we add the twenty years of their life when God uttered this sentence to the thirty eight years of their wandring in the desart it will appear that all those who entred the Land of Canaan under the conduct of Caleb and Iosua were under sixty yeers so that there was none who was decrepit with age The measure and proportion of mans life from time to time since the first ages There are six degrees by which the life of man hath been altered since our first Parents First before the Flood the number of mans years was at most nine hundred or nine hundred and sixty as we may see in Iered and Methusala Gen. 5. Secondly After the Flood immediately God altered the third part of that age for Sem the most famous of Noah's Sons lived in all but six hundred years Thirdly In the first Generations of those who were born after the Flood the life of man was abridged one moiety for Arphaxad Scelas Heber lived but four hundred thirty eight or four hundred sixty four years whereas their first progenitors had lived twice as long Fourthly this half was cut in two about the time of the Tower of Babel so that mans life was abridged to the fourth part of the ordinary age of the first men for Peleg who was born at that time lived 239. year which was but the fourth part of the years of Jered and Methusala Fiftly afterwards the life of man was yet much more shortned and still declining through many generations reached but to the eighth part of the age of our first Parents This was in the time of Moses who lived one hundred and twenty years which is but the eighth part of nine hundred and sixty By the way we may observe that when God was to send the Flood he gave to men but the tearm of one hundred and twenty years which was the eighth part of the ordinary age of men in those times to which it seems answers the number of eight persons saved in the Ark. Sixtly and lastly the life of man grew every day shorter and shorter till it was reduced to the twelf part of the first measure for eighty years which is the age that few at this day do exceed is but the twelf part of nine hundred and sixty which was then the ordinary age before the Flood and that which was then their youthful age is now our greatest old age So then the life of man was first reduced to two thirds then to the half then to the fourth then to the eighth part and in the end to the twelfth None of the Kings of Juda exceeded the age of seventy years This is but an Historical observation yet remarkable that these very Kings which God had appointed over his people have been all short lived he that lived longest was David he was thirty years old when he was set on his throne and he raigned forty years and six months so that he did not much exceed seventy years but none of his successors from Salomon till Zedechias did ever attain to that age which may be easily proved by the sacred Chronology Difference between the faithful of the Old Testament and those of the New concerning their desire of long life another difference about the reckoning of the years of their life Under the Old Testament many of the faithful desired long life but since the coming of Christ we do not read of any who have desired it on the contrary when Simeon had seen Christ the Lord he was content to die after that the Author of eternal life appeared the faithful have not had such desire to stay long in this transitory life and so much the less in that our Saviour did not sojourn long in this world having continued but few years We may observe also that the Old Testament speaking of many of the faithful recites how many years they lived but since the coming of our Lord who conversed so short a time upon the Earth the sacred story makes no mention at all of the total sum of any mans years in all the New Testament the daughter of Iairus is the onely person whose age is observed when she died but this was because she was restored again to life the same day her departure having immediately followed upon her resurrection Three causes why men are loath to leave this life represented in him who died first The trouble that men have upon the apprehension of death is increased upon the concurrence of these causes First if one die young for he hath more reason to desire life then he who is full and satisfied with daies Secondly if he die a violent death for we are best content with that which is natural Thirdly if he die without issue for death should be more supportable to those who survive themselves in the persons of their children Now that we may in good time learn that neither the shortness of this life nor violent death nor want of posterity should make our departure grievous to us God would have these three accidents to meet in him who was both a just man and the first that died to wit Abel For first he died young in regard of the age of men in those daies Secondly he dies a violent death and which was most grievous by the hand of his own brother Thirdly he died without issue A moral observation upon the daies of Lazarus raised from the dead The number of daies makes not a long life many who think they are alive are dead in effect 1 Tim. 5.6 the daies we pass in ignorance or in malice should be abated from the count of our years The four daies of Lazarus his abode among the dead must not be reckoned among the daies of his life and whereas he was raised again he had reason to reckon from the day of his resurrection rather then from the day of his nativity The VI. COMMANDMENT Thou shalt not kill Why God in his titles doeth rather call Himself our Buckler then our Sword VVHEN the Scripture expresseth Gods protection opposing his arms to our enemies it represents them rather defensive then offensive sometimes he is called the Rock and Tower of his people sometimes also our Buckler this was the first title that God assumed to himself after the first war we read was in the world Gen. 14. for thus he vouchsafes to speak to Abraham I am thy Buckler and afterward he hath been many times honoured by this title in that he would be called the Buckler of his people but he would never be named their sword but once and after that he was named their Buckler Deut 33.29 this is to shew that the children of God are not properly quarrellers and if at any time they take arms it is rather to defend then to hurt Since Moses there have been but three men who received power to kill any miraculously and the same who have miraculously inflicted death on the living have also given life to the dead Reasons
