſt of the generality of the world.

Secondly From placing our happines in them. Man in innocency had a mind to know, a will to chooſe, and affections to delight in God as his happines: but ſince ſin hath broke down his image in us, ſuch is the wretchednes of our hearts, that uſually the better God is to us, the worſe we are to him; and the more enjoyment he gives us of earthly friends the more we forget our heavenly father. When we want and deſire husbands, wives, children, friends or any earthly comforts that we cannot obteine, we ſeek God for them, and when he threatens to take them from us, we cry to him to ſpare us them; but when we enjoy theſe, even when he denies or takes them away from others, and have moſt reaſon to eye and own him in them, depend upon him for them, and uſe them as encouragements to ſerve him that gives and continues them to us; we are apt to forget him, ſet theſe up in his room, make them our God, and take up with them as our portion; ſo that he is then litle regarded of the moſt, and leſs than he ought by the beſt. When he therfore blows upon theſe blesſings, it is to bring us to ſet them in their due place, and keep them ſo in ſubordination to himſelf, and make us mind him more for the future, and them leſs than formerly; leſt theſe ſtreams of creature comforts that should lead us to him, ſhould draw us from him, and drown us in perdition, For now that reaſon through ſin hath loſt its ſoverainty over us, ſenſe lying ſo near us uſually ſways us; and brings the ſoul not only to comply with the neceſſities of our preſent ſtate, in theſe Relations for the comfort of this life (which is lawful, being p. 39God's inſtitution in innocency) but to ſuch a condeſcention to the body, which only skils ſenſual things, that for the moſt part men live a meer animal life without God in the world, not like men capable of enjoying him, much leſs like Chriſtians. How happy were it then, that as by experience we learn the worth of theſe things by the want of them, ſo we would allſo their worthlesnes in compariſon of him, who is our only happines: thus should we gain more by our parting with them than by our enjoying them, & com to make a happy exchange. Theſe providences duly conſidered, and rightly uſed would recall us back again from the creature to God, awaken conſcience and make every one turn preacher to himſelf, that God may have the prevailing choice. Saying, I ſee husband or wife, parents or children are ſoon gon, all of them but vanity, miſerable comforters are ye all. I ſaid I shall die in my neſt, my beloved yokefellow shall comfort me, this ſon will be the ſtaf of my old age, that friend will be my ſupport: but how quickly am I diſappoynted of one, and may be of all theſe perishing comforts! I ſtill thought and hoped ſatisfaction would ariſe from theſe things I had a mind to, liked and loved; but find my ſelf continually deceived. I will therfore ſeek it no more in theſe houſes of clay, where it is not to be found, but in the living God, in whoſe enjoyment it is only to be had: and then I may hope, contentment with the portion of theſe he gives me, will allſo dwell with me, which hath been all along ſo great a ſtranger. How have I foolishly forſaken the fountane of living waters of ſalvation, and been hewing out to my ſelfe one broken ciſtern after another of creature comforts, when I ſtil found as faſt as I made them, they will hold no water! I have too long dabled in theſe nether ſprings that only feed the winter brooks, which dry up on a ſudden when I moſt want them: I will betake me to the upper ſprings of grace, that flow continually, which can only quench the thirſty deſires of my ſoul. Lord, whom have I in heaven but thee, and there is none upon earth I deſire in compariſon of thee; all theſe faile me, but thou wilt never faile me, therfore I chooſe thee for my portion, who wilt be ſo for ever. Pſ. 73.

