Period to every Mans Life the primitive threatning runs thus in the day thou eatest thou shalt dye And the Apostle hath as plainly exprest it as it can be Wherefore as by one Man Sin entred into the World and Death by Sin and so Death passed upon all Men for that all have sinned Rom. 4. 12. where it is plain that Death is a punishment inflicted for Sin so that if man had never sinned we have no reason ro think he should have died I confess without Revelation we could never have guessed this to be the cause of Death The Heathen Philosophers were exceedingly confused in their notions concerning the origine of Sin and the cause of Death many of them thought that Death was a natural accident originally appurtenant to Humane Nature And indeed if Revelation had not declared the contrary I had been fully satisfied that Death had been no other thing but such a natural accident but it is strange that any man that has conversed with sacred writ should be of this opinion And yet we find the Pelagians of old were great sticklers for it hence is it that the ancient Fathers and Councils have condemned it with a Curse In the Milevitan Conncil Can. 2. we read thus placuit ut quicunque dicit Adam primum hominem mortalem factum ita ut sive peccaret sive non peccaret moreretur in corpore hoc est de corpore exiret non peccati merito sed necessitate naturae anathema sit In after-ages the Scotists the most subtil of all Scholastick writers inclined much to this opinion against whom the Thomists their irreconcilable Enemies took up the cudgels amongst modern writers the seemingly rational Socinians have owned this groundless conceit But I cannot stay to debate this at length only in brief if Death had been natural to man in the state of Innocency it behoved to have been because of these following reasons 1. Because Adams natural constitution implied mortality the Materials of his constitution were not so amicable as to entertain a lasting amity and friendship 2. It was the primitive precept be fruitful and multiply now it is plain that procreation includes mortality in its notion and farther it seems to be unconceivable how this little Map of Earth should have contained a numerous multiplying and never dying off-spring 3. Humane Nature in the state of Innocency did stand in need of Meat and Drink as is plain from Gen. 1. 19. now the end of eating and drinking is not only to hold up but to repair the decays of our Bodies which would sudenly return to dust if they were not thus renewed and strengthened 4. If Death were only the effect of Sin and the Devil were called a Murderer from the beginning because of his tempting our first parents to eat of the forbidden Fruit it will follow that since Christ came to take away the sins of the World and to destroy the works of the Devil that he also took away the wages of sin which is Death than which nothing is more contrary to daily experience 5. Immortality seems to be entailed only to the state of future Glory where Corruption shall put on Incorruption and Mortality shall be swallowed up in life and then there shall be no more death Rev. 21. 4. These are the most material reasons I can find for the proof of this opinion in answer to which I shall desire the Five following considerations may be weighed Consid 1. It is not to be doudted that the eternal wisdom furnished our first parents with all these accomplishments their specifick nature could suffer the signatures of Wisdom and Goodness were legible in the lowest and least regarded piece of rhe creation but in Man in a more eminent manner conspicnous It is almost impossible for us in this fallen state to conceive what those endowments were with which his innocent condition was blessed We have no reason to think that there was any jar or disagreement amongst his faculties or opposition and sight of one quality with another It was mans disobedience that disturbed the whole universe and disordered every part of it while he was at peace with his Maker he enjoyed a serene condition and needed not fear any hurt either External or Internal then all the parts of his Body entertained a sweet harmony and there could be nothing except Sin that should have made any failure in his constitution or made a separation between his Soul and Body But Sin having entred the World every part of the universe changed its face and Man who was Heavens favorite in his first mould is now condemned to eat his bread in the sweat of his face till he return unto the dust This is all that we can learn from Revelation concerning the introduction of Death to suppose any other account of it were to give up our selves to the dictates of our extravagant fancies and farther it is very unreasonable to infer mans mortality from his constitution and because he is earthly unless we think it also rational that perfected Bodies in the state of Glory are not Bodies or that they are even there mortal Both which seem to be plainly opposite to Scripture Consid 2. The Phrase Immortal may fall under a double notion for First sometimes it is taken absolutely implying a being most perfect which had no begining and can have no end and in this sense Immortality is solely the prerogative of our Maker and can never be attributed to any creature Secondly Sometimes it is taken Conditionally and so under various considerations it may be attributed either First To perfected Saints who are stated in Glory where the primitive Image lost by mans fall is renewed and perfected and of those our Saviour in the Gospel of Luke tells us that they can dye no more Luke 20. 