The providence of God in sudden death ordinary and extraordinary vindicated and improved in a funeral sermon for Mrs. Mary Reve, wife to Mr. Nicholas Reve, merchant : first preached to the English Church in Rotterdam, January 14, 1685, and since enlarged / by Joseph Hill.
GOD'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.
GOD'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.
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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,
whose servitude, sufferings and increase in Egypt, resembled his in Syria; their being pursued At their coming thence, with all their little ones and great riches, his by Laban; and their passage to,
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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 Abided 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 also, on whom the ends of the world Are come:
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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.
and is as all particular histories, most profitable for all, though general may be more pleasing to many, Rom. 15: 4. 1 Cor. 10: 11. Let us Therefore view a little the variety of God's dealings with this blessed Patriarch, that in this Chapter led to the text.
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by 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.
by calling him to Bethel, discouraging his enemies, and bringing him safely thither to pay his vows, which the good man had too long neglected, v. 1-7.
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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;
and his deer friend die 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;
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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 clothes him afresh with the garments of praise, by appearing to him again, changing his name from Jacob to Israel, and making great promises to him and his seed, v. 9-15.
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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 12th 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;
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 12th Patriarch, his mother's Benoni, but his Father's Benjamin. From all which we may gather, There's no expecting constant Prosperity for God's people on earth;
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,
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 country, Gen. 29: 26. For though I will not say,
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 onely seasonable, but very needfull.
and either desspise the chastening of the Lord, or faint when they Are rebuked of him, Hebrew 12: 5. And Therefore whatsoever may tend to remedy this, is not only seasonable, but very needful.
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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;
I know At the Reformation of these Churches, when the generality of Magistrates and Ministers prevailed for this settlement (though Prince William and Some Others were Lutherans) and this among other things of funeral Sermons was ventilated;
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they were not judged necessary at the interment: there being neither precept, nor precedent in Scripture for more, than decent buriall with lamentations;
they were not judged necessary At the interment: there being neither precept, nor precedent in Scripture for more, than decent burial with lamentations;
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 duty,
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 sorrowful Relations in their duty,
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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;
Sing then it is not material, whither we have the corpse in a coffin before our eyes, according to the custom in England, or it be covered with earth, as Here;
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 all in vain, she regards it not, as in the like case Phinehas wife, 1 Sam. 4: 20. [ Earthly comforts signify little to dying Persons ] Vers. 18. Rachel, who was not satisfied with Joseph alone,
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.
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.
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;
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 Bethlehem. 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;
called Bethlehem Ephratah, micah 5: 2. and of Judea, Math. 2: 1, 5, 6. to distinguish it from that in Galilee; and the City of David, Lycia 2: 4 John 7: 42. for his birth and education (as Zion was for his building and habitation, 2 Sam. 5: 7;
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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:
and the true bred of life, as he inculcates At least 7 times on one occasion, John. 6 About a mile (as Some say that have seen the place) short of this Bethlehem, Rachel die in the Way:
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,
Though 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 dying in the faith of God's promise of that land •o their posterity,
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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,
When the opinion of Purgatory and holiness of places prevailed, At First men would be buried High the Churches, that they might be remembered in the Prayers and Oblations of those that met there,
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and afterwards in them, because they thought them more sacred; which tho opposed by many laws, civil and Ecclesiastical, and writers ancient and modern;
and afterwards in them, Because they Thought them more sacred; which though opposed by many laws, civil and Ecclesiastical, and writers ancient and modern;
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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;
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 does this sometime with most embittering Circumstances;
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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,
as these comforts Are most wanted (whereby their loss becomes a continued affliction, and matter of constant grief afterwards) is also most evident by this history,
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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:
For what Saint alive then or now so deer to God as Jacob? what Relation so near 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 seemed 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 unexpected stroke:
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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,
as may be gathered from their removal from Bethel and traveling towards their father Isaac's house in Hebron; which in Common prudence they would not have done,
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;
Moreover this being her second child, it might be hoped in reason had she gone her full time, she might with as much or more safety bring forth this than her former son;
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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.
and correspond most of them to the occasion (our deceased Sister having come in travail before her time, died of her second son etc.) and to my Design, of speaking to such a death as is in the text, suitable to the Exampl before us.