them p. 35. Wherefore is Nathaneel called an Israelite or child of Israel rather then the child of Jacob Joh. 1.47 p. 36. God never works a Miracle to witness or prove that which a man may know naturally But why then did he cause so many miracles to intervene at the publication of the Law seeing it is naturally known to men p. 38. The I. COMMANDMENT Thou shalt have no other gods c. A consideration of the times wherein Athisme and Superstition have generally reigned p. 41. By the Example of the Pharisees and Sadduces is shewed that God rather pardons the superstitious then the profane p. 42. The true Religion the easiest The folly of the Pagans affecting plurality of Gods p. 43. A consideration upon the worship of Angels p. 44. Touching a kinde of Idolatry very subtil and usual p. 45. Wherefore is it that a man that hath false gods leaves them not so easily as another forsaketh the true p. 47. The II. COMMANDMENT Thou shalt not make to thy self any graven image c. Who is more wicked he that adds to the Ordinances of God or he that detracts from them p. 49. Of the nature of painting that represents the History of the Bible p. 51. None ever made any image of God except God himself p. 52. VVhy was it that God who often appeared in a visible shape would not manifest himself after this manner when he published the Law p. 53. If we had the true pourtrait and very resemblance of our Saviour Christ taken from his own body what account ought we to make of it p. 55. A notable difference betwixt one of the figures which represented Christ and those that represented the Angels And a consideration upon the matter p. 56. VVhence is it that in the Apocalyps Iesus Christ being man is decypher'd only in parabolical Figures rather then in the natural form of his own body p. 57. VVhat 's the reason that amongst all the wonders that God hath wrought he never made an Image to speak p. 58. Two sorts of sinners at which God mocks p. 59. The admirable proportion that God holds in the despensation of his judgments p. 60. Of whom are descended those Nations that go naked p. 66. The number of Generations named in the Promise p. 67. Strange Examples of divers Subjects in which God hath manifested both his Mercy and Iustice p. 69. Why did God sometimes take such particular care of the Patriarchs and their children even of these that were wicked and at this day he makes no such addresses as he did then to them p. 71. Why God spent but six daies in Creating the World and empleyed seven to overthrow the walls of Jerico p. 73. The II. COMNANDMENT Thou shalt not take the Name of the Lord c. Why God pronounceth the same word twice to the same purpose against idle oathes p. 75. Although in some things God hath dispensed with his law yet he hath never dispensed with faith also of the stability of Gods oathes p. 79. The IV. COMMANDMENT Remember the Sabbath day c. Why God never wrought any miracle on the Sabbath day before the coming of Christ p. 81. Seven Sabbath daies which Christ honored by his miracles p. 84. In what things our Saviour is to be immitated p. 86. Whence it is that in the History of the New Testament we do not read that ever the Sadduces appeared on the Sabbath day p. 87. Why the Law useth such an excellent subject viz. God's Rest as a reason for the beasts to rest p. 90. Why none of the dead have been raised on the Sabbath day p. 92. The V. COMMANDMENT Honour thy Father and Mother c. Whence comes it as they say commonly That Love and Affection useth to descend Difference between Faith Charity The words of Mal. 4.5 discussed p. 97. Why the Law expresseth the Childrens duty to Parents by the word Honour rather then by the word Love p. 99. Wherefore the Law commanded Children to fear those that brought them into the world namely the Mother before the Father p. 100. The Promise annexed to the fift Commandment Examples of that proportion which is found sometimes between good works and the recompence which they receive in this life p. 102. Why fifteen years were added to the life of Ezechias p. 104. The age of the Israelites when they passed out of the Wilderness into the Land of Promise p. 107. The measure and proportion of mans life from time to time since the first ages p. 109. None of the Kings of Juda exceeded the age of seventy years p. 111. Difference between the faithful of the Old Testament and those of the New concerning their desire of long life another difference about the reckoning of the yeas of their life p. 112. Three causes why men are loath to leave this life represented in him who died first p. 113. A moral observation upon the daies of Lazarus raised from the dead p. 114. The VI. COMMANDMENT Thou shalt not kill Why God in his titles doeth rather call Himself our Buckler then our Sword p. 116. Since Moses there have been but three men who received power to kill any