And laſtly from our dependence upon them for ſupport and comfort. Man fallen from God affects a ſelf-ſufficiency, and finding the shortnes p. 40thereof in himſelf, in ſtead of looking above, and returning to him, looks about him, and cries who will shew me any good; and fixing on ſuch earthly bleſſings as he either hath or hopes for, reſts on them; ſo that God is but a cypher, and his bleſſings the figure with him, till he ſee his miſtake. God indeed hath the name, and profeſſion of our faith; but ſad experience shews us, how ready our hearts are to depart from him, and to make the creature our confidence; and if our projects and exſpectations faile us therein, to ſit down in deſpondency, as if there were no remedy. Even the beſt of men are apt to over-reckon themſelves in their hopes, over-act their reliance on creature comforts, and leane too much on theſe ſenſible ſupports: till God lets them ſee what broken reeds they rely upon, and upon what ſandy foundations they build vaſt hopes, which with the leaſt puff of his displeaſure fall to the ground. Then the hearts of foolish Nabals die within them: and holy Davids drawn to comfort themſelves in their God. Thus the Church forbidden to truſt in a friend, or thoſe moſt neerly allyed, and finding the disappoyntment of ſuch adherence, reſolves I will look unto the Lord. Micah. 7.5, 6, 7. Thus the wife depending on her husband, when he is taken from her, and she a deſolate widow truſts in God, 1 Tim. 5.5. Thus the child of whom we ſay as Lamech, this ſame shall comfort us, being taken away, shews us our folly, in reckoning ſo long before hand, and on ſuch uncertainties. Theſe providences as well as the word calls to us, and ſaith, Let not the wiſe man truſt and glory in his wiſdom, ſeing unexſpected events daily confound the wiſeſt; nor the ſtrong man in his ſtrength, which every ſicknes or ſmall accident deſtroys; nor the rich man in his riches, which on a ſudden take to themſelves wings & fly away out of his reach; nor husband and wife, parents and children, friends and acquaintance in one another, which die and perish we ſee daily: but all in the living God at all times, who it the only rock to be relyed on, all theſe being unſtable as water, the Father of mercies, when all theſe becom miſeries, and the God of all comfort when theſe can yield us none at all. Jer. 9.23. Pſ. 62.8.2 Cor. 1.3.

3 This ſhews us the necesſity of being allways ready for death, and prepared for the death of ours, that we may not be ſurpriſed how ſuddenly ſoever either shall happen. The double example this day before us, ſummons us to this duty: ſeing then we have loſt the p. 41comfort of their lives, lets not loſe this benefit of their deaths. If the warnings of God's word hath not awakend us, let theſe alarms of his providence doe it. All grant it neceſſary to provide for this great change of time with eternity: and yet how wofully is it for the moſt part neglected! Men are ſo taken up with this world, eſpecially the healthful, and thoſe that wallow in pleaſure and proſperity, that they have neither liſt nor leiſure to think ſeriously and prepare for the next. As if they were priviledged from the like ſtroke, and had a protection from death's arreſting them, or when it doth could bride it off for ſome time, or make ſuch a covenant with hell, as will ſecure them. So great is the ſecurity and ſtupidity of moſt, that they regard not theſe warnings, nor think themſelves longer concernd, when once the funerals are over. Therfore that we may make better uſe of them. 1 Suppoſe the like or worſe may befall thee or thine, whilſt ſecure ſinners ſtill ſuppoſe the beſt. Not to disquiet thy ſelfe with groundles fears, but to prepare for all events of providence: which are ſo never the neerer thee, but thou much fitter for them; unexſpected croſſes of all others being the hardlieſt born. Say then, what befalls others may befall me allſo, by this ſuppoſition as a proſpective bring thy own and thy friends death neer thee, think of it frequently, and converſe with it familiarly, that ſo neither may ſurprize thee. Exempt not thy ſelfe or thy Relations from that which frequently befalls others. How many are the acute diſeaſes that quickly ſnap mans life aſunder! How many the caſualties and accidents whereby men of all ranks and conditions have perisht in all ages and places unexſpectedly!**Plin. l. 7. c. 53. de mortibus repentinis. Val. Max. l. 9. c. 12. Zuinger Theatrum. l. 18. To reckon thoſe recorded by authors, and known to our ſelves, would take up our whole time. 2. Flatter not thy ſelf, that thou and thine shall live long and die leiſurely. Oh the vain and deceitful hopes that moſt have of living ſtill on and on they know not how long! The younger that have death on their backs think they muſt of courſe live to be aged; the old that have death before their faces, and gray hairs not only here and there upon them, but all over them, hope ſtill of holding out; yea when ſicknes is entred, and death at the door, we ſtill hope that we or ours shall eſcape with life. I have ſeldom met with one ſo old, that hoped not to rub aut ſom years longer; and never with p. 42any, to whom their years paſt and to com did not ſeem of a different length. Looking backwards on many years paſt, they count them but a short time, and uſually their work therein litle; but looking forwards on a few before them, reckon them long, and what a deale of work they shall doe therein; ſo caſily doe we deceive our ſelves in numbering our days and meaſuring our work, that will not be deceived by others in any accompt that is of concernment. 