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
Indeed humanity may induce us to give rest to the poor beasts that travel for us but doeth this base subject of the beasts rest deserve so noble and excellent a reason as the rest of God himself We must observe here one threed of the Lawgivers wisdom The Law of God contains many points which would be contemptible because of their meanness if there were not some provision against this now to prevent this slighting of them God hath authorised them by the highest reasons that can be by the severest comminations against those that infringe them and by the richest promises to those that observe them this is the reason why such grievous punishments are set down against him that shall taste leavened bread within the seven daies of Easter this is the reason why that he who findes a birds nest must content himself with the young ones and let the dam fly away hath the promise of length of daies which is the same that is annexed to one of the great Commandments of the Law for those who honour their Father and Mother Deut. 22.6 7. This is the reason why God forbids the eating of the flesh of creeping things and backs this prohibition with a reason taken from his own example Be you 〈…〉 holy because I am holy Lev. 〈…〉 This is also the cause why â—e inteâ—poseth his own example in commanding the rest of beasts for this ordinance being made in the favor of so mean a subject is the more considerable in that it is annexed to such an high and excellent matter to wit the rest that God took after the Creation Why none of the dead have been raised on the Sabbath day In my observations on the Creed upon the Articles of Christs Resurrection I promised to handle this question I must first then verifie the Hypothesis I say that on the Sabbath day our Saviour cured many diseases but never upon that day raised any that were dead neither in the Old nor New Testament do we read of any such resuscitation upon that day Not the Sunaimtes son that was raised by Elisha for the History saith expresly that it was not the Sabbath day and the journey of Elisha and Gehazi which they made to raise the dead child was against the rest of this day 2 Kings 4.23 c. neither he who was laid in the grave of the same Prophet nor the sons of the Widow of Nain which were carrying to be buried for they raised them there when they went to inter them now the sanctity of the Sabbath debarred them from burying on that day 2 Kings 13.21 Luke 7.15 Not Lazarus of Bethany for when he was raised many Jews were come to his grave which the holiness of the Sabbath would not have permitted Those pious women who had prepared spices to embalm our Saviour's body being prevented by the Sabbath rested all that day and went not to the Sepulchre till the next morning which was the 3rd day after his death not that those were raised with Christ and appeared in the holy City for these miracles fell not out till the day after the Sabbath not the daughter of Iairus nor Tabitha for then they were raised when their Friends were performing their Funeral Ceremonies for them Now these actions such as are the burying of their dead the washing and embalming of them yea the entring into an house where a dead corps lay all these were prohibited on the Sabbath as being incompatible with its sanctity Matth. 92.3 c. Acts 9.37 Not the Widow of Sarepta's son whose resurrection is mentioned without naming the day which had not been omitted if it had been on the Sabbath not Eutychus who was raised by St. Paul for this was on the first day of the week the Sabbath being already past and here it is remarkable that this young man the last of those that were raised recovered life the same day that Christ returned from the dead viz. on the Sunday Now why God never raised any on the Sabbath day two reasons may be given The first is because Christ himself who is the first born among the dead and the chief of those that were raised was not resuscitated on the Sabbath but he suffered this day to pass before he would come out of his grave besides as I observed on the Creed Christ was not raised on the Sabbath to shew the union between him and others that were raised of all which none received life this day The other reason may be this viz. This life is a time of travel and the Sabbath was the time of rest the wisdom of God would not that on the day which was ordained for the repose and rest of the living the dead should be taken from their ease and called back again to travel The V. COMMANDMENT Honour thy Father and thy 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 VVE know why God the Law-giver hath ordained the duties of Children towards their Fathers but hath not expressed the duty of Fathers towards their Children the reason is because the affections of Parents towards their Children is naturally greater and needs fewer incitements then that of Children towards their Parents this is the meaning of that common saying that the Parents affection descends towards the Children but the love of Children towards their Parents doth not so easily ascend Now we demand how comes it that love rather descends then ascends The reason is because Love had its beginning in Heaven God is the first that loved I say Love had its original in Heaven and came down into the Earth and in this it differs from Faith which had its beginning on Earth and terminates in Heaven By a secret instinct and natural affection which is found in paternity imitates that of God which is Father of all and who loved us before we loved him as in affection the Father prevents the Child so the Love of God towards us doth infinitely surpass that which we bear towards him The Prophet in that passage which I quoted speaking of the reuniting of disagreeing Families saith That the heart of the Fathers shall be converted towards their Children and the heart of the Children towards their Fathers In the order of these words the conversion of the Father towards the Child proceeds the conversion of the Child towards the Father for we must presuppose that as the Paternal affection is the first and strongest so the heart of the Father is more easily reconciled and sooner appeased then that of the Child Why the Law expresseth the Childrens duty to Parents by the word Honour rather then by the word Love Surely the Honour which is commanded to be rendred to them doeth not exclude the Love which is due to them But whereas unreasonable Creatures Love their little ones and are beloved of them The Lawgiver wills that this natural affection which ought
