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IF God in his Wrath be the immedi∣ate Inflicter of that Punishment for Sin, then certainly he is not the * 1.1 Author of Sin. Fulgentius, among other highly-evincing demonstrations of it,
casts in this: Iniquitatis cujus est Ʋltor, non est Autor; God is not the Author of Sin, whereof he is the Avenger. Which Maxim is founded upon an high Princi∣ple of Reason and Equity. God puts the whole of this matter so far off from himself, that he lays all, both Sin and Punishment, wholly upon Man; so as although the Punishment it self be from his own just Wrath, that is provoked to inflict it, yet even thereof he thus speaks, Do they provoke me to Anger? ('tis true, they do;) but do they not provoke them∣selves, to the Confusion of their own Faces? So as he ascribes his own Wrath that in∣flicts that Punishment whollly to them∣selves, returns even that upon them∣selves. As if he had said, I am angry indeed, &c. 'tis true, yet they are more the provoking Causes of that Anger than my self. They spight but them∣selves, when they sin against me. Like un∣to which is that Speech also, Rom. 2. 4, 5. Thou treasurest up Wrath unto thy self: [Thou to thy Self] although it be God's Wrath in his Breast that is treasured up, yet the treasuring of it up is aseribed un∣to themselves.
God will send his Son Jesus Christ on purpose to clear all such imaginable Sus∣picions and Suppositions that Men or
Devils can cast upon him, for condem∣ning of Men, or executing this Punish∣ment himself. Enoch, the seventh from Adam, prophesied, saying: Behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and to convince all that are ungodly among them, of all their ungodly Deeds, which they have ungodlily committed, and of all their hard Speeches which ungodly Sinners have spoken against him. His work at that Day is to convince, (yea, and to convince is named first) as well as to execute Judgment. And it is certain, that in order thereto he will speak all Fairness, Equity, Justice, and Reason, ('twere not Conviction else); and he will have all his Saints and Angels about him, as Judges and Witnesses. He will have all the World to hear it; and how equal it is for him to execute so sore a Vengeance. And as he will convince them of their Deeds to be ungodly and deserving it, so of their hard Speeches; and that (whatever his Decrees were,) they themselves were ungodly, and their Deeds ungodly, and ungodlily commit∣ted. Mark but how he doth ungodly them. And he will convince them, and stop their Mouths for ever. Christ sent him in the Parable speechless to Hell,
Mat. 22. 12. And this is one great Ser∣vice the Man Christ Jesus is to do for God at the latter day: And if he should not do this satisfyingly, and clear all these things, he must shut up his Books, and come off the Bench, and proceed no further, either to Sentence or Exe∣cution.
LEt our Meditation upon what hath been delivered, be what Moses hath prompted to us; and let us make the same use thereof which he also did.
The 90th Psalm was penned by Moses, (as the Title shews, A Prayer of Moses, the Man of God,) and it was composed by him in his latter days, after he had seen in forty years, an whole Generation in a Nation of Men removed out of this World, and their Carcases fallen in the Wilderness; a Spectacle so sad, as per∣haps not any one Man in the World hath seen, or Age afforded, (but at the Flood) afore or since, in so short a com∣pass of time. His Song is a Funeral Elegy, or Meditation of Death, made upon that whole Generation, verse 3.
Thou turnest Man to Destruction; and sayest, Return, ye Children of Men. And verses 5, 6. Thou carriest them away, as with a Flood. In the morning they are like Grass which groweth up; in the mor∣ning it flourisheth and groweth up, in the evening it is cut down, and withereth. And God from that time began also to stint and limit Man's years to that mea∣sure which it hath held to unto this day. Vers. 10. The Days of our years are three∣score years and ten; and if by reason of Strength they be fourscore years, yet is their Strength Labour and Sorrow; for it is soon cut off, and we fly away. Our Souls fly away like Birds when the Shell is broke; and then Hell follows, (as the Revelation speaks) as in reality, so in * 1.2 Moses's Discourse. And that was it which was the matter of deepest and sad∣dest thoughts in this Meditation unto him of any other. Verse 11. it follows, Who knoweth the Power of thine Anger? Even according to thy Fear, so is thy Wrath.—Which he utters,
1. By way of Lamentation. He sigh∣ing forth a most doleful complaint against the Security and Stupor he observed in that Generation of Men in his times, both in those that had already died in their Sins, as well as of that new Gene∣ration
that had come up in their room, who still lived in their Sins. O! says he, Who of them knoweth the Power of thine Anger? namely, of that Wrath which followeth after Death, and sei∣zeth upon Mens Souls for ever; that is, who considers it, or regards it, till it take hold upon them? He utters it,
2. In a way of Astonishment, out of the apprehension he had of the great∣ness of that Wrath: Who hath known the Power of thine Anger! that is, who who hath or can take it in according to the greatness of it? Which he en∣deavours to set forth (as applying him∣self to our own apprehensions) in this wise, Even according to thy Fear, so is thy Wrath. Where those words [thy Fear] are taken objective, and so is all one, and the Fear of thee: And so the meaning is, that according to whatever proportion our Souls can take in, in fears of thee and of thine Anger; so great is thy Wrath it self. You have Souls that are able to comprehend vast Fears and Terrors; they are as extensive in their Fears, as in their Desires, which are stretched, beyond what this World or the Creatures can afford them, to an Infinity. The Soul of Man is a dark Cell, which when it begets Fears once, strange and
fearful Apparitions rise up in it, which far exceed the ordinary proportion of worldly Evils, (which yet also our Fears usually make greater than they prove to be:) But here, as to that Punishment, which is the effect of God's own imme∣diate Wrath, let the Soul enlarge it self, says he, and widen its apprehension to the utmost; fear what you can imagine: yet still God's Wrath, and the Punish∣ment it inflicts, are not only propor∣tionable, but infinitely exceeding all you can fear or imagine. Who knoweth the Power of thine Anger? [It passeth knowledg.]
Now the Use Moses makes of all this Doctrine of Death and Wrath, in the next following verse 12. is this: So teach us to number our Days, that we may apply our Hearts to VVisdom. This he spake to God in behalf of that present Generation that then survived; and by spreading afore them all these Conside∣rations, thereby also exhorteth them to that which is the only true Wisdom, even to turn unto the Lord, so to escape that Wrath that is to come. And he, as an holy Man, that knew the Terror of the Lord, doth thus persuade Men: And O let our Souls be persuaded by it. And to this end,
I Would first persuade you to believe, that there is this Wrath to come. VVe knowing the Terror of the Lord; that is, our selves being assured by be∣lieving, that such a Wrath is in the Heart and Breast of God against impenitent Sinners, as also understanding what and how dreadful that Wrath is, we do per∣suade Men, 2 Cor. 5. 11. And for Men to apprehend and believe it, is the first most effectual Engine to persuade them by. God did not, ere he placed these Souls of ours in our Bodies, first carry them down to Hell, and then up to Hea∣ven, that so we having a fore-knowledg of either by Sight and Sense, might then be left to act in this World accordingly: But God hath left only the Revelation of both these unto Faith, in this World, by the Word.—Heb. 11. 7. 'Tis said, Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the saving of his House: By the which he condemned the VVorld, and be∣came Heir of the Righteousness which is by Faith.
You know how the Day of this great Wrath to come (the Day of Judg∣ment) is assimilated by Christ to the Days of Noah, Mat. 24. 37, 38, 39. And that (among other) in respect of the Security and Unbelief that is and will be afore it comes, in the Hearts of Men about it, (which is Christ's special scope there.) And the place in the Hebrews cited answerably, reckoneth that Faith of Noah, (who being forewarned of the Flood, was moved with Fear, and prepared an Ark to save himself and his Family,) amongst those other Instances of Saving Faith, which that Chapter doth enumerate, as that which had this Wrath to come signified thereby in his eye. Shewing withal the Foundation of the Condemnation of that World to lie in this, That though Noah declared this Wrath to come unto them by his Preaching and Example, (for as he was a Preacher of Righteousness, so of this Wrath, as Enoch also had been,) yet they believed it not, because it was un∣seen; as the words of that 7th Verse are. For these things then happened in Types of what was to fall out concern∣ing this great Wrath to come; that De∣struction of the old World being but the shadow of this, as expresly 'tis interpreted
to be, 1 Pet. 3. 20. The Spirits in Prison, which sometimes were disobedient, when once the Long-suffering of God waited in the days of Noah, while the Ark was a preparing. The like Figure whereunto is Baptism, which now also saves us. If the Ark was of Salvation, then the Flood of Damnation; and that, then, as the word [also] now evidently shews. This Wrath, it is a thing to come, as that of the Flood then was to them, stiled there∣fore the Wrath to come; and so it is a thing not seen, and so is reckoned a∣mongst the Objects of Faith.
