into the room and place of the most cursed enemies of God and his people. And therefore God will be unto them what he was unto the worst of those his adversaries.

3. That which God properly in that place assumeth this title unto himself upon, is the cruelty and rage of those adversaries in the persecution and destruction of his people; and shall he not act in like manner towards them who murdered the Lord Jesus, and persecuted all his followers? Wherefore, whatever frame of mind in God is represented in the Scripture, as unto his indignation against the worst of sinners and his adversaries, is fully applicable unto these degenerate apostates.

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The first testimony in the original is, wop, to me vengeance and recompence,' which the apostle here renders by ομος εκδίκησις, εγω ανταποδώσω, ο Vengeance belongeth unto me, I will recompense;' and in ch. ii. 2. he expresses a similar sentiment by ινδικος μισθαποδοσία. Recompence is the actual exercise of vengeance. An ixdixnois, vengeance,' is the actual execuεκδίκησις, 6 tion of judgment on sinners, according to their desert, without mitigation of mercy. It is an act of judgment, and wherever mention is made of it, God is still proposed as a judge, it being a just retribution, on the consideration of the demerit of sin as sin.

1. This vengeance God appropriateth the right of unto himself in a peculiar manner, as that which, in its full latitude, no creature hath any interest in; see Psal. xciv. 1, 2. For it respects only sin in its own formal nature, as sin against God. 1. Though men may inflict punishments on it, yet they do it principally on other accounts. Whatever is of vengeance in punishment, is merely an emanation from divine constitution. 2. No creature can have the just measures of the desert of sin, so as to give it a just and due recompence. 3. The power of the creature cannot extend to the just execution of vengeance, sins deserving eternal punishment. 4. Pure vengeance, as vengeance, is not to be intrusted with our nature, nor would any man be able to manage it, but would fall into one excess or other, unto the ruin of his own soul. Wherefore God hath reserved and included all vengeance unto himself, and all just, final retribution for and unto sin. Although he hath allowed infliction of punishment on offenders, in order unto the government and peace of the world in magistrates and public persons; yet as unto vengeance, as it denotes giving satisfaction to ourselves in the punishment of others, it is forbidden unto all persons, both private and public. God, in executing vengeance, gives satisfaction unto his own infinite holiness and righteousness, which makes it holy and just. Men cannot give satisfaction unto themselves in punishment, but it is unto their evil af fections, which makes it useless and unjust. Hence David blessed God, that he had kept him from avenging himself on

Nabal. For there is no vengeance but what is exerted by a man's self, in his own case and cause: the judgment unto punishment is for others. Wherefore the formal reason of the appropriation of all vengeance unto God is, that God alone can judge and punish in his own case, and unto his own satisfaction. He hath made all things for himself, and the wicked for the day of evil.'

2. In this appropriation of vengeance unto God, there is supposed and included, that indeed there is vengeance with God, which in due time he will execute, y astañedaow, ' I will repay, saith God.' He doth oftentimes exercise great patience and forbearance, even then when vengeance might justly be expected and is called for, How long dost thou not avenge our blood? This commonly adds unto the security of wicked men, and they learn to despise the threatenings of all the judgments of God which they have deserved, 2 Pet. iii. 3-7. Eccl. viii. 11. They are ready to conclude, that either vengeance doth not belong unto God, or that it shall be executed when and where they are not concerned. But in all these cases, God hath fixed a determinate time and season for the execution of deserved vengeance. Hence he calls it, the year of vengeance,' and the day of recompence;' so here, I will repay it, saith the Lord.'

This being so, God having said that, dinois, vengeance belongeth unto him,' and that it is due unto provoking sins and sinners; that it is in his power, and his alone, to inflict it when and how he pleaseth, and that he will certainly do so; in the assurance whereof the apostle adds that word, saith the Lord, he will repay it; it evidently follows, that in his appointed season, the day and year of vengeance, such horrible provoking sinners as were those treated of, must fall under the most severe punishment, and that for evermore.

The second testimony taken from the same place, is of the same importance with this, Kugos xgive TOY AMOY MUTY,' the Lord shall judge his people.' In Deuteronomy, it is applied unto such a judgment of them as tends unto their deliverance. But. the general truth of the words is, that God is the supreme Judge, he is Judge himself, Psal. I. 6. This the apostle makes use of, concluding, that the righteousness of God, as the supreme Judge of all, obligeth him unto this severe destruction of apostates, For shall not the Judge of all the world do right?' Shall not he who is Judge in a peculiar manner of those that profess themselves to be his people, punish them for their iniquities, especially such as break off all covenant-relation between him and them?

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Obs. IV. A due consideration of the nature of God, his of fice, that he is the Judge of all, especially of his people, and

that inclosure he hath made of vengeance unto himself, under an irrevocable purpose for its execution, gives indubitable assurance of the certain unavoidable destruction of all wilful apostates. All their security, all their presumptions, all their hopes, will vanish before this consideration, as darkness before the light of the sun.

Obs. V. Although those who are the peculiar people of God, do stand in many relations unto him, that are full of refreshment and comfort; yet is it their duty constantly to remember that he is the holy and righteous Judge, even towards his own people.

Thirdly, The ground of the application of these testimonies unto the present case, is that knowledge of God, which they had unto whom he spoke, odauss, for we know him.' You have the same sense of God, his holiness and truth, as I have, and therefore it cannot be strange unto you, that he will deal thus severely with apostates; you know who he is, how infinite in holiness, righteousness and power; you know what he hath said in cases like unto this, namely, that vengeance is his, and he will repay it; wherefore it must be evident unto you, that these things will be as they are now declared.