3 Reckon life by days not years, ſeing none know what hour the ſon of man will com and call for them. Thus the beſt and wiſeſt of men reckoned their lives, as Jacob, Moſes, Job, David and Solomon. Gen. 47. v. 9. Pſ. 90.14. Job 14.5. Pſ. 39.5 Eceleſ. 8 15. This right numbering our days would make us apply our hearts to wiſdom; by improving our preſent time and opportunities in the day of grace, cutting off our vain hopes of future uncertainties, and looking on every day as a new gift of God for his work Lam. 3.23. If Horace a heathen could ſay, Omnem crede diem tibi diluxiſſe ſupremum; much more should a Chriſtian believe and live every day as his laſt; becauſe it may be ſo, and if it be not, it is more than any one knows. Our Lord having wiſely and merciſully conceald both the time and place of our departure from us, that our lives might not be ſpent in continual madnes, of mirth and vanity in our former, and of fears and melancholy in our later days; but might be reſtrained from ſin, and quickned to duty; not delaying our preparations for death, but living in a conſtant exſpectation thereof; nor preſuming of future time not in our power, but rightly improving our preſent, with our Apoſtle dying daily, and as a good man ſaid, that of twenty years he had known no morrow. This divine arithmetick of numbring our days Moſes and David begd of God, and much more need have we, to make our hearts ſo ſenſible of our frailty from theſe examples, that we may get ready to follow; and may not be only unwilling to live, as many through the troubles of life, but willing to die, which grace only enables us to when prepared. 4 Set theſe examples before thee ſo as they may affect thy heart, and make it reſtles till they be duly improved by ſerious conſideration. That when others are deſtroyed from morning to evening, or every hour of the day, it may not be without any regarding it. Job. 4.20. Say, how ſoon may this befall me or mine! How uncertain is our time here, and how certain death and p. 43eternity hereafter! How doe I loyter whilſt time flies, and my glas perhaps ending and how litle of that work don, which muſt be don, or I am loſt for ever! Am I fit to look death in the face, or a juſt and holy God in judgment? have I not delayed long enough allready, and is there not danger in theſe delays? Is my ſoul and eternal ſalvation of ſo litle conſequence, that my heart should ſtill deceive me in disregarding them? Is it not wiſdom to doe that firſt that is of greateſt conſequence and neceſſity? Is not all my time litle enough, for ſo great a work as preparing for eternity, and shall I loſe more? Have ſo many of God's ſervants that have taken ſo much pains ſo long time in Religion faſting, weeping, praying, hearing &c. confeſt themſelves unready for death, what shall I be that have don ſo litle? How dismal will death be to me, if no better prepared for it? Will Chriſt ſtay any more for me then he did for the foolish virgins? was it not only they that were ready that entred in with him? Or will he when once the door of mercy is shut, open it for me alone? No, no, I cannot exſpect it, and therfore will take his counſel, and watch not knowing the day or hour wherein he cometh. 5 Make ſure to be habitually prepared at leaſt for death, by being reconciled to God through Chriſt. Acquaint therfore thy ſelf with him and be at peace: and take heed of living in that ſtate, wherein thou wouldſt be loth to die. See to the ſoundnes of thy repentance towards God, and faith in our Lord Jeſus Chriſt, and the ſincerity of thy obedience; as ever thou meaneſt to ſecure the better part thy ſoule, and thy future happines in eternity. And labor after aſſurance, that when this earthly houſe of thy tabernacle is diſſolved, thou haſt an houſe eternal in the heavens, as ever thou deſireſt to die comfortably, The want of this makes death ſo diſmal, to thoſe that are ſenſible what it is to die. How many that live under the Goſpel and know no more than the heathen Adrian whither they shall goe at their death, is lamentable to conſider. Get thy ſelf allſo as much as posſible actually prepared, by keeping up thy aſſurance, evenning thy accounts daily with God, walking with him as Enoch, having thy converſation in heaven whilſt on earth, and thy fellowship with the Father and his ſon Jeſus Chriſt: ſo shall death never ſurprize thee, or affright thee, much leſs hurt thee; changing only thy place, not thy company, opening the door for thy entrance into life, and being ever with the Lord; which then thou wilt find bejond all thy preſent faith and hopes, infinitly p. 44better than being in this world. Laſtly prepare allſo for thy Relations leaving thee. Our ſeldom thinking of this before hand, makes it difficult for us to beare. Be ſenſible of and thankful for God's giving and continuing them to thee, ſeeing he denies them ſom, and takes them from others: uſe them as his left hand blesſings, but enjoy them not as thy portion: depend on him for comfort from them, & reſigne them to him from whom thou receivedſt them: doe thy duty towards them whilſt thou haſt them, ſo ſhalt thou have comfort when thou loſeſt them.