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.
taking it for granted all along among Christians, that it is God that does all these things by his overruling providence, as Scripture every where declares.
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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 much more all of them serve to silence us, and teach us submission: though we know not how to reconcile these concurring Causes, in many particular occurrences.
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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
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 main difficulty lies, and afterwards of the Final
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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:
And much more that which is sudden, this circumstance being an aggravation thereof, as appears by its being as such denounced Deuteronomy 7: 4. 1 Sam. 2: 31. Is. 29: 5. and 30: 13. Curae 6: 15. and 29: 1. executed Job. 22: 16 and 36: 14. Ps. 37: 2. Eccles. 7: 17. 1 Thebes 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) denied men mortality to be the Effect of his since, 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 do declare.
but were generally opposed therein, and refuted by the Orthodox, as Counsels, Father's, and Histories both general and of them particularly written by many do declare.
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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, do yet deny it to be properly so, to those whose sins are pardond through Christ:
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, do yet deny it to be properly so, to those whose Sins Are pardoned through christ:
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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;
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 Therefore that distinction also 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 physician differs from the like inflicted out of justice by a Judge on an offender;
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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:
It is true, that neither death nor any other punishments of the Righteous, Are merely vindictive in Referente to satisfaction for since, as the Papists maintain:
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,
and then allaying the severity of his justice with Mercy and free Grace, First promises a Messias, and Salvation and deliverance through him from their Sins, by his satisfaction to justice for them,
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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 thereby 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.
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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;
The Promise, and its preceding the Sentence implying, that all those t•at embraced God's Mercy through the Messias should have no other Punishment then these temporal;
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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.
and all those that rejected it, and so remaining on their First terms with their Creator, commonly called The Covenant of Works, should suffer the Death threatened therein for their Transgressions.
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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;
The Execution of this Sentence hath continued ever since, and will continue till the Resurrection; that all may feel the bitter fruits of their Apostasy, in these temporal Punishments;
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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;
for the bettering of God's People, not for their satisfying justice for their Sins (as the Papists affirm) seeing they neither can, (no mere Man, much less Sinful, being able to satisfy divine justice for the least offence) nor have need, christ having done this sufficiently for them;
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,
So that those metaphorical expressions of Pardon of Sins, by God's not seeing or remembering them, blotting them out, covering them, casting them behind his back,
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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 those sayings of our Divines, remtssa cuspà, remittitur poena, and that Justification Takes away all Punishment, etc. must be understood according to the Covenant of Grace,
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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;
and agreeably with the execution of God's sentence upon Sinners. For though remission on of since, be nothing Else then the remission of its punishment;
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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;
Insomuch that though 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;
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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:
and the sting of Death taken out of their (since that brought it in being now thereby turned out again) and victory over the Grave, in the Redemptiom of their bodies from their Captivity under it, At the Resurrection:
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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,
The Apostle gives us the Clearest account hereof, that I know, in few words, saying, God works all things After the Council of his own Will, Ephesians 1: 11. where we have counsel directing, will determining,
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,
But who hath known the mind of the Lord, or been his Counsellor, and acquainted with his secrets? for which reason we should with the Apostle humbly adore them,
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:
and his ways passed finding out, Rom. 11.33, 34. But though we must not be curious to know what we ought not, we must not be careless to know what we ought:
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.
wherein 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.
Even the Devils have some Mercy and Patiance mixt with Justice at present: being reserved in chains as malefactors unto Judgement for greater Punishments;
Even the Devils have Some Mercy and patience mixed 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,
who yet feel so great, that they believe and tremble for Fear of their future, U^de 6. James 2: 19. And in the greatest severity towards Men, God in wrath remembers Some Mercy,
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none suffering to the utmost here, nor none so much hereafter as they should had they lived longer ', to treasure up more Sins against the day of Wrath,
none suffering to the utmost Here, nor none so much hereafter as they should had they lived longer ', to treasure up more Sins against the day of Wrath,
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But though Justice be very apparently the chief reason of some Punishments, especially those extraordinary, commonly called Judgements, and such as are general:
But though justice be very apparently the chief reason of Some Punishments, especially those extraordinary, commonly called Judgments, and such as Are general:
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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;
In the mean time from this manifold Wisdom of God, and the mixture of Causes jointly acting in this Life, we may see the fundamental ground of our mistaking God's dealings with us Here;
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.
