as that the production of the Child infers the destruction of the parent Neither doth that curious query concerning the place for that supposed numerous off-spring carry with it more reason for First It is nor to be doubted but the wise Creator who gave being to Man knew well enough how to provide an Habitation for his off-spring Secondly the Precepts be Fruitful and Multiply carries with it a Limitation and replenish the Earth so that we can never well conclude from it that Generation should have continued after the replenishing of the Earth But Thirdly What suppose this little Map of Earth had not been able to contain so numerous an off-spring could not God have Translated Man after he had lived some space upon the Earth to some better Habitation as he did with Enoch and Elijah Consid 3 Though Man in the state of Innocency stood in need of Meat and Drink yet his nutriment was not noxious and hurtful to him as now it is It was for Mans disobedience that a Curse was upon the ground before which there was no fear of hurt from the Fruit of the Trees and the Herbs of the Field which were the only things granted to Men for Food in that state And indeed if we but consider that even in this fallen state there is a huge difference between the Lives of those who live upon wholsome Food and observe a moderate Diet and of those who are careless in their Diet and feed upon Husks we cannot but think the former Consideration reasonable especially since that blessed state excluded all manner of excess Consid 4. Great and Manifold are the blessed benefits that are conferred upon Mankind upon the account of his Redeemer now Man who was at odds with his Maker upon the account of his Rebellion is again taken into favor and the disobedient World is reconciled unto God And although the being of sin is not quite abolished yet the Curse is removed and Death is not properly now a punishment Consid 5. Immortality conjoyned with a state of perfect felicity is reserved for Heavens favourites In the state of Innocency our first Parents were liable to Death if they rebelled but the Saints above are confirmed in their Blessed state atd as our Lord Christ tells us they can dye no more But this much may suffice for the removing the former doubts The Third thing I premise is that 't is very usual in Scripture as it is in all Languages to put the Whole sometimes for the Part thus Man is said to dye to cease to be Mortal because the Boby is liable to Corruption and not that the whole Man or all the Essential constituent parts cease And thus when we dispute concerning the Period of every Mans Life we must not foolishly fancy that a Period is ut to the being of the Soul but only that its union with the body is dissolved otherwise a dismal stroke would be given to our Religion and what would become of the vertuous I consess it is very hard and difficult to demonstrate the Immortality of our Souls by natural reason 'T is true by reason I may prove that our Natures are spiritual and that we elicite acts which are beyond the power of matter but yet we could never be fully ascertained that there is a Life after this if Revelation had not plainly discovered it The Heathen Philosophers very wisely entertained some hopes of a Life after this upon moral arguments taken from the goodness of God and his justice in distributing Rewards and Punishments but alas how doudtfull were their hopes and with how much hesitation did they discourse of it But by the help of Revelation these doubts are fully temoved and we now know that there is a Resurrection from the dead and that the Souls of Believers at death go immediately into glory Fourthly Because the explication of terms is very necessary for the unfolding of doubts I shall consider the twofold notion and acception the period of Humane Life is lyable to 1. Sometimes it is taken in a large sense for that common and ordinary Period which the Author of our natures hath setled which Men by the common course of nature arrive at Now many learned Men upon good grounds think that this is the determined bounds mentioned in Scripture 2 Sometimes it is taken for the last moment of every Mans Life at whatever time it happeneth whether 1. In the Beginning of Mans days or 2. In the midst of his days Thus the Psalmist prays that God would not cut him off in the midst of his days Or 3. When Men come to be of a good old Age and full of years as it is said of Abraham he died in a good Old Age an Old Man and full of years Gen. 25.8 That there is such a Common Period of Humane Life seems to be certain and indubitable we evidently enough perceive that Men in the Age and place wherein we live exceed not unless rarely the bounds fixed upon Psal 90.10 The days of our years are Threescore years and Ten and if by reason of more strength they be Fourscore years c. And if we shall descend to the Consideration of other Animals and Vegetables we will find it true enough that the individuals of every specifick nature have a common Period which doth not