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 severity 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 tâ—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 on of Sin be nothing else then the remission of its puishment yet it s 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
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 she 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 causes 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 Jâ—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 life 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
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 three 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 Vzzah 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 Sapphira 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 Jâ—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 not 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
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 or 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 All-wise 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 born 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 living 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
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 onely 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 hath 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 onely 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 sentence 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 experimentally 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 and 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 and 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.