36. or Secondly to our first parents in the State of Innocency For so long as they remained obedient to the Laws of Heaven Immortality was entailed upon their nature for the tenor of the primitive threatning is in the day thou eatest thereof thou shalt dye where temporal Death seems to be threatned which had been idle and vain if men had died although they had never eaten the forbidden Fruit. I know some men think that Sin only laid a necessary obligation upon men to obey and provoked God to remove that Supernatural and Superadded quality and gift which preserved them from Death With such sort of men I have no great quarrel although I think that God could as easily have made mans constitution so lasting and the constituent parts of his fabrick so harmonious that he should have never dyed if he had not sinned as to creat a superadded being to preserve him safe For reason would plead that that superadded gift required another and so in infinitum But farther 't is very unreasonable to infer mans corruption from that precept be fruitful and multiply for although in some sense generatio unius est alterius corruptio yet
Psal 90. 10. The days of our years are threescore years and Ten and if by reason of strength they be fourscore c. or Secondly It may be understood in a more strict sence as it is taken for the last moment of every individual and particular person and of both these I shall more fully discourse afterwards and show that the words seem to refer to the common term of Humane Life or if they mean this perticular term in what sense they are to be understood determined appointed c. These and such like condescending Phrases have been most unhappily used and sadly misunderstood in the Schools Some men no sooner read in Scripture of Gods determining or appointing but they instantly conclude a physical previous necessitating act which inevitably and irresistibly determines Men and this kind of determination they plead for in all cases so that Men even in their vitious actions are irresistibly determined to do so I know no opinion which has rendred the reformed Church more odious than this would to God I could say the Censure is causeless and that I were forced to apologize for saying our Divines have erred in this case But alas the opinion is grown strong and not long since it was not much less than Heresie to condemn it and even to this day it is the study of some Teachers to instill it into the hearts of their Hearers For the correcting of this sowre opinion I shall have occasion to add some things in this following discourse now I shall desire it to be considered that while we speak of the Divine determinations appointment c. we speak of things our knowledg cannot reach the best conceptions we can frame to our selves of the Divine volitions are dangerous and imperfect our capacities in this lapsed state are more narrow than we are aware of and although they were raised to a higher pitch yet we can never comprehend his way of working who in all his ways is unsearchable 'T is truly sad to see the contending World so serious and restless in digging those deeps that are unfathomable it were to be wished that Men did not found their pretended knowledg of the Divine volitions on the basis of their own silly volitions and did not argue from what we find in our selves to be the same in God 'T is true the Holy Spirit hath condescended to express things suitable to our Understanding and mean capacities therefore we read in Scripture of the Divine determinations appointments c. but yet to abuse such condescending expressions and to imagine that there were really such purposes and volitions in God as these we perceive in our selves this were a heinous crime pray let us satisfie our selves with this that God in an eminent and transcending manner doth these things which we cannot do without willing decreeing c. That he cannot pass or as others render it and he shall not pass which Phrase is not to be understood as if the particular Period of every Mans life were so fatally fixed that he can neither shorten nor prolong it for this is contrary to many clear Texts of Scripture as shall afterwards fully appear but by this Phrase we are to understand the common term of Humane Life which is not so mutable as the particular nor yet altogether so that it cannot be altered for God has still reserved in his own power the shortening and prolonging of it And further we must not apprehend that the particular terms of Humane Beings are so mutable that God knows them not and cannot foretel the precise Period of every Mans Life or that the Divine Counsel concerning things Future is mutable no sure God has declared the contrary I am God and there is none like me saith the Almighty declaring the End from the Beginning and from ancient time the things that are not yet done saying my Counsel must stand and I will do all my pleasure Isa 46. 