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.
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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;
for any thing we know, though not so manifest At present) lest we mistake the Righteous God, in these his judicial dispensations, Lam. 3: 18-26. In the next place, let's Consider the dying Persons themselves;
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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.
and they Are either Righteous or Wicked, there being no middle state; and consequently their Death is an Entrance into their future Happiness, or Misery.
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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,
for us to conclude either Way of them (as is too customary) from the manner of Death, seeing all these externals fallen alike to all, is great uncharitableness on the one hand,
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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 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;
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;
As he did Jacob Here in Rachel, and afterwards in Joseph; and David even After he had pronounced by Nathan his since Pardoned, Punishing him for the same, not only for his Spiritual but Temporal benefit also;
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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;
and Justification through christ, and conformity to Him, which Are the absolutely requisite means thereof; though not of actual Believing, I think, notwithstanding the Lutheran, and Some Others assert it;
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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;
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;
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;
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;
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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;
making this there last and greatest Trial, (as is usual) before Deliverance, and an occasion of manifesting his justice and Power in Punishing the Offenders in the same kind;
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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.
both in destroying their First Born (whereby also he fulfilled his threatening, and forced them to let Israel his First Born goc, laden with their spoils, through hope's they would return) and also by drowning Pharaoh and his host, thereby also fulfilling his Promise to his People.
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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.
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.
But however Infants be Cut off, whither by the hand of violence (as the Bethlemitish by Herod, Math. 2. prefigured as the Prophet Jeremiah declared) 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;
And not only a Punishment, but the greatest for kind, of all Temporals that befall the living, (Children being their greatest earthly Blessings) and greater or less in degree, according to Circumstances;
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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,
But though 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,
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.
as is there denounced (to deter Men that Are so much concerned for their Children) as their desert de jure, though God reserves always liberty to himself de facto to dispense his Punishments or favours as he Pleases.
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.
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.
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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.
As where great and crying Sins go 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.
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,
Exod 32. and while the Flesh was between their teeth, the wrath of the Lord was kindled against them, Numb. 11. and Herod immediately simitten and eaten of worms, Acts. 12. And yet when the vindication of God's laws and ordinances is manifested to be the end, its hard to say,
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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:
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 suiting to their since, 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 politic power of Moses and the seventy Elders, newly established by God (Christ xi.) Common with the rest:
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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.
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 Signen and memorial thereof.
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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;
v. 49. So when God appointed the punishment for presumtuoussins, the First offender, the man that punishment sticks on the Sabbath day, is by God's appointment stoned to death, Numb. 15. Thus God vindicated the honour of his Ark, with smiting the philistines;
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.
and we may suppose the people much more, 2 Sam. 6. And thus also God vindicated the honour of Christianity, At the First planting of the Gospel, in smiting Ananias and Sapphira: so that great Fear Come upon all the Church and upon as many as herd these things, Acts. 5.
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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 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 is,
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,
and thereby 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,
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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;
that as God makes different use of like providences, suiting them to different ends, and making them occasions and means of different effects, in wondered variety according to his infinite Wisdom and power;
except he discovers them, as his justice in extraordinary punishments for enormous offences, or his goodnes, mercy and other causes, when it is otherwise.
except he discovers them, as his Justice in extraordinary punishments for enormous offences, or his Goodness, mercy and other Causes, when it is otherwise.
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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,
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,
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;
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 show me why thou Contendest with me (c. 10.) and waited for the end of the Lord, so should we;
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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:
As any one hearing Solomon's sentence of dividing the child, would have Thought it cruelty, if he had gone away without seeing, or After knowing the end and Effect:
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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,
Which being not discerned in Infants, who yet die in great variety both in regard of diseases and violent murders, their death is generally laid on their Parents,
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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 to slay my son? I Kings. 17. For the jews knew well that God visits the iniquities of the Father's on the children, by many Scriptures threatening it,
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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.
and appears particularly in that fearful 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.