Men indeed have some lesser stitches in Conscience afore-hand, both from it and about it, but little do they imagine that these will or should ever become the matter of such torturing Aches, as they rise up to in the end: Men do as little imagine this of these fore-running War∣nings, or secret Gripings and Twitches, as the Old World did then, that the usual Clouds of Heaven that caused Storms, would have ever swell'd to the drowning of the World. Nor indeed doth this fall out to Mens Souls, until the Curse or Wrath of God enters, like Oil into their Bones, as the Psalmist speaks of Judas, Psal. 109. 18.
For this Wrath is in the mean time a thing hidden in the Breast and Bosom of the Almighty, and is therefore termed, a Treasure of Wrath: A Treasure, because hid, so Treasures use to be; (they are termed hidden Treasures, Prov. 2. 4. and elsewhere.) And for the same reason the coming of it upon Men is called the Revelation of the righteous Judgment of * 1.3 God: As the things belonging to Mens Peace, so their Destruction, are hidden from their Eyes. Though Damnation slumbers not, 2 Pet. 2. 3. but is in its March, and proceedeth in its approaches towards them, every hour nearer and nearer; yet Men slumber in respect of the belief thereof, and not so much as dream of it in their Slumber, 1 Thess. 5. 3, 6, 9. The Apostle's complaint there, is the same in effect with that of Moses, Who knows the Power of thine Anger, so as to apply his Heart to Wisdom?
The Baptist, who began the pub∣lishing of the Gospel, he began it with forewarning Men of this Wrath, and stiled it, the Wrath to come: And Christ, whose office was to preach that Gospel, seconds him therein, and terms it Hell-Fire, &c. Now observe, how he speaks to the Pharisees about it: O ye Generation of Vipers, who hath
warned you to flee from the Wrath to come! Mat. 3. 7. 'Tis Vox admiran∣tis; as if he had said, 'Tis strange, that the Preaching of Wrath to come should any way startle yours so har∣dened Hearts, as to see you here at∣tending at my Sermons; and that the Consideration thereof should any way arrest, or make any dint upon your Souls. The reason of his Wonder was, because indeed Men believe it not, or very slightly. Who hath demonstrated it unto you? as his word is. And Christ useth the very same word about this matter, Luke 12. 5. I will fore∣warn you, (or demonstrate to you) whom you shall fear, even him that can destroy in Hell. All this still tends to shew, how hidden it is from the most of Men. The very same Unbe∣lief is more darkly, and in other terms, expressed in the Old Testa∣ment: Deut. 32. 29. O that they would consider [their latter end!] And, Eccles. 11. 8, 9. Remember the Days of Darkness, for they are many: But know thou, that for all these things God will bring thee to Judgment.
Now to help you a little in the be∣lief of this:
Besides what the Scriptures speak hereof:
1. Consult thine own Heart. Thou hast a busy Principle within thee, Con∣science, that like a Spy sent in from an adverse Party into anothers Quarters, observes and takes notice of all that pas∣seth; not thy Actions or Speeches only, but what is done in thy Privy-Chamber, or Closet of thy Soul; and not only so, but thou mayest hear the noise of his Pen still a running, and punctually writing that which it observeth; and there is not a Motion, a Lust, a Desire, a Purpose, an End, a flying Thought, but it diligently doth set down, and can give thee the Sense thereof; and thou canst not stop the Course hereof. And what is the meaning of all this? but that thy Judgment is continually a preparing, thine Examination a taking all thy Life long. For, where there is a Register, a Clerk of the Assize thus busy at work, there is a Judg, whose Officer he is. Be wary therefore what thou dost, Man! Thou art surprized and undone, if thou heedest not; for
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all this is in order unto Judgment. And as Letters written with Onion or Limon Juice, appear not at the present, so may not the Impresses of these sad Lines against thee, yet bring but thy Soul to this Fire we have been speaking of, and every Character, Tittle, yea, Ac∣cent, or Aggravation of Sin, will be made visible and legible: And hence it is the Books are said to be opened, Rev. 20.
2. Again, do you not hear daily the Noise of Cannon-shot from Heaven let off, and the Bullets fly about your ears, and see them strike this Man and that Man in your view? It is the Apostle's Conviction to the Gentiles, Rom. 1. 18. That therefore there is a Treasury of Wrath to come, which he speaks of, chap. 2. 4. because at present even in this World, The Wrath of God is revealed from Heaven against all Ʋn∣godliness and Ʋnrighteousness of Men, that withhold the Truth in Ʋnrighteous∣ness. The meaning whereof is, There is no sort or kind of Unrighteousness or Ungodliness, but in the Instance or Example of some Man or other, God hath by some manifest Judgment shewn his Wrath against it, in the view and observation of the very Heathens
themselves, of and to whom it is he speaks this. There was never a Nation of the Heathens, but the Stories of it would have afforded a Theatre of God's Judgments against all sorts of Evils in in one Person or other, singled out by Decimation (as it were) in this World, to shew thereby that there was an hid∣den Wrath to come in the other World, which would fall upon all the rest, who yet escaped at present. Those few and scattered Instances manifested a Trea∣sury, a Magazine of Wrath in Heaven; his Phrase is, from Heaven, that is, in and from God: which the Heathens also were sensible of, witness their Sacrifices of Atonement directed unto Heaven. And this to be the Apostle's Scope is clearly seen, in that he prosecutes this in the following Chap. 2. v. 1, 2, 3, 4, 5. Therefore thou art inexcusable, O Man, whosoever thou art, that judgest: for wherein thou judgest another, thou con∣demnest thy self; for thou that judgest, doest the same things. But we are sure that the Judgment of God is according to Truth against them which commit such things. And thinkest thou this, O Man, that judgest them which do such things, and doest the same, that thou shalt escape the Judgment of God? Or despisest thou
the Riches of his Goodness, and For∣bearance, and Long-suffering, not know∣ing that the Goodness of God leadeth thee to Repentance? But after thy hardness, and impenitent Heart, [treasurest up unto thy self Wrath against the Day of Wrath, and Revelation of the righteous Judgment of God. And unto this ac∣count you may put the enumeration of those Instances of Judgment made by the other Apostles, as those upon the Angels that fell, and on the Old World, on Sodom and Gomorrah, Corah, &c. whereof though some were outward and temporal Punishments, yet because they were Evidences of that Wrath to come upon like impenitent Sinners, both these Apostles do to that purpose allege them, and make use thereof to beget this Belief in us. For so expresly the one begins his Discourse thereof: 2 Pet. 2. 3, 4, 5. Whose Judgment now of a long time lingreth not, and their Dam∣nation slumbreth not. For if God spa∣red not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto Judgment; and spared not the Old World, but saved Noah, the eighth Per∣son, a Preacher of Righteousness, bring∣ing in the Flood upon the World of the
Ʋngodly: And turned the Cities of Sodom and Gomorrha into Ashes, condemned them with an Overthrow, making them an En∣sample unto those that after should live ungodly. Then the other Apostle adds: Jude v. 7. They suffering the Vengeance of Eternal Fire. The Lord knoweth how to deliver the Godly out of Temptations, and to reserve the Ʋnjust unto the Day of Judgment, to be punished. Consider also what his Wrath hath been to whole Nations; and how he says, he will one day turn all the Nations into Hell that forget God, as the Psalmist tells us, Psal. 9. 7. He hath Prisons large enough, and Chains strong enough, to hold them all. When the Jews saw one hundred & eighty thousand of the Assyrians Host killed in a night, afore the very Walls of Jerusalem, Fearfulness surprized the Hypocrites; their Hearts mel∣ted with Terror to think what the Wrath of God must be for ever: Isa. 33. 14, &c.