4 Let this caution us from rash cenſuring and judging of theſe kind of providences: ſeeing in the text God's taking away unexpectedly a good Rachel from Jacob one of his beſt ſervants. 1 Not the juſt and holy God for them: In denying him and his providence with the Atheiſts, Who ſeeing often the vileſt of men ſpared, as Diagoras did a perjur'd perſon; and better taken away, as Cotta his friend Druſus, and Ovid his Tibullus, open their mouths againſt heaven, in denying a God and his providence in the world. Or 2 in judging him unjuſt and cruel. For he delights not in death as it is the deſtruction of his creature, but as it is the exerciſing of judgment and righteousnes in the earth. Jer. 9.24. His works are wondrous, that though a wiſe man as Solomon think to know them, yet shall he not be able Eccleſ. 8.17. The moſt inquiſitive run but into a labarynth, wherein they loſe themſeves at laſt. For how can we posſibly be able to judg of his proceedings, who are wholy ignorant of the grounds of them? It is God only that knows mens intentions, and his own deſigns that he hath to accomplish, and all the links in the chaine of providence: ſo that where he manifeſts not theſe, we are in the dark, and incompetent judges. Our profoundly learned Contry-man Bradwardine **De Cauſa Dei. L. 1.0.31.hath a remarhable ſtory to this purpoſe, of a devout man tempted to blaſpheme providence, to whom God ſent an angel in humane shape, that commanded him to follow him. And leads him to the houſe of a good man, who entertaind them very kindly that night: from whom he ſecretly took a cup he valewed highly; and going thence to a wicked mans houſe the ſecond night, who treated them not ſo well, gives him the cup at their departure. Having been the third night moſt curteously entertaind, in the morning he threw the mans ſervant off a bridge and drowns him; and coming the fourth night to an honeſt man that made them heartily welcom, ſlew p. 45his litle ſon that cryed, and ſufferd them not to ſleep. Then he acquaints his follower why he did theſe ſo ſtrange things, ſaying he was ſent of God to ſatisfy him. I took the cup (ſaith he) from the firſt a good man for his good, becauſe he lov'd it too much: and gave it the ſecond a bad man, that he might receive his reward at preſent: I drowned the ſervant of the third becauſe he had reſolved the next day to ſlay his maſter, whom I preſerved from death, and his ſervant from committing murder, that he might be leſs punisht in hell: The fourth before he had a ſon and heir was very charitable, and after grew penurious, therfore I took away the cauſe of his covetousnes, and conveyd his ſons ſoul to paradiſe So true is that of the Pſalmiſt Thy righteousnes is like the great mountains; thy judgments are a great deep. Thy foot ſteps are not known, and therfore cannot be traced by us poor ignorant mortals Pſ. 36.6. and 77.19. Nor 3 muſt we judge, when we ſee the righteous and wicked taken alike away, that God's Providence goes blindfold to work (as the Heathen think the fates doe) and ſweeps away one and another hand over head: for ſo we shall neither eye God in, nor make a right uſe of his dealings with us. We cannot indeed make or diſcern the difference, as to us ſicknes and ſword devours one as well as another: but this is fallacia ſenſus, both ſcripture and reaſon teaches us, that there is a very particular direction in all that befalls us from the hand of God. Every diſeaſe that happens, every bullet that flies, every wave of the ſea, and every caſualty have their commiſſion from God, before they can touch or deſtroy any. If a ſparrow falls not on the ground without him, much leſs a mans life: and if the very hairs of our head are all numbred, much more our days are ſo & determined, Math. 10.29, 30. Job. 7.1. and 14.5, 14. Prov. 16.33. Nor laſtly muſt we imagin. that