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For when men see any misery befall any one out 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,
For when men see any misery befall any one out of the Common road of providence, having natural conceptions that since and punishment Are related, they presently conclude, that Some extraordinary Sins either of them or their Parents Are the procuring cause on their parts,
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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 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,
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,
or all in death, yet this difference proceeded not therefrom) and then directs them by the final cause, to judge of the impulsive or reason of this providence,
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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.
which in this case were extraordinary in respect of the miracle, and ordinary in regard of the spiritual good this affliction occasioned and wrought both for himself and Others.
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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,
and all things whatsoever without himself but means jointly considered tending thereto, and which he uses for the same Rom. 11: 36) But the sinis operis in Referente to us,
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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 that's through our default (as we see also in the ordinances) and if so be these moral means obtain not their primary end as medicinal to better us,
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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,
nor yet of many that might be drawn from the ends thereof in Referente to God, his son and our Saviour, his word, ordinances and graces of his Spirit, the good and evil things of this life, our Sins,
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and all other cases above their-thoughts and contrivances, appears by hundred places of Scripture, relating 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,
and all other cases above their-thoughts and contrivances, appears by hundred places of Scripture, relating both to his people and Heathens, expressed in those phrases, that you or they may know that I am the Lord, and implied in the Effect (which is the end accomplished,
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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;
as Jacob with Joseph's, Sons crossing his hands contrary to expectation, and in our death also, making one or other that we Thought should live drop down dead unexpectedly;
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:
and not satisfying our selves Concerning any visible cause of this difference, Are ready to acknowledge an invisible power and providence in both the parts of it videlicet:
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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;
So that God's extraordinary providences being the great Witnesses of himself to the world; it becomes 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,
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,
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.
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.
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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 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,
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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;
by the assurance God's people have thereby that in all times, trials, and changes they Are always in the hands of their tender father, that knows their frame, and remembers they Are dust;
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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:
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 dONE, now Lord take away my life, rather than patiently wait his pleasure. III. That since may be imbittered, and mercy embraced:
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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.
and fly to his grace and mercy through the promised Messiah: so his inflicting them must Therefore be accordingly accounted a means for these ends conjointly.
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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,
So that the very heathen, who being through their Forefathers separate from the Church, Are ignorant of the Causes and manner of the Entrance of these punishments by the fallen, and much more of christ,
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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,
yet by these external Judgments they may and should be brought, and when extraordinary and general often Are, to Fear God's Justice and fly to his mercy in the general,
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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 which the jews who have the Old Testament showing the fallen and clearly testyfying of christ (though they wilfully reject him) and we Christians ought and should;
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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,
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,
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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;
which declare God's threatening thereof before, and sentencing all it to it After for our apostasy (Gen. c. 2. and c. 3.) as a suitable punishment for our wilful despising of life, virtually promised in the threatening of death;
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:
So that its better for us to go to this house of mourning than feasting (as Solomon Says 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:
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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.
as a spectacle of their own mortality, whereof since especially original was the moral cause, whatever were the natural, together with the manner thereof in regard of their inward and outward man.
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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;
especially our wilful and deliberate offences, which Are as so many approbations of our First Parents apostasy, whereby we have so often declared, we should have done as they did, had we been in their place;
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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,
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 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 christ only that makes up again the Union for his people in spiritual relations, his father ours, himself our husband, all his brothers and fisters,
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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:
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:
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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:
This course God took especially with his Church in its infancy, training them up, as we do our children, with temporal Treats and promises, Mercies and Judgments:
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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.
and threatenings of spiritual and Eternal punishments, and deals with us accordingly, the more powerfully to allure us to holiness, and deter us from wickedness.
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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,
Yet in regard we Are still men of like passion, and no less moved with Examples, he declares this to be the end of all such temporal Judgments to us Christians,
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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;
The Israelites suddenly destroyed several times in the Wilderness, Says the Apostle, were our Examples, to the intent we should not lust After evil things, as they also 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;
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;
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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,
though 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 fallen out in all ages and Nations,
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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.
and all or those which remain shall hear and Fear, and shall do no more any such wickedness Deuteronomy 13.11. and 19, 20. to which both the Greeks and Latins agree.
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and exercising riches of patience and forbearance towards them, and upon their humiliation and disciplinary repentance, deferring or remitting their temporal punishments,
and exercising riches of patience and forbearance towards them, and upon their humiliation and disciplinary Repentance, deferring or remitting their temporal punishments,
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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;
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;
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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 this is the end why God does such things, that men should Fear before him. Eccles. 3.14. the neglect whereof becomes the cause of the sudden destruction of secure Sinners.