miraculously and the same who have miraculously inflicted death on the living have also given life to the dead Reasons of the one and the other p. 117. The plot of the Priests in consulting to put Lazarus to death John 12.10 p. 119. A question If the punishment of a criminal being interrupted by some extraordinary accident intervening after the execution is begun is it just to discharge him of the punishment to which he was condemmed p. 120. An allusion in the Apostles words who ordains that the Sun go not down upon our anger Ephes 4.26 p. 122. The VII COMMANDMENT Thou shalt not commit Adultery Why God though he approves not Poligamy nor unlawful divorces which were freequent in the old Testament yet never forbad them but by the last of all the Prophets p. 124. VVhy men are more subject to be ashamed in the Act of any sin rather then in that of pride and why more in Luxury then in any other sin p. 127. What may be inferred upon this that the Holy Ghost describing under divers similitudes the spiritual beauty of the Church makes no mention of painting p. 128. A moral observation upon Sampson's loosing of his strength and sight and how he recovered the one but not the other p. 129. The VIII COMMANDMENT Thou shalt not steal Why Christ used the example of theeves to induce us to search for the Kingdom of Heaven p. 132. An observation upon this that among Christ's Disciples there is but one noted for avarice but all are taxed for ambition p. 135. To one man onely God by divine means did shew the way to become rich p. 136. A conjecture upon the Jewish opinion touching the just price of things vendible p. 138. A Question if he that hath made restitution of the goods unjustly detained as
that should be found guilty of that filth We extoll the generosity of Moses who refused to be called the Son of Pharaoh's Daughter and gave over the sway he bore in the Court of Egypt but how many Monarchs have voluntarily laid aside their Diadems and renounc'd the majestie of the Scepter to reduce themselves to the obscurity of a private life We celebrate the abstinence of David who refused to drink the water that some of his valiant Worthies had fetch'd him with danger of their lives 2 Sam. 23. But divers Generals of Armies mortally wounded would not have the bloud of their wounds stanched nor permit the drawing out of the dart wherewith they were clean shot through before in the first place they had taken order for the safety of their Souldiers Wee further commend David who beholding that the plague wherewith the people were smitten was occasioned through him offered himself to punishment that hee might deliver his Common-wealth But some Pagans have made away themselves rather then they would be engaged to fight against their Country that had unjustly banished and confiscated them We proclaim the kindnesse of Joseph that was the nourisher of his Father but they speak of such a Son who to save his Father cast himself into the midst of the fire We admire divers other examples of Vertue which are famous in the Scripture but the Heathen have shewed actions far beyond Yet hath there always been more goodness and more vertue without comparison in the Saints then in Infidels Divers of the Pagans actions have been greater verily and more vigorous but they were not enlivened from the true principle of vertue which is faith in God and had not his glory for their aim So many creatures surpasse man in divers acts of foresight naturall affection courage temperance fidelity gratiâ—ude and yet they have but the resemblances of Vertues neither can one say that there is in them any morall goodnesse But see here our question Whatever vertuous actions the heathen have performed proceeded from God himself which gave them the inclinations to them Now wherefore did he enable them to do such notable actions and yet accepted not their persons for it is impossible to please him without faith Hebr. 11.6 And why would he that even their works in the sense I have named should outstrip those of the Saints Hee would verily teach us that works even the very best have not merit enough to bring us neer to him For if many that have been transcendent in divers vertuous acts notwithstanding have not obtained grace And on the contrary many that have been inferiour in works are counted amongst the friends of God followeth it not that if we be pleasing unto him it is not because of our works A consideration upon the two last sinners immediately converted by Christ viz. the Thief and S. Paul One was converted by our Savivour on the Crosse the other by him in heaven one entred Paradise the same day that Christ entred being dead The other was rap'd up thither before ever he died One repented not but at the last hour of his life amidst his very punishment the other found not his heart till he was cast down with affrightment by voyces and vision from heaven One and the other viz. the thief and Saul afterwards Paul were especially this last far enough from having any inclination to Christ then when his grace surprised them Many suppose in a carnall a man power whereby he contributes to his own conversion but Sauls example witnesseth the contrary he was in the very heat of his madness when he was called from above was he in a posture to turn himself to Christ then when he went against Christ Whence comes it to passe that all men naturally beleeve that they must be justified by Works It is sufficiently known that this opinion is natural to every man All of us harbour this prejudice within us Thence it comes to passe that all Religions except the Christian generally teach it the Pagan the Mahumetan the Jew yea and many that professe