righteousnes will exempt us from ſudden deſtruction in common calamities with the wicked. As Abraham ſeems to judge in his pleading for Sodom, Gen. 18.23, 24, 25. For thô God will rather ſpare the wicked for the righteous ſake, as he there declares; and in extraordinary caſes where he hath paſt his particular promiſe doth ſo, as God gave Paul all that ſailed with him Acts. 27. and makes a diſtinction, as Ezek 9.4, 5, 6. Mal. 3.17, 18 yet in ordinary it is not ſo, but the green and dry tree, denoting as it follows, the righteous and p. 46the wicked perish together Ezek, 20.47. and 21.3. And no wonder, for uſally the good are infected with, or one way or other guilty of the ſins of the times and places where they live, and if they partake in ſins its reaſonable they allſo partake in plagues. Rev. 18.4. Or if not, yet being mixt with the wicked, in an ordinary way it cannot be otherwiſe, as experience shews us in wars, famin, peſtilence, inundations, shipwracks and the like. Eſpecially earth quakes, wherein many cities have been wholy ſwallowed up, and many with the inhabitants in a great patt deſtroyed, the hiſtories whereof would fill a volum. Paſſing thoſe of old, 12 cities of Aſia ſay Pliny and Tacitus, 13 ſaith Enſebius in our Saviors daies in one night: Coloſs, Laodicea, & Hierapolis in the year 63.3 in Cyprus in 77.4 in Aſia and 2. in Greece in 105.3 in Galatia in 109. Antioch, Nicomedia, and Nice ſeveral times. Nicopolis and Caeſarea in 128. Smyrna allſo and Corinth afterwards and 10 in Crete in one year, ſo 20 in Germany in later times (beſides many others, theſe being ſufficent for my purpoſe) in moſt of which multitudes of Chriſtians as well as others perisht. And as God takes them away as he ſees good (Ezeh. 16.50) ſo when ſom are extraordinarily delivered, that is allſo aſcribed to his ſoveraignty, and befalls the wicked as wel as the righteous, as ſcripture shews us. I have overthrown ſome of you, as God overthrew Sodom and Gomorrah and ye were as a firebrand pluckt out of the burning, yet have ye not returnd unto me ſaith the Lord. Amos. 4.11. So that the experience of all ages veriſies Salomon's words, which ate interpretative not excluſive of providence; and ſhews how things goe ordinarily under its conduct, when he ſaith all things come alike to all, there is one event to the righteous and to the wick…d, Eccleſ. 9.2. The ſame manner of afflictions and death materially befalling the one as the other. By which unſeeming providence God ſecures his people from the rage and malice of Sathan and wicked men in this world, which would not be habitable for ſaints, if they were certainly known; and keeps off the ſcandal of Religion, none knowing who are ſincere or only hypocritical; and mens coming to him for baſe ends, whereby we should have more profeſſors but worſe Chriſtians. It being ſufficient for his people's ſecurity, that he knows them perfectly, and makes a difference between them and the wicked of the world, in the ſame providence where we can make none; in his fatherly affection p. 47to them therein, in his intention direction and ordering thereof for their good, and in his iſſuing all in their eternal ſalvation. 2 As we muſt not judge amis of God's proceedings, ſo neither muſt we rashly judg of thoſe ſo taken away. Either of the cauſe (like the Barbarians that judged the Apoſte Paul a murderer from the viper faſtning on his hand, thinking he would fall down dead ſuddenly) of which I have ſpoken in the reaſons: or of their eternal ſtate and condition. For if the life be good, no manner of death is bad: and if the life be bad the death is ſeldom good: no evil of punishment but only of ſin abates God's fatherly affection to his children, but rather increaſes it; or any way leſſens their intereſt in his favor: witnes Abel and all the Prophets to Zacharias ſlain