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,
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 full 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 expectation,
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 God Says, I will bring a company upon them, namely the Assyrians and Chaldeans, that shall stone them with stones, as the jews punished adulters, and dispatch them with their swords, they shall slay their Sons and their daughters etc. thus will I cause Lewdness to cease out of he land, that all women may be taught not to do After your wickedness, that is other cities and Nations compared Here to women, especially where his Church should be planted may Learn to refrain from Idolatry,
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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 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 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.
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.
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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.
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; whereby christ declare.
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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 then makes this Inference watch Therefore for you know not what hour your Lord does 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 etc. The Lord of that servant will come in a day when he looks not for him,
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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;
Math. 24. and Luke 17. Nothing more exemplifies this than sudden death, which cries to every one, behold the bridegroom comes, go you out to meet him, to awaken all;
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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 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:
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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.
that God is mercifully pleased by Examples, as well as Precepts and Treats to rouse us up to Consider our latter end, that we may not run heedlessly on to our Eternal destruction.
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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,
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,
but Herod over the Galileans) supposing they were Some extraordinary Sinners, Because they suffered such things, Lycia 13. christ according to his great Wisdom,
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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,
nor Denies those Galileans to be Sinners and suffer justly, but only that they were greater Sinners than all the rest, showing that they were not to be judged as such,
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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,
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 God's sparing us to give us time and Molle for Repentance,
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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.
And the more to awaken them to this duty, shows 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 Saul's rending his mantle, of God's rending the Kingdom from him) saying, except you Repent, you shall all likewise perish.
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.
and as the 18 in Jerusalem were slave by the fallen of the tower in Siloam, so the dwellers in Jerusalem should be by the fallen of their other towers and walls.
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:
For the Romans First fell upon Galilee, and destroyed great numbers of them, and the rest flying to Jerusalem, At the time of the passover were with other jews slave in such abundance, that the altar for Sacrifices swimd with blood:
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,
but when we meet with unexpected occurrences, or interruption of the ordinary course of time and nature in the death of any, this is apt to startle us,
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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 especially those in the like condition, when one is taken and Another left, Some destroyed and Others saved, this making both a Deeper and lastinger impression;
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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:
For as we often think this or that occasioned their death, and these or those things might have prevented it, the thoughts whereof frequently trouble us afterwards:
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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,
thou matterdst not what became of their Souls, and Knowest thou what will become 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 judgement? my conscience tells me I am not fit to die, I cannot say my Sins Are pardoned,
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he hath now warnd me to flee from the wrath to com, and should 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,
he hath now warned me to flee from the wrath to come, and should 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,
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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,
when Others Are taken away whose Sins mine have exceeded? the time bypast is too much to have wrought the will of the Flesh, I am resolved now to make better use of the present and future,
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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:
God is Therefore pleased to use unexpected providences, which draw the curtain, and let in the Light so convincingly and sensibly upon us, that without wilful shutting our eyes we cannot withstand it:
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If thou willst put these far from thee, this 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.
If thou willst put these Far from thee, this summons will convince thee of thy folly, that this night thy soul may be required of thee Lycia 12.19, 20. 3 The necessity of being prepared for thy dissolution.
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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.
and Therefore not to be lavished out upon thy Lustiest, seeing thine Eternal welfare depends upon it. 1 Cor. 7.29. 6 The vain hope's of living many Years.
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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.
there's a strong man Says with Agag surely the bitterness 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.
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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.
and then whose shall they be? and where wilt thou be? and to take thee, who makes him thy happiness, from the evils of this life, that they no more shall torment thee.
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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;
there we meet and never part, here's nothing but changes, there's none but a stable eternity. 1 Thebes 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;
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 to their parents feet,
Is it any injury then when the time is expired to require his own? Does he make the matrimonial bound natural that husband and wife should die together? Hath he tied children to their Parents feet,
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;
Now who is Fittest to judge what is best for us and when? The Father or the child? the Physician or the patient? the alwise God or foolish man? We sind what we Thought Worse Proves for the better to us frequently;
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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 God's time fitter then our own, though hardly persuaded thereof At present: so that referring our selves to him, our uncertainty is our greatest safety;
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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.