sensibly alter but where there is a manifest difference of the climate temperature and soil Again it is very unquestionable that this Common Period hath not been equally extended in all Ages and places 'T is true for many hundred years by-past it hath suffered very little alteration but sure from the beginning it was not so nor can we upon any good ground be ascertained that it will continue the same that it is now till the end of all flesh come Though I will not positively affirm that Mens Lives will be insensibly shortened till they become uncapable for procreation But to determine what hath been the common period of Humane Life in by-past ages of the World is a Theme very difficult and hard for 1. Although from Abrahams time till this present Age it hath altered but little or nothing as we may collect from Gen. 15.13 and 16. where a generation is equalled to an Hundred years as the Vetses collated make it evident yet before the Flood and in some few Ages following it this common Term was not concluded within the short bounds it is now although then it was indeed exceedingly mutable Before the fatal Flood we read not of any who lived not above seven Hundred years unless Abel who was murdered and Enoch whom God took to himself nor of any who exceeded nine Hundred sixty and nine years Now the common Period not being so denominated from some few particular instances but from what happens to the most of Mankind in every Age who dye a natural death we may suppose that Eight Hundred years was the common Period before the Flood But then after the Flood the
do Heb. 4.13 and God himself appeals to the infinity of his knowledg in the demonstration of his Deity and challengeth the Idol-Gods to produce their cause and shew what shall happen that the latter end of things may be known Isa 41.21.22 The Psalmist upbraids the Idol-Gods in that they have eyes and see not but he always comforts himself with this consideration that the God in whom he trusts does behold his condition all which instances make it undoubtable that God hath an infinite cognizance and that nothing can be hid from his eyes who equally beholds things past present and to come now if it be so plain and evident that God hath such an Infinite knowledg no Man can reasonably doubt that God knows the Period of every Mans Life but if any shall ask how is it that God knows certainly the Period of Humane Life I answer that it is a very bold and fruitless enquiry which concerns not us to know his understanding is infinite and shall silly Man think to comprehend and measure it by his finite knowledg The Psalmist modestly acknowledgeth that such knowledg is too wonderful for him it is high says he I cannot attain unto it Psal 139.6 And elsewhere he tells us it is only bold Atheists who ask How doth God know and is there knowledg in the most high I confess the Schoolmen as they are called weary themselves with such vain Disputes and they are as peremptory in determining the manner of Gods knowledg of future things as if they had proved their assertions with Mathematical demonstrations Some of them tell us that things future are really present with God in Eternity which methinks is a very noble Paradox Others run to the Divine decree and make it the Basis of the Divine knowledg Others tell us hat God in contemplating his own essence sees all the representations and Ideas of future things therefore knows them certainly We might add many other conjectures but these may let us know how vainly curious such wits are but that which may satisfie any sober enquirer is this that God is Infinite in knowledg and therefore knows certainly the Period of every Mans Life it being truly suture The Second thing I premised was to prove that God knows the Period of Humane Life by examples from Scripture Now I think this will need but little proof since the predictions concerning the Period of persons are so many and plain so many Hundred years foretold so punctually fulfilled without a failure in a tittle The death of Eli's Two Sons Hophui and Phineas was foretold 1 Sam. 2. 24. And punctually fulfilled as we may read Chap. 4 11. both the manner place of Jezebels death was foretold the Dogs shall eat Jezebel in the Portion of Jezreel and there shall be none to bury her 2 King 9.10 Which prediction was fulfilled without a failure in any circumstances as we read in the close of that Chapter But the most remarkable instances are those manifold predictions concerning the death of Holy Jesus All the prophets as the Apostle observeth Act. 3. have foretold that Christ should suffer they have condescended upon the manner of his suffering upon the time and upon the circumstances relating to it The Psalmist in a figurative Speech a very usual way of expressing things amongst the Prophets speaks of his being pierced so doth the Prophet Zechariah and they shall look upon me whom they have pierced Zech. 12.10 Daniel did punctually speak of the time And after Threescore and Two Weeks shall Messiah be cut off but not for himself Dan. 9. 