between the Temple and altar, Stephen and all the Apoſtles and Martyrs, and beſt of men in all ages. I know but one place of ſcripture that looks like judging mens eternal ſtate by temporal judgments, and that is of Sodom and Gomorrah and the cities about them ſuffering the vengeance of eternal fire, Jude. 7. Which yet is not meant of the next world in hell (thô being the worſt we read of, and not ten righteous amongſt them are damned moſt of them, as Chriſt that knew intimates, when he ſaith Math. 11. it shall be more tolerable for them than Corazin at the day of judgment, the degree implying the kind) but only the duration of the judgment in this world, and as an emblem of the day of judgment when God shal bring a diluviam ignis as Irenaus calls it, or rain hell out of heaven upon the world that now is, and of the punishment of the wicked, as the Pſalmiſt alluding therto tells us this shall be the portion of their cup Pſ. 11.6. Learne we then to goe no further than ſcripture, that ſpeaks ſparingly of mens eternal ſtate, and never that I know of concludes damnation from God's punishments here, but allways from mens ſins unrepented of: and let us make no concluſions upon ſuch falſe grounds, nor preſume to aſcend Chriſts tribunal in condemning any to eternal punishments. Pererius and others are too bold in aſſerting all the old world that were drowned except infants were damned. For not to mention their number, that world in all probability being as populous as the preſent, and granting the generality were, even of the ſons of God that had corrupted their ways; yet ſcripture ſpeaking only indefinitly, it is not for us to make it univerſal that all had, or that nome repented upon the flood's approaching, allbeit God only eſtablisht p. 48covenant with Noah and his family, as afterwards with Abraham and his, as the beſt in their generations. Nor laſtly muſt we cenſure the Relations of any ſuddenly taken away, as if it were for ſom extraordinary ſins that God ſo deals with them. Which was the fault of Job's three friends. For the devil whom God ordinarily reſtrains of his will more than wicked men (in regard of his great malice and power, and his being in termino or condemnd, thô not fully executed; whereas men are here only in via or probationers in reference to their future judgment) having accuſed Job falſly, and being by God extraordinarily permitted his pleaſure on all he hath, for the tryal and exerciſe of this noble champion: begins with his eſtate, knowing Job would have valewed that leſs if he had before loſt his children; then deſtroys them allſo ſuddenly, ſparing the wife that was in his power, who it should ſeem was none of the beſt, for his ſecond in this combat. And his friends knowing theſe things and ſeeing his bodily ſufferings allſo to be very great (allthô the loſs of his children ſeems his greateſt outward affliction, his perſonal being greater in his inward troubles of ſpirit than bodily, for thô he was greivouſly ſore and pained, yet not heart-ſick or in dainger of death) they in ſtead of comforting him, add affliction to the afflicted, cenſure him as unrighteous, and think to prove him ſo by this argument, That he that is ſorely afflicted of God is either an open ſinner or ſecret hypocrite: this Job denies, and disputes it with them, and Elihu moderates, determining God's favor and afflictions to be conſiſtent; which God confirms, and shews his diſpleaſure againſt the others. Let this example of theſe good men's cenſoriousnes, keep us from playing the Criticks in ſuch caſes, and to judge nothing before the time either of God or men rashly, leſt he deal with us after our folly: but ſtay till this duſt that blinds us be blown out of our eyes, and then shall we ſee clearly the reaſon of all, at the day of the revelation of the righteous judgment of God. Rom. 2.5.