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
of the one and the other Among the miracles that God hath displayed by his servants we read that sometimes they have put some persons to death so Elijah made fire come down from heaven which consumed two Companies of fifty men a peece with their Captaines so Elisha caused Bears to come out of the Forrest which tore many of the Children of Bethel so St. Peter by his word onely smote with death Ananias and Sapphira These Executions could not be but just being done by a supernatural power notwithstanding God did not bestow this but on very few for since Moses though many have had the gift of miracles yet none have received this power of destroying men by miracles but these three Elijah Elisha and St. Peter neither would God have those in whom he had placed this miraculous power to make use thereof but very seldom therefore Christ did justly reprove the Apostles who would have imitated this Act of Elijah Luke 9.54 55. Moreover those whom God had employed to inflict death upon some he gave them power to bestow life upon others as Elijah on the Widows son of Sarepta Elisha on the Shunamites son and St. Peter on Tabitha as being an Act more glorious to bestow life on the dead then to take it from the living he would also shew that for the more full authorising of the calling of these great personages they were employed as well to give life as to destroy otherwise wicked men would have had some pretence in saying that their God had power to kill the living but not to restore the dead which blasphemy was prevented by the wisdome of God The plot of the Priests in consulting to put Lazarus to death Joh. 12.10 Murther is more or less enormous in divers respects now though the example which I set down here be extraordinary it will serve nevertheless to shew how far the furious spirit of murther extends it self The son of God had raised one that was dead the Priests endeavoured to bury this miracle willing to send back to the grave a man that had been thence taken out this was to commit a double murther upon the same person as God had given twice life to Lazarus the one at his nativity the other at his resurrection so this was as it were to make him die twice in taking from him the second life which he had re-established in the first 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 It hath hapned sometimes that malefactors have fallen down from the Gibet upon the breaking of the rope some have been taken down as dead who yet have lived a good while after some upon the Scaffold have had divers blowes in the neck by the sword and yet the head not cut off St. Ierem in his Epistle to Innocent mentions a strange example and in the former age one of our Martyrs being set upon the pile where they thought to have burnt him alive he died a natural and quiet death before the fire was kindled But if it happen that a Malefactor who hath passed through all the sorts of a mortal execution should be yet found alive by some means not thought on or foreseen by men ought he be again exposed to punishment The providence of God who hath rescued him seems to have given him letters of pardon Justice also which did not condemn him to die twice seems to have received the satisfaction which it required of him seeing he hath undergone if not death it self yet at least the impression of death In this case which may furnish matter for a fair debate I distingish thus there be some crimes so enormous that they deserve more deaths then one if a man could die oftner then once so murtherers sorcerers and others guilty of such hainous wickedness should be carried back again to punishment though they had been rescued by some interruption which might seem miraculous it is to be presumed that the justice of God did stay the course of execution to increase rather the pain of death then to remit the punishment but as for lesser faults chiefly those which Gods law hath not declared capital and yet are such by the civil law as theft it seems that the Malefactor hath sufficiently suffered pain if he hath tasted the half of death An allusion in the Apostles words who ordains that the Sun go not down upon our anger Ephes 4.26 The law commands that the Malefactors body put to death be buried the same day it is expresly forbid to let it hang all night on the Gallows Deut. 21.23 therefore as the Sun must not go down upon such a spectacle though it be the body of a Malefactor justly punished by death and whose punishment should serve for an example Even so our anger though it proceed from a just resent of some injury done to us yet it should never sleep with us to this it seems the Apostles words do allude The VII COMMANDMENT Thou shalt not commit Adultery Why God though he approves not Poligamy nor unlawful diverces which were freequent in the old Testament yet never forbad them but by the last of all the Prophets THE question is not why God tolerated these sins among the Israelites We know that the hardness of their hearts did as it were extort this licence Mat. 19.8 and for the same cause God did for a long time wink at this disorder which was so common For we do not read that he ever reproved any of those who had plurality of wives or who put them away without just cause onely in Malachi 2. v. 14 c. He censureth their Poligamy and unlawful divorces But why this custome which had been allowed by so long silence and prescription of so many ages was condemned at last Or why did he delay to censure this custome till the last of the Prophets for Malachi was the last of them all The purpose of God was that the Kingdom of Christ should be famous amongst other preheminences for its exact policy far exceeding that which went before for this end he suffered that of Moses to give way to some disorders such as were Poligamy and Divorces to make it known that the government of Christ which cut off this tolleration is more perfect then that of Moses So that this politick Law of Israel served to declare and advance that peece of holiness in Christ and to shew the perfection of his government then when he came to suppress the abuse which that ancient indulgence had supported Now as the time of his coming and of this reformation did approach God would prepare the hearts of men and whereas he was to put a period to the old Testament and meant not to send any more Prophets it was needful that the last of them should make this preparation So as for Poligamy and unjust Divorces God