Then learn to adore and fear the Great∣ness of our God, to the end to turn to him.
Where he shews Favour, his Favour is Life, Psal. 30. 5. yea, his Loving-kindness is better than Life, Psal. 63. 3. Whom have I in Heaven but thee? There needs no other there.
On the contrary, if he be provoked, there needs no other Judg or Avenger but himself. I may say, The Weapons of his VVarfare within himself, are mighty to revenge all Disobedience. This great General needs not borrow, nor call in the Aid of his Creatures, (though in respect of their being his Militia, he is stiled the Lord of Hosts,) to make War, and destroy. That very Face of his gives Life, and strikes dead and kills. In thy Presence is Fulness of Joy, Psal. 16. ult. And from his Pre∣sence is Destruction, 2 Thess. 1. 9. O hide us, say they, Rev. 6. 16. from the Face of him that sits on the Throne, and from the Wrath of the Lamb. They point to the Fountain of their Anguish, and speak what above all was it they dreaded. It is greatly observable, what and how God talks to Job, to this very purpose: Says God to Job, chap. 40. Wilt thou contend with me? So verse 2. he begins to dare him: Come, says he, let this be among other one Trial of thy Power, (who had been a Prince, &c.) in comparison of mine: Take upon thee, (as I mean to do) and be Judg of all the World: Put on thy Judges Robes, and thy biggest Looks: Thus verse 10. Deck thy self with Majesty and Excellency,
and array thy self with Glory and Beauty. And particularly try; try what thou canst do or effect, when thou art most angry, by thy meer Looks: Cast abroad the Rage of thy Wrath, v. 11. Throw Sparkles of thy most fiery Indignation from thine Eyes.—Canst thou look a Man dead, and cover a Man's Face for ever with Confusion? Look on every one that is proud, and bring him low: So vers. 12. Hide them in the Dust together, be they never so many; and bind their Faces in secret: that is, cover them with Confusion of Face, with a Look or Rebuke of thy Face; make them run into Holes, or seek Mountains to cover them, to avoid the Terror of thy Looks. Now all this I can do (says God) with a meer Look, whenever I please: And I can as easily save also, as I can thus destroy, (which thou canst not do thine own Soul) as the next Verse insinuates, Then will I con∣fess thine own hand can save thee. You see he resolves saving and destroying in∣to the same Power of his, and maketh the same estimate of either; which the Apostle also doth, chap. 4. 12. There is one Lawgiver, who is able to save and to destroy.
My Exhortation therefore in fine is, Let us not fear Creatures, but fear Him,
and make him your dread: and learn to know what a God ye walk before every day, and have for ever to do withal, Christ that came out of his Bosom know∣ing him, doth (Luke 12. 4. & 5. compa∣red with Mat. 10. 26. & 28.) upon know∣ledg of this God make this same Exhorta∣tion; I say to you, (says he) and I will forewarn you, (he says it twice, and it is as if he had said, Take it from me that know him) Fear him that is able to destroy Bo∣dy and Soul. The Apostle succenturiates, We know him that hath said, Vengeance is mine: so here, Heb. 10. And again, We knowing the terror of the Lord, 2 Cor. 5. 11. which they know, by an estimate taken from his Goodness, that his Wrath must be answerable. And Moses also, that had seen his Back-parts, and his Glo∣ry; He cries out, Who knows the power of thine Anger? Hypocrites and carnal Pro∣fessors (as those were whom God profes∣sedly takes to task Psal. 50.) think to play with the great God, and deal with him any how, (as we say) as with a Man that is their Fellow. They know him not. Psal. 50. 21. These things hast thou done, and I kept silence, and thou thoughtest I was altogether such an one as thy self: And what things they had done and were guilty of (see if thou hast not been guilty
of the same or like) the 18, 19, & 20 verses shew; When thou sawest a Thief, then thou consentedst with him, and hast been partaker with Adulterers. Thou givest thy Mouth to Evil, and thy Tongue fram∣eth Deceit. Thou sittest and speakest against thy Brother, thou slanderest thine own Mo∣thers Son. And God was silent or long-suffering. (The like you have Isa. 57. 11, 12. Of whom hast thou been afraid, that thou hast lied, and hast not remembred me, nor laid it to thy Heart? Have not I held my peace even of old, and thou fearest me not, &c.) But mark what is the issue of all this; in Psal. 50. 21. it follows, But I will reprove thee, and set them in or∣der afore thee. They had never felt the smart of his Anger in all their Lives, and little thought that the Lion was in him: but it follows, Consider this ye that forget God, lest I [tear] you in peices, and there be none to deliver. Oh take heed and turn to him, or on the sudden he will start up like a mighty Lion, and tear your Souls in pieces, as a Giant might do Cobwebs, and prey upon the Blood of your very Souls, and break the Bones thereof as a Lion could of the most silly Creature. Add to this,
Consider, What it is to die, and what the State and Condition of the other World is. It is to have to do with God imme∣diately, either in Wrath or Love; and from his own hands, as well as from the immediate Sentence of his Mouth, to re∣ceive thy Weal or Woe.—That we come naked into this World, and go as naked out of it, was Job's Meditation first; after that David's, Psal. 49. 15. We shall carry nothing away, that is, of what belongs to this World; then after him Solomon the Son, Eccles. 5. 15. As he came forth of his Mothers Womb (speaking of Man) naked shall he return, to go as he came, and shall take nothing of his Labour, which he may carry away in his Hand. The Effect of which divine Meditation comes to this, To put secure and careless Man upon the consideration of his immortal Souls Condition, which first cometh into this World naked (as well as his Body:) And poor thing! the meaning of its first cry (if the Soul it self could then speak out its mind) is, I am an empty thing, and have brought nothing with me; who will shew me any good? But after its being grown up, it begins to find a World richly
furnished with all things to enjoy, as the Apostle's Phrase is, 1 Tim. 6. 17. But yet again when he goes out of this World, he is then turned out of House and Home, as perfectly naked as he came into it: and as Rev. 18. 14. The Fruits that thy Soul lusted after, and all things which are dainty and goodly, are departed from thee, and thou shalt find them no more at all. Death is therefore compared unto the breaking or failing of a Merchant or Tradesman proving Bank∣rupt, Luke 16. 9. That when ye fail, &c. says Christ; of which I have elsewhere spoken.
Now if this be thy case as to this and that other World, think with thy self what thine eternal Soul must then betake it self unto, and also unto whom in that o∣ther World. My Doctrinal part hath in∣formed you that it is God himself, God im∣mediately,—Eccl. 12. 7. The Spirit returns unto him that gave it. To explain which, There was that evident difference put in the making man's Soul at first from that of his Body, That God made the Body out of the Earth, but the Soul was breathed in by God; and therefore not out of any preexistent matter, as the Souls and Forms of all other living things are. And upon this dissolution or separation of each from other, it is that Solomon says, Then shall the Dust return to the Earth as it was:
and the Soul to God that gave it; that is to say, the same common Law befalls either in their kind, that to other things in their kind; they are reduced unto their first Principles. And so look as the Body is materially resolved into the Earth, which was the first matter of it; so according to some kind of Analogy thereunto, (and so far as the Soul is ca∣pable of a like return unto God,) the Soul returns to God that gave it; as ha∣ving been the immediate Original of it, not materially, as a Spark is out of the Fire, but as the immediate Efficient. It came from God by way of Gift, God gave it; that is, freely and voluntarily pro∣duced it by a sole, single, free Act of his Will and Power, whereby he created it out of nothing; and so in the whole of it, it was an entire and meer Gift of his. And therefore in the beginning of his Exhortation, verse 1 of this Chap. he had aforehand laid this as a Foundation for it, Remember thy Creator, or Creators, and is so stiled, because he is in a more special manner thy Creator, than of our Bodies, or of other Creatures; and that because himself immediately gave thy Soul, in such a manner as he produced not our Bodies, nor material Substances.—And hence it is it returns to him, as
the immediate Judg or Arbiter of its eter∣nal Condition. It returns to Elohim; which, as A Lapide and Ferdinandus * 1.4 have observed in their Comments, signi∣fies also a Judg as well as a Creator, and so was chosen out here, as a word more fitly serving that his scope, than any o∣ther Name of God's. Now then think what it is to die; it is to return to God, so as eternally and immediately to have to do with him.