16. But farther God doth not only know the actual but also the possible bounds of every Mans Life that is God doth know that a Period should have been put to the days of many Men if they had not by their hearty repentance and Devout Prayers prevented its lash It was King Hezekia's Prayer to God that extended his Life Fifteen years for the message which God did send to Hezekiah was this Set thine House in order for thou shalt dye and not live But he having prayed to God gets this return I have heard thy Prayer I have seen thy tears behold I will add unto thy days fifteen years Isa 38. 5. From which it is plain that God knew that a Period should have been then put to his days if his Prayer had not prevented it It was the people of Ninevehs repentance that prevented the threatned judgment that should have put a Period to their lives Which Method if the old World had observed they had prevented that Fatal Flood in which they were drowned Thirdly That it is onely the prerogative of God Almighty to know the Period of every Mans Life will be easily granted For those who deny Gods universal cognizance will never attribute it to any creature and those who do acknowledg the infinity of the Divine knowledg will never say it belongs to the creature The only things that we are to consider are these pretensions to a foreknowledg of things which the Heathen world bragged of but this Plea is easily removed For 1. in those dark ages of the World it was an easie thing to impose upon the faith of the vulgar who in all ages have been very credulous and apt to be thus deceived Secondly It is well known that there pretended predictions were very enigmatical and dubious Aio te Aeacida Romanos vincère posse was a Problem rather than a Prophecy which might have concluded both ways Thirdly The most part of their pretended predictions were only guesses and conjectures which for the most part were false and groundless yet Fourthly I do not deny but God may for ends known to himself reveal the Period of particular persons when and to whom he thinks fit It is therefore singly the property of God Almighty who grasps all times and who can never be impeached for giving a wrong divination to know the Period of every Mans Life In the last place I come to consider those Material doubts and objections this principle may be urged with As 1. It is hardly credible that God doth certainly know the Period of Humane Life it being only contingently future this objection Cicero could not answer therefote being perswaded that some things were contingently future he thought God could not know such things But the difficulty is not so great as to make us deny God hath perfect knowledg of things contingently future For 1. The light of nature may teach us that we must not reject what is plain because we cannot comprehend what is obscure That there is in man a rational Soul is beyond doubt and yet how irreconcilable are the opinions of learned men about its original whether it be by seminal production or by immediate creation Again the union of Soul and Body is a very mysterious riddle and the most ingenious hypothesis has been confessed to be unsatisfactory and yet no man was ever so far infatuated as to deny
that in man there is a Soul and Body In like manner what altho Humane Reason cannot reconcile the Divine knowledg with the contingency of actions yet may it not rest satisfi'd with this that God knows all contingencies because his understanding is infinite And indeed the predictions in Scripture are so remarkable and plain evidences that God knows all things that now it cannot be reasonably questioned But suppose Revelation had taught us nothing of this yet we might by natural principles know that God is the most perfect being that can be imagined and therefore of Infinite comprehension that he is out Maker and therefore must know all the intrigues of his creatures But Secondly the Divine foreknowledge is not the cause of things for otherwise criminal actions which do not escape his eye should be caused by him who can not tempt any man to sin which is impossible if God should reveal to me that Titius were certainly to do such a thing the next day my foreknowledg does nor necessitate Titius to do that act so that upon the one hand as the foreknowledg of it hath no influence upon the manner of its production nor crosseth the Humane liberty for the Divine foreknowledg is not the cause why things exist but it supposeth the existence of things so upon the other hand the contingency of the Period of Humane Life does not infer that it cannot be certainly known by an infinite understanding who grasps all things and seasons But the great difficulty is how the Divine foreknowledg can be reconciled with the Divine promises commands comminations and prohibitions how it can consist with the Divine wisdom and Goodness to threaten men with shortness of life if they continue wicked and aebellious and to promise length of days if man will obey his commandments while-as