9. Two things there be which occasion men to change their purposes and resolutions 1. Their want of Power to execute them 2. Their finite and shallow Knowledg which cannot foresee those future circumstances which render their Designs ineffectual But now there is no difficulty that can pose the Almighty with him all things are possible it is the Prophets argument the Lord of hosts hath purposed who shall disanull it his hand is stretched out and who shall turn it back Isa 24. 17. And further there is no circumstance or condition that lyes in the dark and unseen to him whose knowledg is infinite and who equally comprehends things past present and to come Therefore is it that man cannot pass these bounds perfixed by the Divine foreknowledg But of this afterwards Turn from him c It is quaeried whether Job here petitioneth a withdrawing of Gods supporting presence and a cessation by death or a cessation from the affliction and trouble he lay under There be Three things that plead for the former Interpretation 1. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed absolutly signifieth to cease by death 1 Sam. 2. 5. and they that were hungry ceased i. e. died 2. Because the supporting hand of Providence being removed men return to the Dust Thou hidest thy face they are troubled thou takest away their Breath they dye and return to their Dust Psal 104. 29. 3. It is not inconsistent with Jobs former desires Chap. 3. and 6. why died I not from the Womb Why did I not give up the Ghost when I came out of the Belly For now should I have lien still and been quiet I should have slept then had I been at rest O that I might have my request even that it would please God to destroy me That the Phrase can never admit the former gloss evidently appears from the words immediately following for if Job had been pleading for death why is that reason added that he might accomplish his day It is only then a cessation from his grievous affliction that he so earnestly intreated as if he had said Lord thy afflicting hand is heavy and what am I but weak Dust not able to bear thy heavy Chastisments my Soul is overburdened with grief and wilt thou set thy terrors before me to affright me hath not poor man in this lapsed state Troops of miseries attending him from which he may expect no freedom till Mortality be swallowed up in Life And are not his few days labour and sorrow pain and affliction And wilt thou to those inseparable evils superadd a burthen of pain more grievous and insufferable O do not measure out so dismal a Condition to thy silly Creature Make me not the object of thy direful vengeance but in the midst of wrath remember Mercy Art thou not Goodness it self and far more compassionate than the most tender parent And shall it be said thou hast measured out so acute torments to vex thy poor Creature I confess Perfection is not the thing I plead yet may not I say it
man than this now this particular quadrates very well with Jobs case and seems to make the meaning of Jobs words to run thus Lord thou hast given me a being and appointed me a work to accomplish but alas while I am thus excruciated with horror and pain I am unfitted for thy service the surplusage of misery measured out to me disinables me to go about thy work be entreated therefore O merciful Father to turn from thy displeasure remove the present heavy calamity I am overburdened with that I may yet accomplish the remainder of my time in thy work and service 2. This set and fixed day of the Hireling is full of pain labour and toil he is poor wretch both late and early at work and seldom has he any intervalls of rest unless his Master be more than ordinary gentle and benign and when he has thus indulged a little ease he must not with the sluggard say O si hoc esset laborare he must to his work again for upon this depends his payment no wages is the result of not working and in some cases stripes and whipping is the fruit of negligence And what is Mans Life At the best state it is but sorrow and trouble till mortality be swallowed up in Life Our pleasures upon which we put the highest value are either purchased or accompanied with pain and labor If we be in a prosperous state our minds are either distracted with care to make it more prosperous or with fears puzled and perplexed lest it be overclouded and if we be in a low and adverse state we grieve and repine nay knowledg the most