And then withal consider the different Dispensations of this Great God towards you in this World, and that next. In this World Mens Souls having Creature-Comforts, God communicates himself unto them thereby; and by reason of his Patience and Long-suffering to them added hereto, they hear not of, nor from him immediatly; the most of Men do not otherwise than in these mediate ways. I was altogether silent, says God, Psal. 50. He answers them neither good nor bad. And thus tho he is not far off from any of us, but Men live and move in him, in respect of his Power to uphold them, as Acts 17. 28. or, as verse 25. He giveth Life
and Breath unto all things; (which Clause doth interpret that other, v. 28.) Yet as to converse with, or intimate knowledg of him, he is the unknown God, v. 23. and Men live without God (in that re∣spect) in this World, as Eph. 2. 12.
But altho Men thus live without God here, they shall not live (I might say [not die] rather, for it is a Death,) with∣out God in the World to come. I be∣seech you think with your selves, how that your Converse with this Great God in this World is (I express it by that of Men with a Lion, comparatively,) but as through a Grate, (as that of the Spouse's with him is said to be but through a Lettice, Cant. 2. 9.) And he keeps to the Laws of his ordinary Providence: he breaks not forth immediatly, but lies still and quiet; and through his patience suffereth and permitteth Men to walk by him, and do all their Hearts desire, and lets them a∣lone. But, Brethren, when you come to die; it is as if one were turned in unto that Lion with the Grate open; and those Repagula of his Patience removed, your poor Souls, your naked Souls, are upon him immediatly, and must (in a clean contrary way to what the Saints do) dwell with him for ever.—The Consideration of this struck dread and
horror into the Hearts of the Sinners of Sion, (as it may well do in any Soul that hath not Communion with God.) Isa. 33. 14. The Sinners in Sion are afraid, fearfulness hath surprized the Hypocrites; [who among us shall dwell] with the devouring Fire? Who amongst us shall dwell with everlasting burnings? (I opened that place afore, and shewed that this devouring Fire was God himself:) These speak one to another as Men af∣frighted use to do, and as struck on the sudden with apprehensions of the great∣ness of that God, whom their Consciences (now awakened) told them they had to do withal for ever. And they look trem∣bling one on the other, and the common cry and voice among them thereupon is, Whose Portion will this prove to be? For it will be the Portion of some: or, Who of us, or all Creatures, is able to bear it or endure it? And upon this Conference (as I may term it) and inquisition among themselves, God by the Prophet steps out and answers them, but in a clean contrary way, and to their further confusion, and tells them: There are those that shall dwell with me thus immediately, unto whom I will be Glory and Happiness, who shall walk in the comfort of this Fire which you thus dread; and who (like the
three Children in that fiery Furnace) shall be refreshed therein. So it follows, He that walks righteously, and speaks uprightly, he shall dwell on high. And therefore it fur∣ther follows, 1. as a Promise to the upright and pure in Heart, ver. 17. Thine Eyes shall see the King in his Glory. And 2. with a further threatning to the Hypocrites, Thine Heart, who art an Hypocrite, shall meditate Terror, ver. 18.
Now then again, seeing you have thus to do with the great God alone for ever, let every one of us prepare to meet our God. * 1.5 This necessarily puts you upon seeking of him here in this World, and to seek that Face and favour of his, in which alone is Life. You must therefore also give up your Souls unto him here, to live in him, as in your chiefest Good, and not in your Lusts; and to live to him, as your highest End and constant Interest; and as whose Glo∣ry should act and steer you in all your ways; and not unto your selves. And therefore you, that have neglected this great God, or served him but in Forma∣lity and Hypocrisy, (which in Scripture hath the denomination of those that forget God) who never knew what it is to have intimate Communion and Fellowship with him through Faith in Prayer and o∣ther Converses, joined with hearty Love
unto him, and to the Interest of his Glory: Think, O think with your selves, when you come to die, that you must go to him, and be with him for ever, in that sence I have given. Think with thy self thus: My Soul will be turned naked out of this World, and there is nothing, no not a Rag of any of the Comforts I pursue after here, which shall be carried with it from hence; but it is the great God I must be turned naked unto, and appear afore; and if my Soul be found naked of his Image too, (which to have renewed in me was the only Errand he sent my Soul for into this World) and if I bring not that along with me, as my current Token, Ticket, and Pass into the other World, there will not be a dwelling-place of Bliss for me, to re∣ceive me into; not such an one as the Apostle speaks of for the Comfort of the Saints, 2 Cor. 5. 1, 3. We know that if our earthly Tabernacle be dissolved, we have a Building of God; if so be we shall not be found naked, v. 3. that is, devoid of his Image, as also of Christ's Righteousness. But instead thereof this great God will be unto me as a Furnace, and I must dwell with those everlasting Burnings spoken of, even for ever.
And then think with thy self again: What communion or correspondency hath my Soul kept and held with God?
what acquaintance hath it had with him? For otherwise it will be strange you should commend your Souls into his hands, (as Christ did, and the Saints use to do when they die) and that with a desire and in∣tention to live that Eternity with him which is to come, and yet not to have li∣ved at all with him or to him here. How dost thou think thou canst look him in the face at thy first appearance afore him? If they should take thy Soul away from thee * 1.6 this Night, as Christ's speech is, how canst thou think God should then at first look on thee, much less take thee into eternal, immediate Bosom-communion with himself for ever? I pray, upon what acquaintance? And so may God also say unto thee. O there∣fore remember thy Creator in the days of thy Youth; learn to know and fear him; Ac∣quaint thy self with him, and be at Peace: Re∣ceive * 1.7 the Law, I pray thee, from his Mouth, &c.
Again, think with thy self, What do I pursuing after the things of this Life with my dearest affections, and utmost intenti∣ons? Alas! I am to live for ever with God, and not with these. The Apostle sets forth a Manifesto upon it, 1 Tim. 6. 7. We brought nothing into this World, and it is certain (or manifest, says he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) we carry no∣thing out: and thereby provokes them to pursue with might and main after Godlines,
which alone is great Gain, and only cur∣rent Money in the other World. And this is the manifest coherence of those two Sayings, following immediatly one the o∣ther in those two verses, v. 6, 7. But Godli∣ness with Contentment is great Gain. For (says he) we brought nothing into this World, and it is certain we can carry nothing out: the latter being a Motive to the for∣mer. And therefore also upon the same ground it follows, Trust in the living God, and not in Riches, (so neither in Learning, Wisdom, Credit, &c.) v. 17. For why? It is the living God whom you are to have to do withal for ever. Altho he hath for the present given you, and provided all things in this World richly to enjoy, (as it fol∣lows there) yet he hath reserved himself for you to enjoy in the other World. And it is the [living God] in my Text likewise, * 1.8 into whose hands you fall as of a Judg and Avenger, if you fall short of Godliness. And it is this living God you must be made happy in and by for ever.