Christianity agree all in this point and sing all the same song But how comes this to be false and abusive seeing it is dictated by Nature it self We must remember that by the law of the Creation it is ordained that man should be justified by his works and that by them he should live for ever This principle was ingraved in the minde of man who verily had had righteousness and life by his works had he stood in his primitive innocencie but his fall hath bruised his bones making him uncapable of accomplishing this condition But he yet retains this ancient principle which hath been left him to the end he should remember whence he is fallen not to make him beleeve that he can do that now which he could in the state of innocencie Touching the pretended merit of WORKS That the Causes of our salvation are in heaven the Marks of it on earth IN the search of these two points we must take two contrary ways For the Book of life wherein we are enrolled to salvation and the mercy of God which calls us to it and his grace that dispenseth it and the Saviour that hath purchased it must be sought in heaven On the other side as we have on earth the instruments of salvation viz. the Gospel the Sacraments Faith so likewise the same faith the testimony of the holy Ghost the peace of our consciences and our works themselves are here on earth the marks of our salvation Divers overturn this method supposing to be saved by vertue of their works and on the other side teaching that none can be saved if he be not one of Gods closet In the one they place on earth the Causes of our salvation in the other they seek the Marks of it in heaven and in both the two they are as wide of the mark as heaven is from earth Wherefore is it that our Lord speaking of works according to which he will judge men at the last day mentioneth none but works of mercy Matth. 25.35 This passage presents unto us the sentence that shall be given upon men at that great day where it speaks of nothing save feeding those that hungred receiving strangers clothing the naked visiting the sick and those in prison And on the contrary of not having performed such deeds of benevolence But are there no works but these worthy to be remembred before Christs Tribunall and that are able to declare us just or are there no other sins except the omission of such duties no other crime that deserves damnation Yes there are works that excell these he that spends his bloud and life for Christs sake doth a deed far surpassing him that gives clothes and food to the poor to be a prisoner for the Gospel is more then to visit prisoners How is it then that this sentence expresseth naught save the works of mercy although that there be many other kindes of
is believed that they perished as well as the Ark in which they were inclosed Now from the time that they were given by Moses untill that time they ceased that is to say the destruction of the Temple pass'd nine hundred yeers and something above Certain Chronologers reckon therein nine hundred and six others nine hundred and fifteen others nine hundred twenty seven others go to nine hundred and thirty Whereupon we may note that according to the exactest supputations the durance of the Tables of the Law past not the number of Adams yeers who having first received the Law written in the tables of his heart lived the age of nine hundred and thirty yeers At the least it is certain and seems very worthy of note That neither the durance of the Tables of the Law nor the life of any man have never attained the age of a thousand yeers The Law said Whosoever fulfilled it should live for ever but for want of fulfilling it the life of man never reach'd a thousand yeers And God in like manner would not that the Tables wherein he had renewed this Law that offered life should last a thousand yeers The reason why the Scripture shews which is the greatest Commandement and never which is the least Although there be a difference of degrees weight between the Commandements and that the Law-giver hath mark'd that which is the chiefest yea and the second likewise to which all the other are referred yet would hee never say which was the least of them all in the one or other Table His will is notwithstanding the inequality which is betwixt them that we consider them all as great seeing that in the Law there is nothing that is not great in effect Besides it is necessary to know which is the greatest Commandement in each of the two Tables because all the other are as it were inchaff'd into the greater But to know which is the least is in no wise necessary How one may judge of two diverse Commandements to know which is greater then the other Those that concern God and touch him nearest or that render man most like God those are the greatest Greater for example is that Commandment which immediately respects the service of God then that which hath other ends although subordinate So Mary had chosen the better part Greater is the spirituall service of God then the externall because it hath more correspondence with God who is a Spirit Charity is greater then Faith or Hope because Love is in God yea God himself is Love but neither Faith nor Hope can be in him For what should God either beleeve or hope for Greater is his work that saves a mans life then his that buries him dead because the living bears the image of God Upon this last example I will make a Digression yet not far from the matter Why by the Law it was pollution to touch the dead corps of a godly man that had been murdered and neverthelesse it was not pollution to touch the living Murderer We know that whosoever touched a dead body even for to bury it the Law declared him