excellent of earthly pleasures is yet in the judgment of the wisest of men but vexation of spirit For in much Wisdom there is much Grief and he that encreaseth Knowledg encreaseth Sorrow The life of Man is not unfitly compared to Ezekiels Roll which was full of woes If one misery or woe passeth behold another cometh as one Wave succeeds another And by all these calamites we may learn what an evil Sin is the fruit of which are all those calamities we meet with in the sweat of thy face shalt thou eat thy Bread till thou return unto the Ground And upon this account Job may be supposed to plead with God thus Lord is not my time at best but lamentable and miserable And wilt thou superadd to this inevitable misery a surplusage of pain and affliction O deal kindly with thy servant who is devoted to thy fear Turn from me that I may rest till I shall accomplish as an Hireling my day Thirdly True it is that the Hirelings day is but Labor and Pain yet the brevity and shortness thereof makes him regard it the less It is but a day and that will quickly be over and gone and what is the Life of Man It is but as a hand breath of a small extension or like to a passing shadow which we scarce sooner perceive than it vanisheth Man that is Born of a woman is of few days he cometh forth like a Flower and is cut down his decaying is within some few minutes of his budding as the Poet speaketh of Roses dum nascuntur consenuisse Rosas Now from this reason Job may be supposed to argue thus Lord thou knowest how frail and brittle I am and if thou contend thus with me how quickly shall I return to the Dust I Beseech thee consider that my tâ—â—â— is however but short and let thy goodness appear in removing thy stroke away from me for I am consumed by the blow of thine hand O spare me that I may recover strenght before I go hence and be no more Fourthly The Rest and Wages the Hireling expecteth makes the accomplishing of his day more easie and tolerable The word rendred accomplish signifieth to will and delight in a thing earnestly donec optata veniat dies 'T is a day wished and longed for and much delighted in when it comes And indeed the strength of the comparison seems to lye in this which makes the meaning of Jobs words to be this Lord now my trouble and pain excruciats and torments me and my life is more wearisome to me than the Hirelings day can be to him therefore turn away thy wrath from me that in the finishing of my course I may be as jovial and cheerful as the Hireling is when his day is accomplished and thus I have done with the Explanation of these words The next thing I designed in this undertaking is to enquire how the days of every Mans Life may be said to be determined and whether the Period of every Mans Life were so fixed and bounded that by his care good managery and use of the means it cannot be extended nor shortned by his negligence intemperance or exposing of himself to the Famine Sword or Plague it is very certain from this plain Text of Scripture that the days of every Mans Life are determined but the manner how is left unexplained and this we do not learn from Scripture And it were to be wished that our curiosity would forbear any enquiry into things that are hid but alas our inclinations are so wicked and preverse that nitimur in vetitum we are always bent and eager in our enquiries after things of a mysterious alloy and God knows how miserably some men have mistaken in their enquiries after a solution of the present doubt and if I could promise to my self to rectifie those huge mistakes some men have fallen into this would be a sufficient justification of my present undertaking But in order to the unfolding of this doubt I shall promise four things which will contribute to the better understanding of it First There is no doubt that every Mans Life hath a Period It is appointed for all men once to dye this is a warfare from which there is no discharge What Man is he that liveth and shall not see Death As to this the Prince and Peasant stand upon even terms and as the wise man tells us the rich and poor meet together there is no justling in the Grave for precedency I confess it were not worth the pains to consider the trivial instances taken from the Translation to Enoch and Elias to infringe this position For first we are not to debate what God may do he has a Soveraignty over his Creatures and must not be called to give a reason of his actions all whose ways are tracts of wisdom and goodness Secondly We know nothing of the manner of their Translation he who will positively say that they did not undergo that which is equivalent to death will say more than he can prove I am apt to believe that no sober man will say that they entred their Heavenly Habitation with their unrefined bodies no more than those who rise at the sound of the last Trumpet in the twinkling of an eye are carried into Heaven without any change Secondly It is also unquestionable that Sin introduced this