The great Theme and Subject of Eccle∣siastes, you know, is, that All is Vanity and Vexation of Spirit. Now you may observe, how Solomon upon this very ground and account I have now been pressing, doth set a fresh stamp upon, and his last Seal unto that Truth, that all is vain, Eccl. 12. 8. even
from this ground, That a Man's Spirit re∣turns unto God that gave it, v. 7. Read and observe the coherence of those two Verses, v. 7, 8. Then shall the Dust return unto the Earth as it was, and the Spirit shall return to God who gave it. Vanity of Vanities, (saith the Preacher) all is Vanity. He had in the beginning of this Book pronounced them Vanities, chap. 1. Vanity of Vanities, &c. And he had all along proved them vain at the best, as they are enjoyed in this World, unto those who enjoy them most abundantly, most freely. But now when in the conclusion he had brought Man himself, that is, the en∣joyer of them, and discoursed him into his Grave, laid him in the dust, and said there∣upon that his Soul must then immediately go to God, then he cries out anew, (having reserved it for the conclusion of all, and that also upon an account greater than all the former:) [Vanity of Vanities, saith the Preacher, all is Vanity:] and thereupon infers, as the close, Let us hear the conclusion of the whole matter, Fear God, and keep his Commandments, v. 13. For God shall bring every Work unto Judgment, with every secret thing, whether it be good, or whether it be evil. You may observe how the Apostle in a parallel manner also speaks, It is appointed for all Men to die, and after this the Judg∣ment, Heb. 9. ult. just as Solomon here.
Let me next deal strictim, or at down∣right blows with you. I first serve every Soul here with an Arrest, That he was once a Child of Wrath, Eph. 2. 3. Children of Wrath by Nature as well as others; let every Man clear himself of it unto God as he can; all were born such, and continue such until now, 1 John 2. 9. if they have not become other∣wise, by an escape made (from the sense of this danger) which is termed by the Bap∣tist a flying from the Wrath to come, Mat. 3. 7. an escaping the Damnation of Hell, by Christ, Mat. 23. 33. As the Murtherer did when he ran to the City of Refuge from the attach of the Avenger of Blood, (as in Heb. 6. 18. the allusion is) a flying for refuge unto Christ. Which escape is made by a solid, and seri∣ous, and over-powring apprehension of that estate to be such, as that a Man con∣tinuing therein, he apprehends he is every moment obnoxious to this Wrath, which drives him unto Christ as a Deliverer from that Wrath, joined with a giving a Man's self up to him: Both which, through the Power of the Holy Ghost accompanying them, do work a change of Heart and Life in him, an actual turning of the Soul unto God from all Sin to Godliness. And until
a Man be thus ingrafted into Christ, and thereby made a new Creature in him, All this Wrath, as Christ says John 3. ult. remains or abides upon him. Which word [remains] imports (as was said) his condition to have been originally, and in it self, and from the beginning, and uninterruptedly un∣der Wrath; until saving Faith, which is accompanied with Regeneration and true Repentance, puts the difference. So as there needs no more to be enquired of such a Man, but what have you to say for the alteration of your Estate? without which it is one and the same that it was at the first; he continues under Condemna∣tion until now: Wrath remains. As we use to say, An Outlawry, a Sentence of Death remains upon a Man till pardoned. He says not only that the Wrath of God is coming upon such a Man, (as the Apostle's Phrase is) but it abides, &c. the Apostle indeed says, it comes, as in respect to the execution * 1.9 of it; but Christ says, it abides on a Man, in respect of a Man's being bound over unto it, until the Son doth make him free.
Then again think with your selves, how that this Wrath of God is declared to be against all ungodliness and unrighte∣ousness of any kind, continued in a way of Disobedience. And be thy Sins small or great, yet whilst thou art in that E∣state,
this Wrath is in their proportion due unto all that ungodliness and unrigh∣teousness in thee, and remains upon thee for them. First, against all ungodliness, though it be but in deadness, averseness unto, and turning aside from God unto the Creature: whereupon follow Neg∣lects, Contempts of him, Enmities to him, and thence Omission of Duties to∣wards him, and not glorifying him as God, as there ver. 21. And secondly, all un∣righteousness unrepented of and continu∣ed in; the enumeration of the Particu∣lars of which you may have in the same Chapter, vers. 29, 30. being filled with all Ʋnrighteousness, Fornication, Wickedness, Covetousness, Maliciousness, full of Envy, Murther, Debate, Deceit, Malignity, Whisper∣ers, Backbiters, Haters of God, Dispiteful, Proud, Boasters, Inventors of evil Things, Disobedient to Parents, &c. And to strike thy Heart yet more, think what Sins the Apostle more especially singleth out, as those for which he specially indigitates that the Wrath of God cometh upon the Chil∣dren of Disobedience, Col. 3. 5, 6. Even For∣nication, Ʋncleanness, inordinate Affection, evil Concupiscence, and Covetousness, which is Idolatry: For which things sake the Wrath of God cometh upon the Children of Disobedi∣ence; that is, that live in them in a way of
Rebellion and Disobedience unto God.
And consider, they are not Heathens only, whom the Wrath of God is poured forth upon; though so, Psal. 79. 6. Pour out thy Wrath upon the Heathen that have not known thee; and Psal. 9. 17. All the Nations that forget God shall be turned into Hell: But it is also those that live under and obey not the Gospel; and those especially. In 2 Thes. 1. 7, 8, 9. The Subjects of this Wrath are reduced to these two, those that know not God, they were these Heathens; and those that obey not the Gospel, that is, who professing it, and living under the means of it, even the Children of the Kingdom, (as they are called Mat. 8. 12. and Mat. 13. 41.) there shall be gathered out of the Kingdom (that is, the visible Professors of Religion in the strictness of it) all things (that is, Persons) that do offend, and do Iniquity, or are work∣ers of it. Those first and especially, that have given scandal by doing Iniquity o∣penly, and repented not, and then those that secretly [do Iniquity;] that are found workers of it in any kind, they shall be ga∣thered (says Christ) and cast them into a Furnace of Fire; and Hypocrites especial∣ly, they are made the measure and standard of all other that are cast into it, both by Christ and the Prophet Isaiah.
But not only these, but in Mat. 12. 22. He that but wanteth the Wedding-Garment; not the positive doers of Iniquity only, but that want true Grace, Sincerity of Faith, and Love unto Jesus Christ; the wanting all those Graces, Col. 3. 12. Gal. 6. 15. which as a Garment he should have put on (as in those places) that came to such a Wedding, the Wedding of so great a Person. And when there, he says to such an one, Friend; it is an upbraiding Speech, such an one as Christ used to Judas, Matth. 26. 50. because he had professed himself to be a Friend, but is discovered to be a false and feigned one; How comest thou hither? here is no room for thee. And though Christ is said to spy out but one such among that Company, yet it is the case of many: For, that the conclusion of that Parable, vers. 14. importeth, Many are called, few are cho∣sen: and so that one Person is professed∣ly made but the Instance or Example of what Christ will do with all others that are such; who will prove many. And it is said that he was speechless, or strang∣led as with an Halter (as the Original Word signifies) through obstupefaction of Spirit. Now of this Man, and all other such, Christ the King saith, ver. 13. Bind him Hand and Foot, (that he may
not be able to help himself or deliver himself) and cast him into outer Darkness, there shall be weeping and gnashing of Teeth. And the true reason is, because if Mens Estates be found unrenewed or unrege∣nerate, (as this Mans was through want of true Grace) then the Sins of their whole Lives do abide upon their score, and are charged upon them. And eve∣ry such an one, even the finest-spun Hy∣pocrite, hath Sins enough (if he had no other) in those very deficiencies and fal∣lings short of true and spiritual Grace, which he wholly wants. And the high∣est and most sublimated work of the Spirit, which a Man remaining unrege∣nerate is any way capable of, through heavenly enlightnings, and tastings of the Powers of the World to come, stir∣ring up but self only, and the Affections thereof towards spiritual things, is capa∣ble of being discovered, not only that it is a deficient work, and short of true Holiness at that day: but also when all the inward Obliquities, Motives, Ends, Purposes, Affections, that are in such Mens Hearts; that were the influencers and guides of their Ways and Actions, are discovered, it will be found that they all are matter of Wrath, as truly as their other Sins: And their Persons will be
proved to have continued under the Wrath of God abiding on them, as well as grosser Sinners. And that there will be the discovery of these things in such Men, is the genuine scope of that Pas∣sage, Heb. 4. 13, 14. The Word of God (understand it whether of Christ, or the Word of Christ) is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart: Neither is there any Creature (that is, of the Heart of Man) that is not manifest in his Sight, with whom we have to do. For unto such Professors among the Jews, as had been enlightned, &c. as chap. 6. of whom you also read up and down in that Epistle; and yet still re∣mained in real and spiritual unbelief, as vers. 11. of this very Chapter compared with Jude vers. 5. is this Passage particu∣larly directed, and of them intended.