5 For Application to thoſe eſpecially concernd in the loſs of their deare Relations, that they bear it Chriſtianly. I need ſay the leſs of this, becauſe many have ſaid ſo much; tho the practiſe of moſt is not anſwerable, and eſpecially thoſe that are ſurprized. For the ſuddennes thereof diſcompoſes our minds, makes us inconſiderate, and laying aſide the rule both of ſcripture and reaſon comply with preſent ſenſe: quarelling with God, as Jonah for the loſs of his p. 49guord, or any thing next us as the cauſe thereof, as Job's wife with her husbands religion, and the good widow with Elijah for the ſudden death of her ſon, 1 Kings 17. Briefly therfore. 1 Eye God as the author and orderer of all that befalls us. His ſoverainty, power, goodnes, juſtice, wiſdom &c. in the kind, manner, meaſure, time and iſſue of afflictions. David was dumb in ſilence, opened not his mouth in murmuring or complaining, becauſe God did it. Pſ. 39.9. Peter looks only at Chriſt's enemies, and quarrels, Chriſt at God and ſubmits to death: the cup which my Father hath given me, shall I not drink it, J…b. 18.11. If Epictetus could ſay, I have yielded my deſires to God; how much more should we that are Chriſtians 2 Be ſenſible of thy ſins, and deſerts for them: ſo wilſt thou more willingly accept, and better beare the punishment of them. Wherfore doth a living man complain, a man for the punishment of his ſins? Lam. 3.39. I will bear the indignation of the Lord, becauſe I have ſinned againſt him, ſaith the Church Micah. 7.9. Thoſe complain moſt that leaſt know themſelves and their ſins. 3 Compare our ſufferings ſeveral ways, and we shall ſee ſmall reaſon for impatience under them of what kind ſoever they be. As 1 with our ſins. The Church complaind, there was no ſorrow like hers, yet after acknowledges it is of the Lord's mercies, that we are not conſumed, and thou our God haſt puniſht us leſs than our iniquities deſerve. Which is true of the greateſt punishments on this ſide hell. For if we had our deſert, in ſtead of weeping here for wives, or children, and as Rachel will not be comforted becauſe they are not; we might be howling there in deſpaire, in a ſtate for ever uncable of the leaſt comfort. 2 With our enjoyments. Many mercies for one affliction: many ſpiritual mercies, for one temporal affliction. 3 With the ſuffering of others. What are any of ours to Job's, and many of God's beſt ſervants; whom he often ſtrips not of one only, but of moſt or all their earthly comforts at once. If all men or eſpecially God's people should bring their miſeries together, and lay them in a common heap, none of us should have our share by much. 4 With the good we may gather by them. As to fins, for the diſcovering them to us; and making us ſearch and try our wayes and turne again to the Lord. For the curing them in us: as ſecurity, pride, hypocriſie, worldlines, doting on creature comforts, unprofitablnes under the means of grace, &c. And for the preventing ſin from us: Which otherwiſe we should he apt to fall into, if God did not hedge up our way with p. 50theſe thorns So in reference to graces. Afflictions being as fire to refine and purify them: and make for the exerciſing, improving and quickening of them: as our faith, hope, love, zeale, patience, experience, humility, heavenly-mindednes, prayer &c. And in regard of more communion with God here, and more glory in heaven hereafter. The loſs of friends is abundantly made up in more enjoyment of God: which his people experience frequently, who never enjoy him ſo much, as when they enjoy the creature leaſt, May not Chriſt ſay, am I not better then all theſe? Theſe all die away, but God and Chriſt remain the ſame. A good woman when her friends died, would often ſay; well, however my God lives: at length her husband dying she lamented bitterly, that her child askt her, Mother is your God dead? at which she took up, blaming her ſelf for her impatience. And the Apoſtle declares, That our light affliction which is but for a moment worketh for us (not meritoriouſly, but occaſionally and inſtrumentally when ſanctified) a far more exceeding and eternal weight of glory. 2 Cor. 4.17. 4 Let faith and patience have their perfect work in you. Faith in God through Chriſt and the promiſes for a holy uſe, and bleſſed effect of theſe ſad providences: it being He that teaches you to profit by them, making you partakers of his holines, and them to yield the peaceable fruit of righteousnes. Patience to bear them aright, in a holy ſubmiſſion and compliance with Gods will, in the greateſt croſnes of events, when you have rekond comforts, and are arreſted with ſorrows. If the vertue of patience be as. Seneca faith, a ſalve for all ſoars, much more the grace: which thô it make not miſeries none, yet keeps us from being miſerable by them. In our duty it is good to doe that of choice, we muſt doe of neceſſity. Quarrel not therfore with God; for this is but like the wild and ignorant Indians, that shoot their arrows at the ſun, when it ſcorches them, which fall back upon their own heads. Nor repine at his dealings; for this will but double the affliction, not remedy it. Say not, I could beare any croſs but this. For you doe but deceive your ſelf in this plea for your impatience, being moſt ſenſible of the preſent, having forgot former, and not knowing or much regarding future; as we are allways moſt ſenſible of the preſent weather. And were it ſo as you think, it is not for you to chooſe your own croſſes, no more than your comforts. Check your ſelves, and indulge not impatience; which diſcompoſes and unfits you for your duty both towards God and men; as we ſee in Jonah, whoſe prayers in that p. 51temper are nothing but quarrelling with God. Be not ſo ſinfully ſelfish as to wish them ſo much to their loſs as to be with you again: who have finished their courſe, paſt the fears and pangs of death, left this troubleſom world, and got rid of their ſins and Satan's temptations, and crowned with righteousnes in eternal life. Envy not the early happines of thy wife, that is gon to a better husband; nor of thy child that is gon to his heavenly Father: But prepare thou to follow; and be with Chriſt and them in heaven, where there will be no more parting. Now that God by the clouds gathering ſo thick and black about us threatens us with a dreadful ſtorm, we have reaſon to count them more than ordinary bleſt and happy, that are got ſafe home to their father's houſe, and thoſe heavenly manſions, out of the reach of men or devils. God's ſmoking us out of theſe houſes of clay, by theſe particular providences allſo, may and juſtly should make our eyes water; but not be filld with tears, or our hearts with ſorrows too much, either in degree or duration for thoſe gon before us; who might ſay to us as Chriſt to the daughters of Jeruſalem, weep not for us but for your ſelves and your children, that are left behind in the days a coming in a troubleſom world.