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.
Which is the Apostle's inference 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:
Which is the Apostle's Inference 1 Cor. 7.29, 30, 31. Brothers, the time is short, it remains, both that they that have wives be as though they had none:
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.
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 Saviour.
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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.
that even good Jacobs have need of embittering Circumstances to wean them from their Rachels and Josephs; and holy Davids from their Michals and Absolom, and all from their overlove Relations and creature comforts.
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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.
and Therefore the wise physician of Souls is pleased often mercifully to use such severities as Are necessary to embitter our earthly comforts and endear himself and our Saviour to us.
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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,
but must acknowledge the usefulness of these Warnings to us for that end, and the necessity of God's Sharpest rods for Physic as well as his word for food for our Souls,
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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;
but since since hath broke down his image in us, such is the wretchedness of our hearts, that usually the better God is to us, the Worse we Are to him;
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 God'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.
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 God's Institution in innocency) but to such a condescension to the body, which only skills sensual things, that for the most part men live a mere animal life without God in the world, not like men capable of enjoying him, much less like Christians.
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,
so we would also their worthlesnes in comparison of him, who is our only happiness: thus should we gain more by our parting with them than by our enjoying them,
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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.
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.
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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,
How have I foolishly forsaken the Fountain of living waters of salvation, and been hewing out to my self one broken cistern After Another of creature comforts,
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.
till God lets them see what broken reeds they rely upon, and upon what sandy foundations they built vast hope's, which with the least puff of his displeasure fallen to the ground.
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.
Thus the Church forbidden to trust in a friend, or those most nearly allied, and finding the disappointment of such adherence, resolves I will look unto the Lord. micah.
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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.
Thus the child of whom we say as Lamech, this same shall Comfort us, being taken away, shows us our folly, in reckoning so long before hand, and on such uncertainties.
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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;
These providences as well as the word calls to us, and Says, Let not the wise man trust and glory in his Wisdom, sing unexpected events daily confound the Wisest;
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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.
but all in the living God At all times, who it the only rock to be relied on, all these being unstable as water, the Father of Mercies, when all these become misery's, 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 shows us the necessity of being always ready for death, and prepared for the death of ours, that we may not be surprised how suddenly soever either shall happen.
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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.
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.
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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.
So great is the security and stupidity of most, that they regard not these Warnings, nor think themselves longer concerned, when once the funerals Are over.
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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,
Say then, what befalls Others may befall me also, by this supposition as a prospective bring thy own and thy Friends death near thee, think of it frequently,
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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.
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.
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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.
so casily do we deceive our selves in numbering our days and measuring our work, that will not be deceived by Others in any account that is of concernment. 3 Reckon life by days not Years, sing none know what hour the son of man will come and call for them.
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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;
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;
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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,
Our Lord having wisely and mercisully concealed both the time and place of our departure from us, that our lives might not be spent in continual madness, of mirth and vanity in our former,
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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;
This divine arithmetic of numbering our days Moses and David begged 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;
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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!
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!
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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,
and is there not danger in these delays? Is my soul and Eternal salvation of so little consequence, that my heart should still deceive me in disregarding them? Is it not Wisdom to do that First that is of greatest consequence and necessity? Is not all my time little enough,
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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,
for so great a work as preparing for eternity, and shall I loose more? Have so many of God's Servants that have taken so much pains so long time in Religion fasting, weeping, praying, hearing etc. confessed themselves unready for death, what shall I be that have dONE so little? How dismal will death be to me,
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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,
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 entered in with him? Or will he when once the door of mercy is shut, open it for me alone? No, no, I cannot expect it,
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,
Get thy self also as much as possible actually prepared, by keeping up thy assurance, evening thy accounts daily with God, walking with him as Enoch, having thy Conversation in heaven while on earth,
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.
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.
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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.
For he delights not in death as it is the destruction of his creature, but as it is the exercising of judgement and righteousness 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.
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 labyrinth, wherein they loose 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,
For how can we possibly be able to judge of his proceedings, who Are wholly ignorant of the grounds of them? It is God only that knows men's intentions,
Our profoundly learned Contry-man Bradwardine 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.