Consider moreover, that the longer thou goest on in this Estate, or in thy Sin, the more of Wrath thou treasurest up unto thy self, as Rom. 2. Every Moment Sins do add unto that heap. And all thy Sins are barrel'd up in thy Consci∣ence, as Gun-powder fully dry; and an answerable Proportion and Measure
of Wrath is laid up in God's Heart; and when these meet, and that it comes to pass that the Fire of God's Wrath breaks forth out of his Heart into thine, then thy Soul is blown up in an instant, and a Fire kindled that burns for ever in Hell.
And meditate also how frail thy Life is, how thin and slight a Skreen of Flesh there is betwixt all this Wrath and thy bare Soul; which if worn, or any way sliced through, the Soul runs out. Nay, that venemous Spider, thy Soul, dwells but in a Cobweb, which if bro∣ken, or any violence be done it, it instantly flies away into the other World.—Job, in several places, de∣lights to compare our Lives and Conditi∣on in this World unto a Candle or Lamp: Now let the Candle be let alone to burn it self out fairly to its full length, yet some last but a very little while, and those of the greatest size cannot long. Oh, but how many intervening Casual∣ties are there, that afore do put it out? The Candle of the Wicked shall be put out, and Destruction cometh upon them, Job 21. 17. that is, ab extrinseco, from with∣out. How many Thieves in the Candle, or fatal Accidents do Men meet with, that unawares consume it? Immoderate Sorrows and Cares swale it; Intempe∣rance,
like too much Oyl poured there∣on to feed it, choaketh and extingui∣sheth it; Too much Intention of Mind turns the Flame downwards upon it self, and so it evaporates. Often another Mans Breath in seasons of Malignity (which fall out more or less every year) blows and puffs it out. A Friends Breath comes in with an infectious Vapour, and throws his Soul out who visits him: Yea, an unskilful or else a mistaking hand of a Physician, who undertakes to snuff and brighten it; unwarily clean snuffs the Candle out.—Yea, Men strong and vi∣gorous go to the Grave in a moment, as in the same 21. chapter of Job, ver. 13. Yea, as Psal. 55. 15. they go quick to Hell: it is an allusion to Corah, Dathan, &c. Numb. 16. 30, 33. of whom 'tis said twice, They went alive to Hell. Many die so suddenly, that they are in Hell in a trice, and as it were ere quite dead. And truly the most of Men live in this World like silly Sheep in a Pasture, as Da∣vid's Similitude is Psal. 4. 9. 14. They are * 1.10 put into Hell like Sheep, (so some:) It notes out their Security in respect of that slaughter which comes upon them. This Man dies, then that, then another, and they regard it not; even as the Sheep do not, when the Butcher (as his Pleasure is)
takes out first one, then another, and car∣ries them to the Shambles, whilst the rest feed on; and know not that themselves are a fatting to the day of Slaughter also.
Let us consider also, what millions of Transgressions are we guilty of in one Day? Oh then what in thy whole Life? And what a reckoning will the Sins of thy whole Life come to, when every Commandment shall bring in their Bills? and that thou hast to do with a God, who, 1. hath all thy Sins before him, Isa. 65. 6. Behold, it is written afore me, but I will recompence, &c. 2. That will never forget any one of them, Amos 8. 7. The Lord hath sworn, Surely I will never forget any of their Works. 3. With a God who will bate thee nothing, Every Transgression shall receive a just recompence of reward: He spa∣red not his own Son. Rom. 8. and will not thee, unless by regeneration thou hast a Portion in his Son. Think with thy self what a case thou art in, if thou must an∣swer Justice for all and every one of these.
The most of these things hitherto by way of Use spoken by me, are no other than what David himself spends one whole Psalm together upon; it is Psal. 49.
and styles it The Meditation of his Heart, vers. 3. which caused me to entitle that former about what it is to dye, a Medi∣tation rather than an Ʋse; as I had done that of Moses also, Psal. 90. This of David's I shall here add, to set the deeper seal and weight upon all that hath been treated.
He begins the Psalm, and shews the moment of these matters, though in view but ordinary, with as solemn a Preface and Proclamation, calling upon attention and heed hereto, as any where we find in Scriptures. 1. In the first verse he summons all the World into a Ring a∣bout him, Hear ye this all the People; give Ear all the Inhabitants of the World. And 2. particulariseth forth his Auditors into all sorts of Conditions, vers. 2. Both low and high, rich and poor together. For why? what he was to utter to them, did as much concern the one as it did the other, and behoved them all alike to look to; as being that which especially concerned them in respect unto their Be∣ing in the other World, how different soever their Condition was in this. And 3. he cries up the matter it self, as the greatest Wisdom, vers. 3. and a deep mysterious Parable and dark saying, vers. 4. My Mouth shall speak of Wisdom, and the Meditation of my Heart shall be of Ʋn∣derstanding:
I will incline mine Ear unto a Parable, I will open my dark saying upon the Harp.—Now what should this mat∣ter be! It was to declare two things, which take up that whole Psalm.
The first, how in the style of a Be it known to all Men, (for we have seen he publisheth it to all) he aloud declares, I for my part am not afraid to die, and go into that other World. Which confidence of his he greatens by this Supposition su∣peradded: That if, when he should come to die, all the Sins of his whole Life were presented afore his view, yet notwith∣standing he should not be afraid: thus ver. 5. Wherefore should I fear in the days of evil, when the Iniquities of my heels shall compass me about? A strange confidence! which yet he found reason for from God: For he challengeth all or any thing to bring in reason to the contrary; let them all say, [Wherefore should I fear?] And yet his other Psalms, as well as his Story, tell us what an infinite number of Sins were upon his score, and how sensible he was thereof.—And that this bold Speech of his relates specially to the day of Death, or days wherein he might have cause to fear it, (though I will exclude no other times of Trouble, that were yet to come before, in this Life, to be intended
by him; which Interpreters wholly carry it unto) that this is his scope, I shall make appeal to the whole drift of what follows throughout the Psalm: which concerns the state of wicked Men in their Death, (which I shall by and by shew:) But spe∣cially I argue it from the reference and correspondency this Speech hath with and to vers. 15. God will redeem my Soul from the Power of the Grave, for he shall receive me. Selah. There you have the reason or ground of this his Confidence, which he had at first uttered in ver. 5. perfectly ex∣pressed, as that which he opposed unto all Therefore's or Wherefore's to the contrary; yea, though they should be fetch'd from his very Sins, that might (if any thing) make him afraid. But there in that re∣solve of his, ver. 15. he centers, and landeth this which he had so confidently uttered in ver. 5. And all the rest of his discourse that comes between, is appa∣rently about the opposite condition of wicked Men; As that they must die, and what their estate is in and after Death; all which was but to illustrate this Con∣fidence of his.
He plainly in this ver. 5. puts himself into the supposition, as if he were then to die, and as if Death (the King of terrors, Job 18. 19.) were setting down his siege
about him, and that all the Iniquities of his heels or ways, (which are Deaths strongest Forces, The Sting of Death is Sin, and the strength of Sin is the Law, 1 Cor. 15. 5, 6.) were as an Army formed up, encompassing him round, (which out of Psal. 40. 12. I have shewed to have been his case, and the very Metaphor he there also useth.) But now David was so steeled, as though he placed himself (thus aforehand) in the full view and face of all these, single and alone in the midst of them; he yet outdares them all, as the Apostle did Rom. 8. ult. strength∣ned with this, for the Lord will receive my Soul; which Phrase of Speech to be the same that a dying Saint useth, you all know.—And this part of his Speech, v. 5. might have come in as comfortable an Use as any other, of that former Doctrine, [the innumerable number of Sins;] but that this other part that now follows doth properly belong unto what hath been now last in∣sisted on; and so I rather placed both here.