And that none should ſorrow for this our ſiſter, as others which have no hope, I might shew more largely, if I had known her longer. Who thô taken from us in an hour we thought not, yet we have reaſon to believe neither unthought of nor unprepared for by her: not only in regard of the hazardous condition she knew she was to paſs thorow, but the tenure of her life, which was vertuous and unblamable, her converſation having been anſwerable to her pious education. The certainty of death and uncertainty of the time is not more commonly ſaid, than abuſed by the moſt; who in ſtead of being allways ready becauſe they know not the time, are leſs ready at all times; but the godly wiſe have not ſo learned Chriſt, who have been taught by him to watch, becauſe they know not what hour he will come. To ſpeak of that good in her, which she held in common with all other Chriſtians, is needles. In theſe looſe and declining times she kept her integrity: and was at more than ordinary pains, for the injoyment of the publique ordinances, both in ſeaſon and out of ſeaſon, as God afforded opportunity. How should her early riſing to them, shame moſt of us for our ſloth, if we had any shame in us. She redeemed the time in theſe evil days for her private p. 52devotion, not vainly ſpending it in pleaſure, as too many doe, but improving it for eternity, making God's word her companion and counſellor. Her converſe and carriage was modeſt and prudent; guiding both her tongue, and affairs with diſcretion. Never ſpeaking evil of any, or cenſoriouſly judging of others; as the unbridled and licentious tongues of many that run at random; who feare not to ſpeak evil of dignities, and ſpare not uncharitably to cenſure all, and often better than themſelves, becauſe they are not of their way. In brief, she was a Mary in God's houſe as well as a Martha in her own. Finally for her eternal ſalvation she was nether preſumtuouſly confident, as the ignorant; nor fearfully diffident, as the unbelievers: but in a way of duty repoſed her ſoul on Gods mercy, and the merits of her Savior, being wont to ſay, the feared death, but not to be dead. Who ſeemed to be heard in that she feared, God removing death as it were out of her ſight, by thoſe apoplectical or convulſive fits that ſeiſed on her and made her ſenſeles, wherby death became leſs terrible to her at leaſt, if it was any terror at all. And for a Chriſtian ſenſible of ſin, and future judgement, and eternity, not to be affraid to be dead, is to me an argument of more than ordinary faith in Chriſt: and more than moſt of us I feare, if we were put to it, can truly ſay. For ſuch a one as Epicharmus whom Tully **L. 1. Tuſcul. Quaeſt. Emori nolo, ſed me eſſe mortuum nihil aeſtimo. q. d. mortem horreo, idque natura, verum ubi fuero mortuus, nihil amplius faciam, quia nullus ero. Pagnini Scholia.mentions, who neither believes the immortality of the ſoul or a future ſtate, to ſay ſo, is no wonder; but for a Chriſtian that believes both; is rare. Let's then comfort our ſelves, that she ſleeps ſweetly in Jeſus; and get ready, that at what hour ſoever he shall call for us, we may not have our work to doe, and both fear death and to be dead; but may be fitted to give up our accounts with comfort, and be ever with the Lord.

FINIS.

End of the text · Joseph Hill, The Providence of God in Sudden Death (1685)