defiled So a godly man being slain all that touched him after his death fell into this ceremoniall irregularity But if they touched the murtherer though his hands as yet all gored in his bloud they endangered no uncleannesse This Law is strange and it seems hard to finde a reason of it We may answer notwithstanding That as there were divers causes of pollution that of a dead mans body proceeded from that he had lost the image of God the lineaments of which consist properly in the soul Now a living man though a murtherer carries notwithstanding in regard of the substance of his reasonable soul this image which the dead man hath no longer The Preface of the Decalogue Hearken Israel c. Degrees amongst Nations in regard of the love or hate that God bare to them TWo Nations have of old been famous for two contrary reasons One as being the most beloved of God to wit Israel the other the most hated viz. Amalek Amongst the people that God held in hatred the Idumean and Egyptian were lesse hated then the Moabite and Ammonite and these lesse then the Amalekite The Idumean and Egyptian were excluded the Congregation of the Lord to the third generation the Moabite and Ammonite entered not in thither till the tenth the Amalekite was not onely shut out thence for ever but also condemned to be totally rooted out from under heaven 'T is that onely Nation against whom God hath denounced immortall War that alone that ever he commanded wholly to suppresse The causes of the difference that God put between these infidel people are touched in Deuteronomie chap. 23. v. 1. c. and 25. v. 17 c. Wherefore is Nathaneel called an Israelite or childe of Israel rather then the childe of Jacob Joh. 1.47 'T is known that Israel and Jacob was but the same man and that his Posterity are sometimes called the children of Jacob and sometime of Israel Not that it is indifferent to call them by the one or the other name For there be reasons and circumstances for which they ought to be called rather by the one then the other name But passing over what the Learned have heretofore observed therupon I have one observation to produce hence The high Prophet speaking of Nathaneel saith that hee was verily an Israelite in whom there was no guile This man then is praised as sincere and that knew not what it was to circumvent any man In this quality he was none of Jacob's childe that had supplanted his brother stealing away his blessing by a false supposition Jacob had sometime been fraudulent but Israel was always sound For being as yet but Jacob he deceives both brother and father too but after he was honoured with the name of Israel his actions were ever without deceit On good reason then the name of Israelite is rather given to Nathaneel then the name of a childe of Jacob. And here as through the whole Scripture is seen the admirable stile of the Divine Wisdom to whom only it belongs to appropriate names unto their true natures God never works a Miracle to witnesse or prove that which a man may know naturally But why then did he cause so many Miracles to intervene at the publication of the Law seeing it is naturlaly known to men God doth nothing superfluous that 's the reason he never raised up Prophet or sent Angel to foretell Eclipses or other events that may be foreseen by ordinary wayes Was it necessary then that God should come down from heaven to earth with such a miraculous demonstration of his glory to come tell men that they must honour Father and Mother to give them to understand that they must not kill nor bear false witnesse I forbear to say that this Law that was published in Sinai contains points which a man cannot understand but by supernaturall
to be in Man should be cloathed with a more noble quality then that which is found among beasts for these are capable of natural affections but man alone is capable of Honour as well to give Honour as to receive it Another reason why this Commandment speaks of Honour rather then of Love in some regard a man owes more affection to his wife and children then to his father and mother for he must forsake father and mother and cleave to his wife but in matter of Honour the Parents have alwaies the preheminence in our affections many times they have the second place but in Honour and reverence they should still be first Wherefore the Law commanded Children to fear those that brought them into the world namely the Mother before the Father The Decalogue saith Honour thy Father and thy Mother but in the 19. of Leviticus ver 3. it is said that every one should fear his Mother and his Father here the Mother is first named We must observe that in this passage the Law giver speaks of the fear which the children should have towards those that are the Authors of their Generation The love which they carry to the child causes sometimes that he fears them not therefore God commands him to fear them Now because the Mother hath the greatest part of this natural affection towards the child and consequently is less feared God hath inforced this obligation of the child towards the Mother naming her first before the Father in this commandment which injoyneth to fear them both So this duty towards the Mother being more subject to be infringed is made so much considerable in that it is put in the first place The Promise annexed to the fift Commandment Examples of that propertion which is found sometimes between good works and the recompence which they receive in this life IT is well known why God in this Commandment hath rather promised life then any other blessing From our Parents we have received our life hence it is that life is promised to him that shall Honour those of whom