Our profoundly learned Countryman Bradwardine 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.
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;
Therefore I took away the cause of his covetousness, and conveyed his Sons soul to paradise So true is that of the Psalmist Thy righteousness is like the great Mountains;
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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:
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 do) and sweeps away one and Another hand over head:
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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.
but this is Fallacy sensus, both scripture and reason Teaches us, that there is a very particular direction in all that befalls us from the hand of God.
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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.
and if the very hairs of our head Are all numbered, much more our days Are so & determined, Math. 10.29, 30. Job. 7.1. and 14.5, 14. Curae 16.33. Nor lastly must we imagine.
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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;
As Abraham seems to judge in his pleading for Sodom, Gen. 18.23, 24, 25. For though 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,
and in extraordinary cases where he hath passed his particular promise does so, as God gave Paul all that sailed with him Acts. 27. and makes a distinction,
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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.
Especially earth quakes, wherein many cities have been wholly swallowed up, and many with the inhabitants in a great pat destroyed, the histories whereof would fill a volum.
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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.
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 Nicaenae several times.
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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.
so 20 in Germany in later times (beside many Others, these being sufficient for my purpose) in most of which Multitudes of Christians as well as Others perished.
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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.
and shows how things go ordinarily under its conduct, when he Says 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.
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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;
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;
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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;
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;
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:
Either of the cause (like the Barbarians that judged the Apost Paul a murderer from the viper fastening on his hand, thinking he would fallen down dead suddenly) of which I have spoken in the Reasons:
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;
and if the life be bad the death is seldom good: no evil of punishment but only of since abates God's fatherly affection to his children, but rather increases it;
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,
when he Says Math. 11. it shall be more tolerable for them than Chorazin At the day of judgement, the degree implying the kind) but only the duration of the judgement in this world,
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,
And his Friends knowing these things and seeing his bodily sufferings also 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,
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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,
for though he was grievously soar and pained, yet not heartsick or in danger of death) they in stead of comforting him, add affliction to the afflicted, censure him as unrighteous,
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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.
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 judgement of God. Rom. 2.5. 5 For Application to those especially concerned in the loss of their deer Relations, that they bear it Christianly.
For the suddennes thereof discomposes our minds, makes us inconsiderate, and laying aside the rule both of scripture and reason comply with present sense:
For the suddenness thereof discomposes our minds, makes us inconsiderate, and laying aside the Rule both of scripture and reason comply with present sense:
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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.
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 Therefore. 1 Eye God as the author and orderer of all that befalls us.
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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:
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:
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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.
Wherefore does 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, Says the Church micah. 7.9.
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.
The Church complained, 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 punished us less than our iniquities deserve.
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.
If all men or especially God's people should bring their misery's 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.
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as security, pride, hypocrisie, worldlines, doting on creature comforts, unprofitablnes under the means of grace, &c. And for the preventing sin from us:
as security, pride, hypocrisy, worldliness, doting on creature comforts, unprofitablnes under the means of grace, etc. And for the preventing since from us:
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,
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,
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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.
At length her husband dying she lamented bitterly, that her child asked her, Mother is your God dead? At which she took up, blaming her self for her impatience.
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;
Envy not the early happiness of thy wife, that is gone to a better husband; nor of thy child that is gone to his heavenly Father: But prepare thou to follow;
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,
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 blessed and happy, that Are god safe home to their Father's house,
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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.
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 troublesome world.
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.
who Fear 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.
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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,
Who seemed to be herd in that she feared, God removing death as it were out of her sighed, by those apoplectical or convulsive fits that seized on her and made her senseless, whereby death became less terrible to her At least,
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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 for a Christian sensible of since, and future judgement, and eternity, not to be afraid to be dead, is to me an argument of more than ordinary faith in christ:
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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.
Reinold's God's Revenge of murder Camerarii Opere subcisiva Centaur. 1. c. 86. & contur. 3. c. 3, 33, 34, 36.38. Gorrutius de Providentia. l. 3. c. 24.
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.
L. 1. Tuscul Question Emori nolo, sed me esse mortuum nihil aestimo. q. worser. mortem Horreo, idque Nature, verum ubi fuero Mortuus, nihil Amplius faciam, quia nullus Ero. Pagnini Scholia.