The second thing is, The opposite state of wicked Men in their Lives, and in relation to their dying, and also at and after Death; by which he both illustrates and expounds his meaning in ver. 5. to be to utter his own blessed condition at his Death, v. 15. and to that purpose it is, he further di∣lates upon the death of wicked Men in
the rest of the Psalm: And which is in∣deed a kind of Summary of what in the former Meditation I have prest.
During their Lives, they trust in their Wealth, and boast themselves in the multitude of their Riches, v. 6. and yet they see (as the word is, v. 10.) that they cannot redeem their own or others precious Souls from bodily Death, or obtain of God by a Ransom, that they should live for ever. For he sees the wise Man die like as the Fool, and so leave their Wealth to others: Thus in v. 7, 8, 9, 10. That which therefore (mi∣serable Wretches) they relieve themselves with against this, is, Their inward thought is, that their Houses shall continue for ever, and their Dwelling-places to all Generations: They call their Lands after their own Names, and their Posterity approve their Sayings, v. 13. Tho when he dies, he shall carry no∣thing away, his Glory shall not descend after him, &c. And whither goes he when he dies? His Soul (so 'tis in the Original, and varied in the Margin,) shall go to the Generation of his Fathers, (to the Company of those Giants of the Old World, from whom Hell hath its Name so oft in the Proverbs.) And where are they all? The Spirits in Prison. So the Apostle resolves us, speaking of the Men of the old World, 1 Pet. 3. 19. And they shall never see Light
or comfort more, says the Psalmist. But as for me (says David, v. 15.) God shall receive me into the bosom of his Love and Bliss.—And then again upon their dying, They are laid as Sheep in the Grave; Death shall feed on them, and prey upon them: The first Death upon their bodies in the Grave, the second Death upon their Souls. And their Beauty shall consume in the Grave: so as at the mor∣ning (as there) of the Resurrection, the greatest Personages, that have had such a Gleam of Glory to attend them whilst they lived, accompanied perhaps also with dominion over others, shall then rise such ugly shabby Death-eaten and Hell-eaten Creatures, (as we use to say, Moth-eaten) all their Beauty being preyed upon, (that's his word) and consumed: And such shall they appear in Judgment, where the up∣right (whom they despised) shall have do∣minion over them, ver. 14. But (says Da∣vid) God shall redeem my Soul from the power of the Grave: For he shall receive me. Selah.
And for the further illustration of all this, and how it relates unto Death, I shall only cast in a manifest parallel be∣tween what David here had meditated a∣bout the condition of wicked Men at Death, with what our Lord himself hath seconded it withal, in expressions fully herewith agreeing, treating of wicked
mens dying also; Luke 12. 16. unto ver. 21. 'Tis the Parable of that rich Man, whose Soul was taken away that night. 1. Says David, Their inward thought is, &c. ver. 11. And says Christ, He thought with∣in himself, so ver. 17. 2. Whilst he lived he blessed himself, so David ver. 18. namely, in those his inward Thoughts about his Goods and Posterity: And the like speaks Christ, to be the inward speech and ap∣plauding himself, of his rich Man; He says to his Soul, Soul, thou hast many Goods laid up for many years, take thine ease and be merry. Again 3. of this Man Christ says, Thou Fool, this night, &c. ver. 20. And David of his, This their way is their Folly, ver. 10. 4. And finally, the reason of that their Folly, which both Christ and David give, do center in one and the same: This Night thy Soul shall be required thee, then whose shall these things thou hast provided be? Thus Christ, ver. 20. and David cor∣respondently, His Soul shall go, &c. They shall never see light, ver. 19. and he shall carry nothing away, but leave his Wealth to others, verses 10, 17.
But still withal, let us remember what David's conclusion is concerning himself at his Death, and which he placeth in the midst as the center of his Discourse, which hath all this other about wicked Men
round about it, to the end to magnify the Mercy thereof to himself; But God shall redeem my Soul, and shall receive me. Selah. The Mercy of both which the last Use of all, that next follows, doth concern; and so shuts up this Discourse.
Let all Believers from hence learn, how to set a due and full value upon that Sal∣vation, which they profess to expect, and which God hath designed to give them.
Our great and gracious God, the more to bind and oblige the redeemed of the Sons of Men unto himself, hath twisted their Salvation of a double Cord of Love. 1. A privitive one, seen in what they are snatcht out of, which is termed a being sa∣ved from Wrath, Rom. 5. A delivering from Wrath, 1 Thess. 1. 10. An escaping the Damnation of Hell, Mat. 23. 33. A not (so much as) entring into Condemnation, John 5. 24. 2. The other a positive part, The Glory to be revealed; the greatness of which no Tongue can utter, or Heart con∣ceive. That Blessedness or Glory con∣ferred on the elect Angels, and that fa∣vour shewn them, hath not this privative part of Salvation to greaten it; further then as by way of prevention, in that God
upheld them from falling into the Merit or Desert of it. Whereas we Men are all become guilty afore God, were actu∣ally under Wrath, Children of Wrath even as others, one as well as another, Ephes. 2. And the weight of this he in that Scrip∣ture would have them put into the Scale whenever they thought of Salvation; By Grace ye are saved: so as with a Note of Remark it follows, v. 8.—God hath thus doubled the Mercy of Salvation to us, on purpose to make it Salvation in∣deed; So great Salvation! as the Apostle speaks, Heb. 2. which duplication is seen in all parts of our Salvation as well as this, as might be largely shewn.
There are many gracious Saints that have had no Impressions of Wrath, no fears and terrors of Hell, set upon their Souls in their first Humiliation; nay, the Consideration thereof hath had but small influence into their Hearts by way of Mo∣tive, in turning them unto God; but it hath been pure free Love hath taken their Hearts, and swallowed up their thoughts. Yet mark what I shall say unto thee in this Case, altho indeed the less thou hast been moved in thy turning to God with such fears or impressions of Hell, it be in some respect the better, for the more kind∣ly hath God's Work been in that respect
upon thee; and it also argues a special tenderness in God's Heart towards thy Soul, to have restrained the Roughness of the East-Wind from blowing on thee, as the Prophet speaks. Yet let me withal say, That the more any one hath (after Con∣version) taken into consideration this Wrath, (I do not mean by Terrors, but) by a practical meditation of it, and his own desert thereof; the more (when joined together with the former, of God's pure Love) it will move his Heart to Thankfulness to God for saving him. And the more thine Heart hath this way been enlarged, the more of God's Love, which thou art either assured of, or reliest upon, must needs be greatned to thee; yea, and prove the higher incentive of Love unto God again from thee. Whereas on the contrary (that I may give a Cau∣tion) because there seemeth to be such an Ingenuity in Grace its working in that first respect mentioned, that Wrath hath had no influence at all. Hence such Per∣sons are apt too much to neglect, or not to mind the Consideration of God's Wrath at all; no not so much as in this latter way mentioned; but thinking to keep up an Ingenuity of Love, they entertain not this at all in their Meditations. But sure this is far more blame-worthy than
that other is commendable; and that by how much there comes thereby to be a Loss, of so much and of so great a part of God's Love purposely thereby designed to be shewn: (I term it a Loss, for what is not seen, and the Heart considers not, nor is sensible of, is as if it had not been.) And further I add, that this valuing of God's Love herein shewed, at its own full rate in both respects, is a matter of greater moment than the working of thy Love to him, in so ingenuous and kindly a way, (as thou supposest) without all or any consideration of Hell or Wrath, can arise unto. And this by how much God's Love to us, in the full latitude of it, is a thing more precious than our Love to him. Of the two, God had rather have us apprehend his Love towards us in the utmost extent thereof, than have our Love, or Love from us to him, to work but in that one way of Ingenuousness: yea, and in the issue you will all find, that if you join the Considerations of both together, they will concur to work an higher Ingenuity of Love, than that other way alone can do.