he hath received it for as the punishment sometime answers the offence by the Law of retaliation even so many times God remunerates a good work by some favour answering the same in some similitude So Abraham offered his onely son and God promised him thousands of children Gen. 22.16 17. So Jacob who had fed Joseph by the space of seventeen yeers was reciprocally fed by Joseph in Egypt the space of seventeen yeers So Abraham and Lot for their Hospitality to men had the honour to entertain Angels So Rachab having preserved the Spies in her house was her self preserved with her house So the house of Obed Edom was blessed for having received the Ark of God so Ezechias having raigned 14 years religiously received from God an addition of fifteen years a tearm longer then the former So Daniel and his fellowes refusing to desile themselves with the King of Babylons meat though they were fed onely with pulse and water yet they fared better then those that were fed with the Kings allowance So she that was blamed for pouring out a precious ointment on our Saviours head is praised at this day where ever the Gospel is preached So many for humbling themselves have been exalted ' Its true we finde not alwayes this proportion between the work and the reward but though God doth not still pay in the same kind yet he gives that which is equivalent yea infinitely better if he doth not bestow long life upon Earth he gives that which is eternal in Heaven Now why he gives to some a longer to others a shorter life there be other reasons but secret I will observe some examples Why fifteen years were added to the life of Ezechias He that could see the particular causes why God abridges and prolongs our life till such a minute of time will finde the effects of a marvailous dispensation The number of the years of the Patriarchs and many others famous in the Old Testament is full of such Mysteries take one which is notable We know that God having caused the sentence of death to be pronounced against Ezechias did notwithstanding add fifteen yeers to his life The common sort who see no farther then the superficies of the History perceive not of what importance this tearm of years was which God bestowed on this Prince this number of years was fignificative and carrieth a meaning that reacheth far We must observe that a little before Ezechias sickness the Kingdom of Juda was drawing towards its end it had been invaded by the Assyrians and as yet stood in aw of them for this cause God promiseth to Ezechias not onely the prolongation of his life but also the continuance of his Kingdom for at the same time that he assured his life for fifteen years he added that he would deliver him from the hands of the Assyrians and would defend Ierusalem the capital City so the fifteen years that were promised to Ezechias did express also the continuance and establishment of his Kingdom We must observe then that Ezechias was the fifteenth King that raigned in Iudea in which the true religion was preserved for from Saul who was the first King till Ezechias inclusively are reckoned fifteen Kings of Iuda to wit 1. Saul 2. David 3. Salomon 4. Roboam who was forsaken by the twelve Tribes and retained onely that of Iuda with a part of Benjamin 5. Abija 6. Asa 7. Iosophat 8. Ioram 9. Achaziah otherwaies called Hozias whom his mother Athalia followed but because she usurped the Kingdom her unlawful ragin is not counted among the true Kings 10. Ioas. 11. Amaziah 12. Hazaria 13. Iotham 14. Achaz 15. Ezechias As then the raign of Ezechias was the fifteenth in order of succession so God would give him fifteen years including as it were in this epitome all the former raigns and recapitulating them by the like number of years in the fifteenth King this was to confirm al together both the life and raign of Ezechias both which having been upon the point of expiration so that the life of this Prince being prolonged fifteen years was a pledge of the subsistance of that throne which had supported fifteen Kings The age of the Israelites when they passed out of the Wilderness into the Land of Promise This I observe here as an Historical circumstance only None of those who entered into Canaan aâ—ter the death of Moses had as yet attain'd the age of sixty years except Calib and Iosua whom God reserved as two ancient witnesses of the wonders he wrought in Egypt This may be easily verified for two years after the Israelites departure from Egypt they were all condemned to die in the desert except such as were then twenty yeers old and under Numb 14.29 30. since this sentence of condemnation there passed thirty eight years in which the sentence was performed and about the end of this tearm the survivers entred Canaan now if
mentioneth none of them by name On the other side when it names any that is dead in perdition yet it never saith punctually that he is in Hell after Iudas the Traitor had hanged himself the Holy Ghost who inspired the Apostles was not ignorant where the soul of that wicked wretch was yet he saith nothing else but that he was gone into his place Acts 1.25 Now if God himself who knows the names of those which are in Hell doth still forbear to utter them how much more careful should we be to refrain our selves in our verdicts when we speak of the state and condition of those who are dead although that his end may in some sort induce us to judge sinistrously How rash then are they who dare insert into a Catalogue the names of those who are damned The X. COMMANDMENT Thou shalt not covet c. A sin committed by rule and order is more enormous then that which is done in disorder and confusion A Sin that is committed with judgment