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 fay 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 shall die; for God certainly knows when we fhall die, because he knows all things; and therefore, with refpect to the Fore-knowledge of God, the Time of our Death is certain. Thus much is certain as to Death, That we muft all die; and it is certain also that Death is not far off, because we know our Lives are very fhort. 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 reason of Strength, they be fourfcore years, yet is their Strength labour and forrow: for it is foon cut off, and we fly away, Pfal. 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 shall die, we know not; for we fee no Age exempted from Death: Some expire in the Cradle, and at their Mother's Breafts; others in the Heat and Vigor 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 its 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 observe these four Things; not so 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. III. That the particular Time when any of us fhall die, is unknown and uncertain to us. IV. That we must die but once: It is appointed for all men once to die. SECT. I. That the general Period of human Life is fix'd and determined by GOD, and that is but very short. "THA THAT the general Period of human Life, which is the fame thing with 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 hast 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 exprefsly declar'd, but that must be learn'd from Obfer Obfervation. Such a Time as most commonly puts a Period to Mens Lives who live longeft, may generally pafs for the common Measure of human Life, though there may be fome few Exceptions. Before the Flood no Man lived a thousand 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. Metbufelab, 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 Chriftians, Rev. xx. I have been apt to conclude, That to live a thousand Years, is the Privilege only of immortal 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 Chrift, whatever that fignifies, feems to be intended as a Reparation of that Death which they fell under by Adam's Sin: But then these thousand 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 Happiness fhall have no End, tho' the Scene may change and vary: For over fuch men the fecond death bath no power. Or else this thoufand Years Reign with Chrift muft fignify an eternal and unchangeable Kingdom, a thoufand Years being a certain Earneft of Immortality; but there is an unanswerable Objection against that, because we read of the expiring of these thousand Years, and what shall come after them, even the final Judgment of all the World. But this is a great Mystery, which we must not hope perfectly to understand, till we fee the bleffed Accomplishment of it. But though before the Flood fome Perfons lived very near the thousand Years, yet after the Flood the Term of Life was much shorten'd: Some think this was done by God, when he pronounced that Sentence, Gen. vi. 3. And the Lord faid, My Spirit fhall not always ftrive with man, for that he also is flesh, yet his days fhall be an hundred and twenty years. As if God had then decreed, that the Life of Man fhould not exceed an hundred and twenty Years. But this does not agree with that Account we have of Mens Lives after the Flood; for not only Noah and his Sons, who were with him in the Ark, lived much longer than this after the Flood; Arphaxad lived five hundred and thirty Years, Salah four hundred and three Years, Eber four hundred and thirty Years, and Abraham himself a hun |