nor execute a speedy Vengeance. And yet when our Saviour takes notice, That God kills as well as Men, it seems to intimate to us, that fuch Apoftates, who rather chufe to provoke God than Men, may meet with their Deferts in this World: For no Man is secure that God will not punish him in this World; and Apoftates of all others have least Reason to expect it. Those who renounce God for fear of Men, are the fitteft Perfons to be made Examples of a fudden Vengeance. But then when Men have killed, they can do no more; they cannot kill the Soul. And here the Power of God and Men is very unequal; for when he has killed, he can caft both Body and Soul into Hell-fire. This is a very formidable Power indeed; and we have Reason to fear him: But the Power of Men, who can only kill a mortal Body, is not very terrible; it ought not to fright us into any Sin, which will make us obnoxious to that more terrible Power which can destroy the Soul. CHA P. III. Concerning the Time of our Death, and the proper Improvement of it. L tain. ET us now confider the Time of our Now when I say the Time of our Death is uncertain, I need not tell you, That I mean only it is uncertain to us; that is, That no Man knows when he fhall die, for God certainly knows when we shall die, because he knows all things; and therefore with respect to the Fore-knowledge of God, the Time of our Death is certain: Thus much is certain as to Death, That we must all die; and it is certain also that Death is not far off, because we know our Lives are very short. Before the Flood Men lived many hundred Years: But it is a great while now fince the Pfalmift obferved, that the ordinary Term of human Life had very narrow Bounds fet to it; The days of our years are threefcore years and ten; and if by reafon of Strength, they be fourfcore years, yet is their Strength labour and forrow: for it is foon cut off, and we fly away. Pfalm xc. 10. There are fome Exceptions from this general Rule, but this is the ordinary Period of human Life, when it is fpun out to the greatest Length; and therefore within this Term we may reafonably expect it; for in the ordinary Course of Nature, our Bodies are not made to laft much longer. Thus far we are certain: But then, how much of this Time we fhall run out, how foon, or how late we fhall die, we know not; for we fee no Age exempted from Death: Some expire in the Cradle, and at their Mothers Breafts; others in the Heat and Vigour of Youth; others furvive to a decrepit Age, and, it may be, follow their whole Family to their Graves. Death very often furprizeth us, when we least think of it, without giving us any Warning of it's Approach; and that is Proof enough, that the Time of our Death is unknown and uncertain to us. But thefe Things deferve to be particularly difcourfed; and therefore with reference to the Time of our Death, I fhall obferve thefe four Things; not fo much to explain them, for most of them are plain enough of themfelves, as to improve them for the Government of our Lives. I. That the general Period of human Life, which is the fame Thing with the Time of our Death, is fix'd and determined by God. II. That II. That the particular Time of every Man's Death, though it be foreknown by God, who foreknows all Things; yet it does not appear, that it is peremptorily decreed and determined by God. of III. That the particular Time when any IV. That we muft die but once: It is ap pointed for all men once to die. That the general Period of human Life is fix'd and determined by GOD, and that is but very fhort. IT Life, which is the fame Thing with "T I.HAT the general Period of human the Time of our Death, is fix'd and determin'd by God; that is, there is a Time set to human Life, beyond which no Man shall live, as Job fpeaks, Job xiv. 5. His days are determined, the number of his months are with thee; thou haft appointed his bounds that he cannot pass. Which does not refer to the Period of every particular Man's Life, but is fpoken of Men in general, that there are fix'd Bounds fet to human Life, which no Man can exceed. What these Bounds are, God has not expreffly declar'd, but that must be learn'd from Obfervation. Obfervation. Such a Time as most commonly puts a Period to Men's Lives who live longest, may generally pafs for the common Measure of human Life, though there may be fome few Exceptions. Before the Flood no Man lived a thoufand Years; and therefore we may conclude, That the longest Term of human Life, after the Sentence of Death was paffed on Man, was confined within a thousand Years. Methufelah, who was the longest Liver, lived but nine hundred fixty-nine Years, and he died; fo that no Man ever lived a thousand Years: And comparing this Obfervation with that Promife of a thousand Years Reign with Chrift, which is called the first Refurrection, and is the Portion only of Martyrs and Confeffors, and pure and fincere Christians, Rev. xx. I have been apt to conclude, That to live a thousand Years, is the Privilege only of im-mortal Creatures; that if Adam had continued innocent, he should have lived no longer on Earth, but have been tranflated to Heaven without dying; for this thousand Years Reign of the Saints with Christ, whatever that fignifies, feems to be intended as a Reparation of that Death which they fell under by Adam's Sin: But then these thoufand Years do not put an End to the Happiness of these glorious Saints, but they are immortal Creatures; and though this Reign with Christ continues but a thousand Years, their Happiness |