If we will come to comprehend with all Saints the Heighth, and Depth, &c. of the Love of God and Christ, in all the dimen∣sions of it, we must take that course and
way in our Meditations about it, which God himself hath laid out and designed on purpose to set it forth and greaten it unto us by. Which he hath done as well by so great a deliverance from so great a Wrath due to us, as by conferring so rich an Inheritance of Glory upon us. And look as God hath two such vast Contri∣vances, of infinite weight each of them, the one in his right hand, the other in his left, for the manifestation of his Love; so we should have two Scales in the hand of our Faith to weigh each by: And of the two it may perhaps be hard to say which is the more massy, that is, in the apprehensions of some of those who have been deeply humbled for Sin, and under sense of Wrath, (tho I think Glory car∣ries it by far.)
I observe that our Lord and Saviour Jesus Christ himself, tho but made a Surety for Sin, and tho it was impossible he should be holden of Wrath or any thing he was to suffer, Acts 2. 24. yet he doth consider, as well for his blessing God, as also to his own Comfort, in Psal. 16. 7. and 10. (a Psalm made wholly of him) and magnify the delivering part of Sal∣vation; Thou wilt not leave my Soul in Hell, nor suffer thine Holy One to see Cor∣ruption: I say, he considers this as well
as the Joy which followed thereon: which yet also follows there, v. 11. Thou wilt shew me the Path of Life. In thy pre∣sence is fulness of Joy; at thy right hand there are Pleasures for evermore. He rec∣kons up both, as two distinct parts of Fa∣vour shewn in that Salvation of his, which is both the Cause and Patern of ours. And that it was to bless God for both these, which he thus distinctly and apart menti∣ons, his Preface to both, v. 7. I will bless the Lord, &c. shews. Thus as Man. And there is this further evidence of it, That look as what any one exerciseth Faith for, and prays for much afore it is obtained, that proportionably he is thankful for af∣ter. And the same is seen in Christ in this very particular. For as we read in that Psalm, that he exercised Faith for this De∣liverance as well as for that Glory: So in like manner, Heb. 5. 7. That he offered up Prayers and Supplications, with strong crying and tears, unto him that was able [to save] him from Death, and was heard in what he feared. And hence it came to pass, that we find him after his Deliverance so greatly blessing God for it. So you read of his praising God for the same, in Psal. 22. from v. 2. to the end, and in express words, v. 25. even as well as you may read his Prayer for this Deliverance in the former part of that Psalm.
If He, who (but for us and our sakes) needed no deliverance; then how much more lies this upon us, the Persons saved, and unable to save our selves, distinctly to remember both these parts of our Salvati∣on with infinite Praise and Blessing of God's great Name? Bless the Lord, O my Soul; and all that is within me bless his holy Name, and forget not all (that is, not any of) his Benefits, says the Psalmist in his own Person, Psal. 103. 1, 2. And what sort of Benefits were they? it follows ver. 3, 4. Who forgiveth all thine Iniquities; Who redeemeth thy Life from Destruction; there is Salvation from Sin and Hell, the privative part: Who crowneth thee with Loving-kindness and tender Mercies, (over and above deliverance) and satisfieth thy mouth with good things; there you see also is the positive part. You might observe the very same in this 49. Psalm, Thou shalt redeem me, &c. and, Thou shalt receive me.
By all that hath been spoken (although you are saved from it, yet) look down into Hell a little, as it hath been set out to you; And think with your selves, Hath God delivered me from so great a Death, and given me such a deliverance as this, from a death so dreadful and eternal also? How would the Devils and Spirits in Pri∣son prize an escape and deliverance from
Wrath present and to come, if they could be supposed capable thereof; yea, if they had no more? A Nobleman or Favourite that hath run into great and high Trea∣sons, to have but meer Life given him, how would he value it, though he never saw the Court more, nor were never re∣stored unto his Estate and Dignities, had he but wherewithal to live? If a Man were in danger to be drowned, and a Rope were thrown him and a Crown, and bidden take his choice; with promise, Thou shalt be King of all the World, if thou come to shore safe with the Crown on thy Head: of the two he would in this case take hold of the Rope, and refuse the Crown. And why? because it is Salvation and his Life. But for a Man to be both wasted safe to shore, and then ar∣riving there, to have this Crown besides! how great Salvation would this be valued, stupendous Grace and Love!
These things the Saints should consider chiefly unto two ends and purposes;
I. To be thankful both to God and Christ.
1. To God the Father. It was his part to contrive the whole design of our Sal∣vation, to the end to set forth his Love to
us. And the Scripture spreads afore us the Love of the Father herein upon this dou∣ble consideration; 1. That he appointed us not to Wrath, (which otherwise we should have in the issue and execution, by reason of Sin fallen under.) 2. That he ordained us to Salvation. You have an express Scripture for both these, setting forth the Love of God the Father hereby; 1 Thess. 5. 9. God hath not appointed us to Wrath, but to obtain Salvation. Here are first, two parts of the Mercy vouchsafed, 1. Deliverance from Wrath. 2. Salvation. Then the Love of the Father in his not appointing us to Wrath, (and so not to leave us under it) as well as appointing us to Salvation; and both as appointments of God, the one as well as the other.
And then in the second Epistle, chap. 2. ver. 13. he provokes them unto thankful∣ness for this; But we are bound to give thanks always unto God for you, who hath from the beginning chosen you unto Salvation, through Sanctification of the Spirit, and be∣lief of the Truth: which he speaks with re∣ference to what was done to others, (ver. 12. compared.) Let me speak to you then in the Apostles Language; Oh what thanks are your selves then bound (if the Apo∣stle gave them for others) to give unto God for your selves, to whom God hath
given Faith and Holiness, upon both these respects?
2. To Jesus Christ, for that hand which he had in this our Deliverance from Wrath: thus expresly, 1 Thess. 1. ult. Ye wait for his Son from Heaven, even Jesus, who delivered us from the Wrath to come. Here again you have these two parts of Salvation set together. 1. His coming from Heaven, which they waited for, with hopes of his carrying them thither, as he tells them chap. 4. ver. 17. We shall be caught up to meet the Lord in the Air; and so shall we ever be with the Lord. Then 2. (which the Apostle adds with an Emphasis) even Jesus, who delivered us from the Wrath to come. Take in that too, says he, and for∣get it not, to endear your Jesus to you: and for ever know him by this Character, [It is that Jesus who delivered you from the VVrath to come.] It was the Fathers work indeed to appoint and ordain this Deli∣verance, and us unto the benefit of it through Faith; but it was our Jesus, his Son's work, to effect and accomplish it; 'twas his Soul that paid for all.
And the manner or way how he deli∣vered us from this Wrath, heightens this his Love yet more; for he delivered us from it by being made himself a Curse for us, Gal. 3. 23.
The second thing I propounded was, To comfort your Souls in the consideration of this Salvation and Deliverance. Thus Christ, Psal. 16. 9, 10. for his deliverance, Therefore [my Heart is glad] my Flesh also shall rest in hope; for thou wilt not leave my Soul in Hell, thou wilt shew me the path of Life, &c. And David in the 49. Psalm, which led on to this, doth comfort himself also ver. 15. when of wicked Men he had said, Like Sheep they are put into Hell, (as some read it) Death shall feed on them: He then for his own particular comforts himself with this, But God shall redeem my Soul from the power of Hell, for he shall re∣ceive me. And the Apostle to the Thessa∣lonians, epist. 1. chap. 5. having ver. 9. set before them (as was afore opened) that God had not appointed them to Wrath, but to obtain Salvation, he subjoins, ver. 11. Wherefore comfort your selves together.
Lib. 1. de Praedest. ad Mony∣mum cir∣ca medium
Rev. 6. 8.
Luk. 19. 42.
Ad Deum qui dedit] Tanquam ad suum uti Facto∣rem sic & Judicem; (hunc e∣nim signi∣ficat Heb. Elohim:) ut illi actionum suarum per omnem vitam exercitarum rationem reddat. A Lapide, in Eccles. 12. 7. In Hebraeo ponitur nomen Elohim, Judex, Inspector, Testis; unde Chald. vertit [ut stet in Judicio ante Dominum.] Ferdinandus in verba.
Amos 4.
Luk. 12. 20
Job 22. 21, 22.
Heb. 10.
John 8.
See Ainsw.