order and formality is so much the more detestible He that kills in cold blood at leisure and with Ceremony is more blamable then he that kills raishly and without formality the reason is because in the one the understanding which is mans Counsellor acteth with complacency but in him who is transported with passion it hath small power as then man is not man without understanding so it seems that he who offendeth without the concurrence of the intellect should not have his offence in so high a degree imputed to him hence it is that we excuse mad men when in their frantick fits they commit any outrage Briefly the more understanding there is in any crime the more enormous it is and a sin done orderly is the more irregular The diversity of conflicts in man against himself That which I am to speak here is known sufficiently touching the divers conflicts that be within man but after the descriptions which have been given by divers and will be material to reduce them into a brief summary now the chief combats we are to speak of be these Between one Passion and another as sometimes fear is opposite to covetousness and so one vice is encountred by another as ambition is sometimes restrained by avarice or pleasure Between reason and the passions as we have a thousand examples for this Between reason and natural sence so some will be content to lose an arm for the preservation of the whole body so David abstained from drinking the water of Bethlem although he was pinched with great heat and thurst 2 Sam. 23.16 17. Between the conscience and the will as oftentimes the one of these two resists the other Between the memory and the will as sometimes we remember that which troubles us and which we would willingly forget Between reason and reason it self that is one reason against another as St. Paul was inclosed on both sides having causes which obliged him to desire a continuance of his life and other reasons which made him willing to forsake the world and to be dissolved Phil 1.22 c. Between sense and faith as David having judged of things according to appearance concluded that in vain he had wasted his heart but faith made him retract his words and use a language quite contrary Psal 73.13 c. Between natural sense and godliness as the Martyrs which naturally abhor death yet they received it with much alacrity and as our Saviour expressing this reluctancy saith to St. Peter They will lead thee whither thou wouldst not John 21.18 Between the conscience and faith the one casts us down by setting our sins before us the other raiseth us up by the consideration of Gods mercy And lastly between the flesh and the spirit that is between corrupted nature and grace which do strive against each other in all the faculties of the soul as truth and falsehood justice and injustice purity and impurity This this is that intestine war which sets at variance the understanding will and affections and indeed the whole man against himself Rom. 7.15 c. Why some see more easily the defects of the memory and of other faculties of the soul then the defects of their judgment All unlawful desire presupposeth a corruption of judgment if reason which is the eye of the soul were clear all the other faculties would be pure Matthew 6.22 but its hard for man to know when his judgment destroys him or when it is deceived if our memory fail in any point we presently take notice of this defect and likewise if our affections be faulty but if our judgment miscarry it is a hard matter to find it The reason of this difference is because it is with the judgment as with the eye which seeeth all things except it self our judgment judgeth of the defects which be in the other faculties of the soul this is it which seeth and discerneth them but it seeth not its own defects except by a kinde of reflection which is very weak and feeble so that it can with facility judge of the other powers and qualities which are with it in man but it can hardly judge of it self whence it comes that a fool seeth not his folly though he seeth the other faults that are in him Thou shalt love the Lord thy God with all thy heart c. The correspondency that is between the two Tables of the Law THE first begins with the honour due to God from whom we have our being The second begins at the honour due to our parents by whom God hath given us being The first forbids to make any image of God The second forbids to deface the image of God that is to kill men The first prohibits spiritual adultry saying that God is jealous The second inhibits corporal adultery The first forbids to take Gods name in vain The second to bear false witness The first commands us to labour six daies that we may live onely upon our own The second prohibits to take the goods of another The first commands a Sabbath or corporal rest for our selves servants and cattle The second commands a rest and contentment of spirit forbidding us to covet our neighbours house servants and cattle And lastly the scope of the first is that we love God Of the second that we love our neighbour All these correspondencies proceed from that which is between God and man whence arise those relations resemblances which we finde between the Commandments of the first and second Tables There is love in God but not Faith and Hope Amongst the Prerogatives of love above these other two the Logical vertues this is considerable that God loveth but he doth not beleeve nor hope for to beleeve is an act of Faith which is of things unseen But what is ther that God seeth not and besides what can be wanting to him that he should stand in need of hope these two vertues are imcompatible with an infinite perfection This is