he well knows that the wicked man will continue in his wickedness and be filthy still and that the vertuous and good man will persevere in well doing I confess this is a very great difficulty and hath induced many learned men to doubt if God knows things contingently future not that they would impeach any of the Divine perfections or derogate from the infinity of his knowledg but only they think that the nature of things contingently future is such that they cannot be known as it is no diminution from Omnipotency to say things impossible or which imply a contradiction fall not under its object But yet since Scripture hath so clearly revealed to us the Divine foreknowledg of future actions methinks he is very rash and inconsiderate considerate that doubts it it is a remarkable sentence of Tertullian's Praescientia Dei tantos habet testes quantos fecit prophetas Hence the learned Episcopius tells us that his Religion and the reverence he had to the Divine Majesty would never suffer him to admit this argument which reflected so much upon the truth of Divine Predictions But I answer more particularly that Gods promises and threatnings are serious because although God knows that some men who are threatned will continue in their wickedness yet it being in their power to turn from their Sins and the Divine threatning being an argument which should prevail upon men no man can doubt but God is serious with sinners in such cases If a parent did certainly know that his Son were to commit a criminal act would any man think that that Parents threatning of his Son if he did commit that act were void of sincerity But 2. As God knows that some wicked men notwithstanding of the severed threatning will continue in their sins yet 1. He knows that even such obdurate persons may do otherewise and 2. He knows that many men would have continued in their sins if they had not been threatned with punishments We have no reason to think that the people of Ninevie would have turned unto God if they had never been threatned Now though God knew that Ninevie when threatned would repent yet since he also knew that if they had not been threatned they should have continued in their wickedness therefore no man can question the seriousness of the Divine threatnings And thus I have dispatched the first particular how the Period of every Mans Life may be said to be determined I come in the next place to enquire in what sense it is not determined Now because I have already rejected the Stoical fate all that I shall speak concerning this head may be comprehended in these following particulars viz. The Period of every Mans Life is not fatally limited and bounded by any absolute or inconditionate decree of God Almighty Now because many learned men violently urge that God hath from the out-goings of Eternity absolutly decreed the bounds of every Mans Life without any consideration of those circumstances in which they are to be placed so that men do what they please can neither extend nor shorten the lease of their life I shall therefore endeavor to make this assertion plain and remove those objections that it may seem lyable to and the rather because in such kind of assertions as are besides the common opinion men will be ready to suspect some sinistrious deisgn That the Period of every Mans Life is not Fatally determined by any secret inconditional decree will appear from the arguments we shall make use of in proving the inability of the Period of every Mans Life Now I shall only consider those absurdities and inconveniencies that follow upon the admission of the contrary opinion As first if the Period of Humane Life were Fatally determined then those wretched miscreants who with their own hands put a Period to their Lives may easily excuse themselves before their Judg for since it is supposed that they are physically predetermined to do so how can it be imagined that they could do otherwise is there any resisting of the Divine decree alas it was not in their power to help it and how then can they be condemned for it It is a known Maxim Nemo peccat in eo quod vitare non potest The necessity they are placed in seems to excuse their sin but if notwithstanding we shall suppose that such brutish actions are really criminal we run our selves upon another absurdity and that is we reflect upon the Divine holiness and goodness for if God has truly determined those brutish actions by a previous secret and unalterable decree if he hath before irrevocably determined and so intangled in such a train of causes as should necessarily make them offer violence to themselves how can we vindicate the Divine Sanctity from the blot of being the Author of sin Alas dayly experience shews us how apt Men are to make use of this argument for their own vindication when they do what is criminal they tell us they were fatally determin'd by an external power in acting them And with this consideration they solace themselves as if they were as innocent as Fools or Mad-Men Be But let no Man deceive