Obs. VI. The knowledge of God, in some good measure, botk what he is in himself, and what he hath taken on himself to do, is necessary to render either his promises or threatenings effectual unto the minds of men.

VER. 31.-It is a fearful thing to fall into the hands of the living God.

The apostle, in these words, winds up his whole argument against the wilful despisers of the gospel, taken from the nature and aggravations of that sin, with the severity of the punishment that would certainly befal them that are guilty thereof. And these words are, as an inference from them that go immediately before, so they are a recapitulation of all that he had spoken to this purpose. Let men look to it, look to themselves, consider what they do, for it is a fearful thing,' &c.

There are three things in the words. 1. The description given of God with respect unto the present case, he is the living God.' 2. The event of their sin with respect unto him: it is a falling into his hands.' 3. The nature hereof in general: it is a fearful thing.'

1. In what sense God is called the Os Carros, living God,' and with respect unto what ends, hath been declared on ch. iii. 12. ch. ix. 14. In brief, this title is ascribed unto God principally on two accounts. 1. By way of opposition unto all dead and dumb idols, those whom the heathen worshipped; and which are graphically described by the psalmist, Psal. cxv. 4-8. as also by the prophet, Isa. xliv. 9-11. &c. And this is to

impress upon our minds a due sense of his glory, and eternal power, according as we are called to trust in him or to fear him. Life is the foundation of power. He who hath life in himself, who is the cause of all life in all other things that are partakers of it, must be the only spring of infinite power. But God is here called the living God,' with respect unto his eternal power, whereby he is able to avenge the sins of men. Indeed it calls to mind all the other holy properties of his nature, which are suited to impress dread or terror on the minds of presumptuous sinners, whose punishment is thence demonstrated to be unavoidable. He sees, and knows all the evil and malice that is in their sin, and the circumstances of it. He is the God that liveth and seeth, Gen. xvi. 13. And as he seeth, so he judgeth, because he is the living God, which also is the ground of holy trust in him, 1 Tim. iv. 10.

Obs. VII. This name of the living God,' is full of terror or comfort unto the souls of men.

2. The event of the sin spoken against, as unto its demerit, with respect unto God, is called falling into his hands,' Sis xigas. The assertion is general, but particularly applied unto this case by the apostle. To fall into the hands,' is a common expression with reference unto any one falling into, and under the power of his enemies. None can be said to fall into the hands of God,' as though they were not before in his power. But to fall into the hands of God absolutely, as it is here intended, is to be obnoxious to the power and judgment of God, when and where there is nothing in God himself, nothing in his word, promises, laws, institutions, that should oblige him to mercy, or a mitigation of punishment. So when a man falls into the hands of his enemies, between whom and him there is no law, no love, he can expect nothing but death. Such is this falling into the hands of the living God; there is nothing in the law, nothing in the gospel, that can be pleaded for the least abatement of punishment. There is no property of God that can be implored it is the destruction of the sinner alone, whereby they will all be glorified.

There is a falling into the hands of God, that respects temporal things only, and that is spoken of comparatively. When David knew that an affliction or temporal punishment was unavoidable, he chose rather to fall into the hands of God as unto the immediate infliction of it, than to have the wrath of men used as the instruments thereof, 2 Sam. xxiv. 17. But this ap pertains not unto our present purpose.

3. Hereof the apostle affirms in general, that it is pogor, a fearful, dreadful thing,' that which no heart can conceive, nor tongue express. Men are apt to put off thoughts of it, to have slight thoughts about it; but it is, and will be dreadful, terrible, and eternally destructive of every thing that is good, and

inflictive of every thing that is evil, or that our nature is capable of.

Obs. VIII. There is an apprehension of the terror of the Lord in the final judgment, which is of great use unto the souls of men, 2 Cor. v. 11.-It is so to them who are not yet irrecoverably engaged into the effects of it.

Obs. IX. When there is nothing left of judgment, nothing remains but the expectation of it, its fore-apprehension will be filled with dread and terror.

Obs. X. The dread of the final judgment, where there shall be no mixture of ease, is altogether inexpressible.

Obs. XI. That man is lost for ever, who hath nothing in God that he can appeal unto; nothing in the law or gospel which he can plead for himself; which is the state of all wilful apostates.

Obs. XII. Those properties of God, which are the principal delight of believers, the chief object of their faith, hope and trust, are an eternal spring of dread and terror unto all impenitent sinners: the living God.'

Obs. XIII. The glory and honour of the future state of blessedness and misery, are inconceivable either to believers or sinners.

Obs. XIV. The fear and dread of God, in the description of his wrath, ought continually to be on the hearts of all who profess the gospel.

Herein by this general assertion, the apostle sums up, and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of, and the greatest punishment that the righteousness of God will inflict on any sinners. Nor is there any reaching of either part of this divine discourse unto the utmost. When he treats of this sin, and its aggravations, no mind is able to search into, no heart is able truly to apprehend the evil and guilt which he chargeth it withal. No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin. And in like manner, concerning the punishment of it, he plainly intimates, it shall be accompanied with an incomprehensible severity, dread and terror. This therefore is a passage of holy writ which is much to be considered, especially in these days wherein we live, wherein men are apt to grow cold and careless in their profession, and to decline gradually from what they had attained unto. To be useful in such a season, it was first written; and belongs unto us, no less than unto them unto whom it was first originally sent. And we live in days wherein the security and contempt of God, the despite of the Lord Christ and his Spirit, are come to the full, so as to justify the truth that we have insisted on.